the minde of God and of goodnesse to the will of God the first truth and goodnesse is in him those passages therefore in some mens writings had need to be well weighed Quaedam volita quia bona quaedam bona quia volita God wils some things because they are good as if some things were antecedently good to the will of God His will is the rule of all goodnesse Non ideo volitum quia bonum sed ideo bonum quia volitum The power of grace mainly consists in a ready submission to the will of God Reason 1. Grace is the Law written in the heart Ier. 31. 33. when there is a disposition there suitable to every Commandment Praebendo vires efficacissimas voluntati saith Augustine 2. The highest subjection of the soul to God is the subjection of the will He will be obeyed as well as worshipped as a God 1. You are his servants his will should be subdued to his Masters ends he is to have no will of his own 2. You are said to be married to God Hos. 2. 19. The woman is to subject her will to her husband Gen. 3. 16. 3. Because the act of the will only is the act of the man Actus voluntatis est actus suppositi Psal. 119. 30. that is an act of a man which if he were free he would choose to do Psal. 40. 6. 4. The main power of sinne lies in the will the blame is still laid upon that Israel would have none of me you will not come to me that you may have life I would and you would not I am bound saith Augustine Meaferrea voluntate 5. The main work of the Spirit in the omnipotency of it is seen in subduing the will Eph. 1. 19. Psal. 110. 3. 6. Our sanctification shall be perfect when our wils shall be perfectly subjected to God Heb. 12. 23. We should be careful 1. To do his will cheerfully speedily sincerely constantly a Christian makes God in Christ his portion that is his faith and the word of God his rule that is his obedience 3. Be patient under the hand of God in all afflictions for nothing can befall us but that which is the good pleasure of our heavenly Father 3. We should not depart from the Word of God but make that the warrant of all our actions for there is nothing sinne but what God forbiddeth and nothing acceptable but what he commandeth A man may with a good will will that which God nils as if a good Sonne desire his Fathers life whom God would have die and one may will with an ill will that which God wils with a good will as if an ill Sonne should desire his Fathers death which God also wils 4. Pry not into the Lords secrets they belong not unto thee but be wise unto Sobriety 5. We should be afraid to sinne against God who can punish how he will when he will and where he will God wils seriously the conversion of all men by the preaching of the Word Voluntate approbationis by way of allowance but not Voluntate effectionis intentionis not effectually by way of full intention to work it in them It is one thing to approve of an end as good another thing to will it with a purpose of using all means to effect it Gods Commandments and Exhortations shew what he approves and wils to be done as good but his promises or threatnings shew what he intendeth effectually to bring to passe Under Gods will are comprehended affections which are attributed to God and are divers motions of his will according to the diversity of Objects Yet they are not sudden and vehement perturbations of God as they are in man rising and falling as occasion serves but constant fixed tranquil and eternal Acts and Inclinations of the will according to the different nature of things either contrary or agreeable to it There are in man some habitual and perpetual affections as love and hatred much more hath the Eternal will of God Eternal affections whiles it moves it self to the objects without alteration impression and passion God is so far affected toward particulars as they agree or disagree with the universal and immutable notions and Idaeas of good existing in God from Eternity so God hates evil and loves good both in the abstract and universal Idaea and also in the concrete in particular subject as farre as it agrees with the general CHAP. VIII Of Gods Affections his Love Hatred THe Affections which the Scripture attributes to God are 1. Love which is an act of the Divine Will moving it self both to the most excellent good in it self and to that excelling in the reasonable creature approving it delighting in it and doing good to it Iohn 6. 16 35. Rom. 5. 8. In which definition two things are to be noted 1. The Object of Gods Love 2. The Effect or Manner of Gods Love The primary object of Gods Love is himself for he taketh great pleasure in himself and is the Author of greatest felicity and delight to himself The Father Son and holy Ghost love one another mutually Matth. 3. 17. and 17. 5. Iohn 3. 33 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The secondary Object of Gods love is the reasonable creature Angels and men For though he approve of the goodnesse of other things yet he hath chosen that especially to prosecute with his chiefest love for these Reasons 1. For the excellency and beauty of the reasonable creature when it is adorned with its due holinesse 2. Because between this onely and God there can be a mutual reciprocation of love since it onely hath a sense and acknowledgement of Gods goodnesse 3. Because God bestows Eternity on that which he loves but the other creatures besides the rational shall perish Gods love to Christ is the foundation of his love to us Matth. 3. 17. Ephes. 1. 6. God loves all creatures with a General Love Matth. 5. 44 45. as they are the work of his hands but he doth delight in some especially whom he hath chosen in his Son Iohn 3. 16. Ephes. 1. 6. Psal. 106. 4. God loves his Elect before they love him his Love is actual and real in the purpose of it to them from Eternity There are four expressions in Scripture to prove this 1. He loves his people before they have the life of grace Ephes. 4. 5. 1 Iohn 4. 19. Rom. 5 8. 2. Before they have the life of nature Rom. 9. 11. 3. Before the exhibition of Christ Iohn 3. 16. 4. Before the foundation of the world was laid Ephes. 1. 3. 2 Tim. 1. 9. Therefore God loves the Elect more than the Reprobate and our love is not the motive of his love Object How could God love them when they were workers of iniquity Hab. 1. 13. Psal. 5. 3 4. He loved their persons but hated their works and wayes God loved Christs person yet was angry with him when
punisheth the sins of the Elect in his own Son when he was made sin he was made a curse 4. How small sins have been punished The Angels for one aspiring thought were cast into hell Uzza struck dead for touching the Ark fifty thousand Bethshemites for looking into it Mr. Peacock felt a hell in his conscience for eating too much at one meal 5. The appointing of everlasting torments We should hate sin for God hateth it and that with the greatest hatred even as hell it self Rom. 129. Sin is the first principal and most immediate object of hatred Paul mentioning divers evils saith God forbid I hate vain thoughts saith David our affections must be conformable to Gods He hateth nothing simply but sin and sinners for sinnes sake 2. Sin is as most injurious to God so most hurtful to man therefore it is in it self most hateful The ground of hatred of any thing is the contrariety of it to our welfare as we hate wild fierce and raging beasts for their mischievousnesse Toades and Serpents for their poysonfulness which is a strong enemy to life and health Sin is the most mischievous and harmful thing in the world Just hatred is general of whole kindes as we hate all Serpents so we should all sins Means to hate sin 1. Pray to God that his Spirit may rule and order our affections and set the same against evil 2. Exercise our selves in meditating of the infinite torments of hell which sin deserveth and the fearful threats denounced against it in the word of God of all sorts of evils 3. We should labor to get out of our natural estate for the unregenerate man hates God Psal. 81. 15. Rom. 1. 30. Christ Iohn 7. 7. and good men eo nomine as Cain did Abel 1 Iohn 3. 10 12. they hate Gods ways and Ordinances Prov. 1. 22 29. This hatred is 1. Causelesse Psa. 69. 44. 2 Intire without any mixture of love 3. Violent Psal. 53. 3. 4. Irreconcilable Gen. 3. 15. CHAP. IX Of the Affections of Anger and Clemency given to God Metaphorically OTher affections which are given to God metaphorically and by an Anthropopathy are 1. Anger and its contrary complacency or gentlenesse which are improperly in God for he is neither pleased nor displeased neither can a sudden either pertubation or tranquillity agree to God but by these the actions of God are declared which are such as those of offended and pleased men are wont to be viz. God by an eternal and constant act of his will approves obedience and the purity of the creature and witnesseth that by some sign of his favour but abhors the iniquity and sin of the same creature and shews the same by inflicting a punishment not lesse severe but far more just then men are wont to do when they are hot with anger Exod 32. 10. Now therefore let me alone that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation Gods Anger is an excellency of his own Essence by which it is so displeased with sin as it is inclined to punish the sinner or a setled and unchangeable resolution to punish sinners according to their sins God is greatly moved to anger against all impenitent sinners especially the unjust enemies of his people Rom. 1. 18. and 2. 8 9. 1 Cor. 10. 22. Ephes. 5. 6. and Col. 3. 6. Deut. 32. 21. Psal. 106. 40 because such wrong God He cannot be hurt for that were a weaknesse but he may be wronged for that is no weaknesse but a fruit of excellency seeing nothing is more subject to be wronged then an excellent thing or person for wrong is any behaviour to a person not suitable to his worth And the more worthy a person is the more easie it is to carry ones self unseemly Sin wrongs God 1. In his authority when a just and righteous Governor hath made just and right Laws then it is a wrong to his authority a denying and opposing of it to neglect dis-regard and infringe those Laws Sin is a transgressing of Gods Law and impenitent sin doing it in a very wilful manner with a kinde of carelesnesse and bold dis-respect of the Law-maker God should not have shewed himself wise just good careful of mankinde that is to say of his own work if he had not made his Law for it is a rule tending to guide man to order his life most fitly for that which was the main end of it the glory of his maker and that which was the subordinate end of it his own welfare 2. It wrongs him in his honor name and dignity it is a denying of his perfect wisdom and justice 3. In his goods abusing them 4. In his person sin being offensive to the purity of his holy person Lastly the opposing of Gods people wrongs him in those that are nearest him The properties of Gods anger 1. It is terrible He is called Bagnal Chemah the Lord of anger Nahum 1. 5. His wrath is infinite like himself Rom. 9. 22. if we consider it 1. In regard of its intension for God is called A consuming fire Heb. 12. 29. it pierceth the soul and the inmost part of the Spirit 2. In respect of its extension it comprehends in it all kindes of evil Corporeal Spiritual in life death after death it reacheth to Kingdoms as well as to particular persons or families to the posterity as well as to the present generation 3. In respect of duration it continueth to all eternity Iohn 3. 36. it is unquenchable fire 2. Irresistable compared to a whirlwind God is most wise of great and perfect understanding He is slow to anger never moved till there be great cause therefore he holds out in his anger Great persons inflict great punishments on those with whom they are displeased Object Fury is not in me Isa. 27. 4. Answ. Take fury for unjust undue and excessive anger which riseth too soon worketh too strong and continneth too long so it is not in God but a discreet and well advised motion against any offender by which one is moved to punish him according to his offence anger so taken is in him Anger wrath and rage or fury are sometimes promiscuously put one for another and sometimes distinguished Anger is a boyling of the blood about the heart causing a commotion of the spirits that are near Wrath is the manifestation of that inward distemper by looks gestures or actions tending to revenge but rage is the extremity of both the former Prov. 27. 4. This may humble and astonish impenitent sinners Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men do fire at the first by casting in water and taking away the fewel by repentance and reformation pour out water 1 Sam. 7. 8. Ier. 4. 14. Psal. 6. 8. pray earnestly to him Zeph. 3 3. Moses by prayer turned away Gods hot anger from Aaron and
which was most lovely Gods Image in himself Thirdly All the rest of the creatures save the Devil as any creatures did set out Gods glory or was a means to bring him to the fruition of the chief good all creatures were loved in a sweet order and subordination to God 2. The Image of the Devil in our love First This love of God is wholly rooted out of the heart naturally men are haters of God 1. We have no desire to enjoy him we like not to walk in the wayes that may bring us near God 2. For complacency we would not have God to be such a one as he is 3. For friendship a natural man abhors to do what should please God 4. For dependance though we are upheld by him yet we will rather trust to any thing then God Secondly We are fallen from that love God would have us bear to our selves for our being like him Thirdly We hate the creatures as they are like God the Saints Gods Ordinances Our depraved love is beastly or devilish it is bestowed on things which we and the beasts love alike sensual delights or spiritual wickednesses The work of Gods grace in sanctifying this affection consists 1. In turning the bent of the affection toward those things which God at first made its proper object 2. In guiding and directing it proportionably to every object to God the creatures and self in due measure method order and degree It carries the affection of love to God in the first place 1. In a love of Union 2. In a love of Complacency 3. In a love of Friendship 4. In a love of Dependance Secondly It carries it next to God to love our selves and to love that in our selves which God would have us love the regenerate part Thirdly The creature those to which we have any relation so much as is of God in them How to know whether our love be sanctified so as to be carried unto God as it ought All men will professe they love God It is the first and great Commandment to love God above all the first in order of time and eminency of nature it comprehends in it all the other Commandments Rom. 13. 10. Marks of this love 1. When we love him with all the heart soul and strength a superlative love such a love that in comparison of it all other love is hatred when a thing is lesse loved it is said to be hated in Scripture Iacob hated Leah We love not God perfectly We know and believe but iâ— part A true childe of God loves him with a fervent and unfeigned love though perhaps he finde not this in time of temptation 2. Then the soul loves him with all those kindes of love he is capable of First With a love of Union Phil. 3. 8. in other objects called the love of desire or concupiscence Four things are to be found in such a one 1. His soul is carried with earnest desire after all the means that would bring God and him nearer and he declines all those things that would separate between God and him the wayes of sin 2. He is troubled for â—â—â—â— of him 3. The soul longs after the full fruition of him in Heaven Heb. 9. lat end 4. A love of union and desire of nearest conjunction with the people of God 1 Iohn 3. 14. Secondly With a love of complacency and delight We may know whether we make God our chief delight and love him with a love of content and sweetnesse 1. If we desire to be presently possest of him his presence is life and his absence death 2. Next to God himself we will take delight in those things which are Love-tokens from him Cant. 1. 2. and those thing that are most like him nearest to him his Saints Psal. 16. 3. 3. The tongue will delight to be talking of him and telling of all his wondrous works Thirdly With a love of friendship The whole Covenant of Grace betwixt God and us is but a league of friendship All that God doth for us from his Election to Glorification are fruits of his love and what we do to God after we know him is from the law of love Six things will discover whether we love the Lord with a love of friendship 1. Friends take great delight in being together they have two souls as it were in one body there is none then so constantly in thy tongue and thoughts as God 2. This love will make thee suffer and endure great matters for friendship sake 2 Cor. 5. 14. 3. The love of friendship is a most bountiful affection David called all to contribute toward the Temple and himself gave three hundred cart-load of silver and yet said he did it of his poverty 4. This makes a man sympathize with his friend in his condition Moses was much provoked when God was dishonoured Rivers of tears run down mine eyes because men keep not thy Law 5. This is the fountain of all Obedience to God one will then be carefull to please God and fearfull to offend him If you love me keep my Commandments 6. It can be satisfied with no recompence but love for love Cant. 1. Thy love is better then wine Psal 63. 3. Thy loving kindnesse is better then life Fourthly With a love of dependency Every creature capable of an affection of love is carried to that from whom it receives its good so is the heart carried with delight to God from whom it expects all good this is the sweetnesse of faith We shall know this love by these signs 1. All other creatures are not able to give any subsistence or satisfaction to us In our fall we lost God and closed with the creature and we never think of returning to God till he have taught us the vanity of all other things there must be satisfaction in the judgement that there is in the Lord Christ what ever will serve my turn and fully content all my faculties 2. The heart hath sweetnesse joy and comfort in its portion God is All-sufficient 3. It is taken off from depending on any thing else Next to God though he be to be loved transcendently supereminently there is a holy self-love No man ever hated his own flesh our love to our selves is the rule and measure of our love to our neighbour I must love him as my self Inordinate self-love is a great part of our original corruption Men shall be lovers of themselves If any one will be my Disciple he must hate and reject himself All the arguments God useth to winne men to love and fear God and walk with him are drawn from love of our selves that it may be well with thee How to know whether the love wherewith I love my self be a sanctified self-love 1. Who ever loves himself aright it is the regenerate self which he accounts himself Adam while he stood had but one self so all unregenerate men In one renewed by grace there is a double self flesh and
constitution he can bear it without any disturbance and this hath a woe Woe to those that are strong to drink that have strong brains and bodies to carry their liquor away and never cry out with him Duos soles video 2. Actual either total and compleat when reason is fully intercepted and that is to be stark drunk to be a vivum cadaver as Chrysostome cals it well a breathing carkasse one cals them Ventri-dâ—mones belly-devils who like Dâ—genes could live in a barrel all their life time 2. Partial when a mans fancy is not wholly disturbed yet he is so farre tipled that both his fancy and judgement are darkned and the house runs round with him Means to avoid it 1. Shun the company of drunkards and all occasions 2. Cry to God to help you against this vice and consider the terrible threats against it 1 Cor. 6. 9. 3. Get thy sensual appetite mortified 4. Taste of Christs wine the sweetnesse of having Communion with him Ephes. 5. 18. CHAP. XVIII Of Envy Error Flattery Gluttony ENVY ENvy is a grief for the prosperity of others Est aegritudo suscepta propter alterius res secundas quae nihil noceant invidenti The first instances that we have of sinne are Adams pride and Cains envy Envy is the mother of strife they are often coupled Rom. 1. 29. 13. 13. 1 Cor. 3. 3. 2 Cor. 12. 20. Gal. 5. 20. Iam. 3. 14. Natural corruption doth most of all bewray it self by envy The Devil first envied us the favour of God and ever since we have envied one another The children of God are often surprized with it Numb 11. 29. Iohn 21. 20 21. It breaketh both Tables at once it beginneth in discontent with God and endeth in injury to man Macrobius l. 2. Sat. c. 2. saith acutely of Mutius a malevolous man being sadder then he was wont Aut Mutio nescio quid incommodi accessit aut nescio cui aliquid boni The Heathens when they saw an envious man sad they would demand whether harm had happened unto him or good unto his neighbour Aristotle cals it the Antagonist of the Fortunate Parum alicui est si ipse sit foelix nisi alter fuerit infoelix Livor semper lippus est saith Petrarch this humour is alwayes ill-sighted All blear-eyed men are offended and hurt with the light so envy is provoked at anothers good and honour The better the party envied is the better he behaveth himself the more bitter the envier doth grow against him and the more his hatred increaseth Saul had still a more violent spleen against David by how much he discovered more wisdom courage and the more the hearts of his servants were set upon him Who can stand before envy saith Salomon Prov. 27. 4. It is the rottennesse of the bones Pro. 14. 3. and so the justest of all vices because it bringeth with it its own vengeance Sed videt ingratos intabescitque videndo Successus hominum carpitque carpitur unà Suppliciumque suum est Ovid. Met. 11. Fab. 12. As the rust consumes iron so this vice the envious man Anacharsis cals it serram animae and Socrates Ulcus When Hercules had vanquished so many fierce monsters Comperit invidiam supremo fine domandam He grapled at last with envy as the worst Erasm. lib. 17. of his Epist. in an Epistle to Sir Thomas More saith of Conradus Goclenius Invidere quid sit ne per somnium quidem unquam intellexit tantus est ingenii candor The objectum quod of it is Good of any kinde true apparent honest profitable pleasant of minde body fortune fame vertue it self not excepted the objectum cui is generally any other man Superiour Inferiour Equal We envy a Superiour because we are not equalled to him an Inferiour least he should be equal to us an Equal because he is our equal Men of the same Trade or Profession envy each other Figulus figulo invidet Faber Fabro Death frees a man from it Extra omnem invidiae aleam Pascitur in vivis livor c. The chief cause of it is pride and inordinate love of a mans self the impulsive cause is manifold as if he be an enemy a corrival Hatred when one loaths and wisheth ill to another agrees with envy 1. In the subject alwayes he which envies another hates him but not on the contrary Secondly In the efficient cause which is pride and a blinde love of a mans self It differs from it First In the subject for hatred may be in one in whom envy is not Secondly In the objectum quod which in envy is only good but in hatred it may be evil Thirdly In the objectum cui which is larger in hatred then envy for we envy men only not God nor our selves but others but we may hate not only other men but our selves and other creatures yea God himself Error Error is to judge otherwise then the thing is taking truth for falshood or falshood for truth Usquequaque fidei venena non cessant spargere saith Augustine of his times In Gregory Nazianzens dayes there were six hundred errors in the Church Selat on 1 Cor. 11. 18 19. The Doctrine onely of the Trinity remains undefiled in Popery Obstinately to defend an error in things indifferent makes a man a Schismatick and in points necessary and fundamental an Heretick It is the greatest judgement in the world to be given over to error Revel 13. 8. Iudâ— v. 4. 2 Thes. 2. 11. All the primitive Fathers spend most of their zeal and painful writings against heresies and errors All the Primitive Churches to whom the Apostles wrote Epistles areexpresly warned either positively to stand fast in the truth to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with divers and strange Doctrines See Mr Gillesp. Misc. c. 11. 12. It is not difficult to enumerate those heresies which gave occasion for the introducing of every Article in the Creed Vide Sanfordum de Descensu Christi ad inferâ—s l. 4. p. 29 30. It was well concluded in the 39 Session of the Councel of Constance That every tenth year at the farthest there should be a general Councel held to reform such errors in the Church as probably in that time would arise Preservatives from error 1. Have a care to be established in the truths of God 2 Pet. 1. 12. specially the main truths of religion look to repentance faith daily examination Matth. 13. 45. Rom. 6. 17. Corrupt teachers beguile none but unstable souls 2. Get experimental knowledge Ephes. 3. 17. and mourn to see the truths of Christ corrupted Revel 11. 3. 3. Love not any sin 2 Tim. 2. 19. 4. Try the Spirits 1 Iohn 4. 1. Every man pretends to speak by the Spirit bring their Doctrine to the rule try to what end the Doctrine tends whether to exalt God and abase man Matth. 7.
Pet. 1. 12. Iam. 2. 19. 3. Sensible 1. Because they have their operation chiefly on the sensitive part of man manifest themselves there and forcible because they move with force 1 Chron. 29. 3. 4. According to the object propounded Affections are but the shaping or forming of the will in several motions according to the object presented Their use is to shunne evil and pursue good The manner of doing is by certain stirrings motions workings of the bloud and spirit about the heart They are commonly called passions Iam. 5. 17. because they imprint some passion on the body by working In the infancy they are affections in the youth and age passions when they over-rule reason perturbations Passions abstractively considered are neither good nor bad morally but as they are determined to this or that object as they are in man the subject who is wholly flesh and dead in sinne his affections and passions are defiled with sinne as well as the understanding and the will The Papists though they say the superiour faculties of the soul like the upper region are altogether clear and undefiled yet the inferiour faculty viz. the sensitive appetite in which are lodged the affections they say is vitiated with sin Their sinfulnesse appears 1. In that they are not carried to the right object the object of love was God and his Law of hatred sin now these passions are clean contrary 2. If to the right object then inordinately they cannot joy but overjoy love but overlove Ephes. 4. 26. 3. There is a contrariety in them this is implied in that Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be careful for nothing the word implies a tearing and torturing of the heart 4. In their distraction this differeth from contrariety that is when one passion sets against another this when one passion is too inordinately set upon his object then the other cannot do his proper office because the heart is finite the Apostle would have us hear and pray without wrath since the heart hereby is so distracted that it cannot attend 5. The importunity of passion Ahab fell sick because of Naboths vineyard Quicquid volunt valde volunt 6. Their tyranny over the will and understanding Iam. 1. 14. 7. Their incertainty and inconstancy as Ammon loathed Tamar after he had his desire more then he liked her before To be above passions will be our happinesse in heaven rightly to order them should be our great care here First The Scripture bids us not cast off but rectifie our affections Colos. 3. 1. 1 Iohn 2. 15. Secondly They are natural faculties planted in the soul by God himself and so in themselves good Christ which was free from all sinne was not without affections He was angry did grieve rejoyce Now we must not dare to abuse any power which he did sanctifie Thirdly Affections rightly ordered much further and help our course in godlinesse If we joy not in prayer delight not in obedience the work is tedious but good affections make the work delightsom they are spurs in our sides which whosoever wanteth goes on but in a dull and slow pace Fourthly Manifold are the evils which come from disordered passions 1. They blinde the judgment Perit omne judicium cum res transit ad affectum Impedit ira animum ne possit cernere verum If the Spectacles be of green or red glasse all things through them seem to be of the same colour 2. They seduce the will for the will sometimes is guided by reason it is often also carried away by passion 3. They fill the heart with inward unquietnesse they interrupt prayers 1 Pet. 5. 7. and hinder the working of the Word 1 Pet. 2. 1. They disturb reason and hinder a man in Meditation whereby his heart is quieted When fear anger jealousie begin to stirre then is judgement disturbed and hindered Again these passions fight one with another fear with anger and anger with fear joy with sadnesse and sadnesse with joy one passion carries a man one way and another another way Passion can never be satisfied 4. They often when they are excessive hurt the body some by immoderate joy have ended their dayes because the spirits slie out too suddenly to the object and so leave the heart destitute of them more by grief and fear because the bloud and spirits so hastily slie to the heart that they choak it anger hath stopt many a mans breath envy is the rottennesse of the bones The regenerate man is renewed in all his passions as we may see in Davids love Psal. 119. 9. in his hatred Psal. 130. 22. in his desire Psal. 35. 9. in his fear Psal. 119. 120. in his delight Psal. 119. 6. Psal. 16. 2. in his sorrow Psal. 119. 138. Some make zeal to be sanctified anger There are in repentance melting affections sorrow for sinne Zech. 12. 10 11 12. shame before God Ezra 9. 6. Lam. 3. 29. 3. sear of offending him Prov. 28. 14. Marks of sanctified affections 1. They must be universal carried to all good and against all evil Some love to hear the Word some to reade some to pray but they are not as carefull to subdue passion they will be angry pettish discontented they will give way to doubting The affections are regular when they are set on their right objects inlarged when they take in the whole object He that loves God loves whole God loves him not only as gracious merciful but as just holy faithful he that hates sin hates all the evil of it Ephes. 3. 18. 2. They are subjected to grace in the rise measure and continuance of them they must rise and fall ebbe and slow at the command of faith according to the nature of the thing presented Faith will make us affect things according as the Lord doth in cases which concern his glory affections must be raised up to the highest pitch Adams passions were subject to reason 1. In their rise they were commanded by him 2. In their measure 3. In their continuance 3. Sanctified affections do constantly and most immediately discover themselves in Meditations projects inward desires and indeavours of the soul if thy thoughts of sin be pleasant thou hatest it not 4. The true metal of Sanctification is sincerity and the edge of it zeal in every faculty Motives to get the affections sanctified 1. All Christians are really as their affections are and God judgeth of them by their affections A man that is carnal in his affections is judged a carnal man and one who hath his affection set on heavenly things is judged a spiritual man I am my Beloveds and my Beloved is mine he doth not say I am Christs and Christ is mine 2. Without sanctified affections one is no Christian at all Deut. 5. 29. 3. Most of the Gospel promises are made to the affections Mat. 4. 6. and so to love fear delight and confidence in God 4. Holy and enlarged affections from God are one
of the greatest meanes to keep one from backsliding Ephesus did bear with the bad and had lost her first love The right Means to sanctifie the affections 1. Sanctified affections are not to be found in any unregenerate man Deut. 5. 29. pray therefore much for a new nature 2 Conversing much with Christ and pondering of him will keep thy affections right 3. Let not out thy affections much on any thing in the world Col. 3. 3. 4. Affections are not only ordered but much quickned by knowledge Iohn 4. 10. Psal. 9. 9. Ignoti nulla cupido 5. Pray constantly to God say Lord unite my heart to thee that I may fear thy name love thee CHAP. XIX Of the Particular Affections SOme affections are chearing and comforting as Love Joy Hope some disquieting afflicting as Anger Sorrow Fear Despair to afflict the soul at a Fast is to awaken some or all of these afflicting passions the soul is only afflicted by it self in heaven all afflicting affections cease in their acting in hell they are all exercised According to their subject they are divided into those of the concupiscible and irascible appetite Concupiscible whereby the soul is carried to that which is good When the object is good the desiring faculty draws the heart toward it if it be present good it is joy if the present good be near at hand it is called love if easie to be obtained desire if difficult hope if impossible despair Irascible or shunning faculty from evil if the evil be present it is grief if it make an attempt on the heart if it be vincible it is courage if invincible horrour Mans affections are linked together in their working Love is the chiefest next is desire of attaining the thing loved after comes joy if one have it grief if he have it not anger against those that crosse us of it kindenesse toward those which further us in it fear to lose it and courage to keep it shame if he have it not boldnesse if he have it The chief of the Affections are of two sorts 1. Some simple which are exercised upon Good or Evil it self viz. I. On Good considered 1. Simply in it self Love a motion of being united to it of complacency and liking 2. Respectively to its 1. Presence Joy a motion of injoying it an inlargement of the heart to receive good 2. Absence both in regard of 1. The good it self Desire a stirring of the heart to use means to get it 2. The likelihood of attaining or not attaining it which are 1. Hope a moving and lifting up of the minde toward it 2. Despair a falling from the future good II. On Evil considered 1. Simply Hatred a motion of separating from that which is counted evil as when we see a Toad 2. Respectively to its 1. Presence Sadnesse a pulling together of the heart in the sense of a present evil 2. Absence considered 1. In it self Flight Detestation if it come a motion of flying from it 2. In its likelihood of being shunned or suffered 1. If we conceive it avoidable Courage a motion of rising against it and making resistance 2. As it is likely not to be escaped but suffered fear a kinde of perplexednesse or shrinking from it 2. Some compound being the divers workings of two or more of these together and they respect other things for good or evil viz. 1. The possessors thereof whether I. Our selves 1. Shame for evil or turpitude in regard of evil working by motions of Fear Hatred Grief 2. Boldnesse for good we have done or got in regard of the good esteem of it motions of the contrary affections II. Others 1. For Good we think we see in them reverence differing from simple fear looking to a thing conceived as excellent a joynt working of Fear Love Desire Joy 2. For Evil contempt a motion of vilifying and abasing disdaining one by joynt working of contrary passions to those fore-named 2. The furtherances or hinderances thereof viz. I. The things which further Good hinder Evil viz. 1. Kindenesse well-pleasednesse a melting of the heart toward the thing or person which hath done us good or kept us from evil by the joynt motions of Love Desire Joy 2. Confidence staying of the heart upon any thing or person for good or deliverance from evil by a mixt work of Love Courage and Desire supporting Hope II. The things which further Evil and hinder Good from us viz. 1. Anger a motion of punishing or hurting that thing so to remove it or put it away in Hatred Grief Desire 2. Diffidence a shaking and wavering of the soul from any thing which should but cannot help him to Good or against Evil and is mixt of Fear Abomination and Hatred overthrowing Hope and pulling away the heart from them All these affections which respect good and the furtherances to it and possessors of it should be exercised on God and one also which doth look to evil because God considered as angry is the creatures greatest evil of misery I shall handle them thus among the simple Affections I shall rank three pairs under the concupiscible Appetite 1. Love and Hatred 2. Desire and Flight 3. Joy and Sorrow CHAP. XX. I. Of the Simple Affections THe two first and fundamentall Passions of all the rest are Love and Hatred 1. Love This is the master Bee which carries all the swarm with it a cardinal affection Iohn 11. 35 36. It is the opening or letting out of the heart after some Good proportionable to it self Or It is an affection by which the soul setleth it self in the liking of what is esteemed good as it is good The Schoolmen say It is not only vinculum ligans but pondus inclinans quod pondus in corporibus id amor in spiritibus Amor meus pondus meum Aug. in confess It should be an equal weight greatest to the greatest good our love to all other things should be subordinate to that Fecerunt itaque civitates duas amores duo terrenam scilicet amor sui usque ad contemptum Dei coelestem vero amor Dei usque ad contemptum sui Augustin de civitate Dei lib. 14. cap. 28. The Image of God in this affection was the placing of it on its proper object for Measure Weight Intention Order Degree God is the great and proper object of it from the knowledge of his excellencies and the sense of his ravishing goodnesse Adams heart was wholly carried to him as his chief good 1. The love of concupiscence or desire made out to the possession of God 2. The love of complacency took wonderful pleasure in him 3. The love of friendship was willing to do what God would have him 4. The love of dependance expected good from no other The soul did this 1. Freely without violence 2. Superlatively The second object of mans love in his pure condition was himself all his love to himself was to take delight in that in himself
Spirit the corrupt self is lookt on as an enemy Rom. 7. lat end I delight in the Law of God in the inward man and concludes but I my self that is his sanctified self serve the Lord. Mark what it is that thou esteemest in thy self Is it Grace Gods Image and what thou dislikest and strivest to destroy is it the body of sin 2. Then that love is subordinate to the love of God God to every sanctified man is the Summum bonum ultimus sinis therefore all other things are but media subordinata none of us must live to himself 3. Such a one loves himself for those ends God allows him 1. That he may be happy for ever God presseth us to duty by this argument that we may have eternal life 2. He would have thee get more knowledge grace experience that thou maist be more serviceable here The third object of our love is our neighbour Marks to know whether my love to my neighbour be a sanctified love First When it is subordinate to the love of God when I love him under God we must love our neighbour in God and for God Secondly I must love there specially where God loves those that have most of God in them All my delight is in the Saints Christ calls this a new Commandment Thirdly There will be a performing of all second Table duties Love is the fulfilling of the Law I will give him that respect which is due unto his place I will strive to preserve his life chastity estate good name I shall be content with my own and rejoyce in his welfare It is the nature of love to seek the preservation of the thing beloved The fourth object of our love is the rest of Gods creatures which he hath given to us Marks to know whether our love to the creature be right or no 1. When the beholding God in the creature draws the heart out the delighting to behold the wisdom and power of God in the creature 2. Mark for what end thou lovest the creature Every creature must be delighted in as it brings us nearer to God or serves as an instrument to honour him thou lovest the creatures because they are a means to keep thee in a better frame for duty CHAP. XXI II. Of Hatred THe affection opposite to love is Hatred 1. The nature of hatred 2. The image of God in it 3. The extream depravation of it by sin 4. The work of grace sanctifying it Of the first Hatred in a reasonable soul is a motion of the will whereby it flies from that which it apprehends to be evil and opposeth it indeavouring to hurt it It ariseth from a discord and disconformity of the object There is a two-fold hatred 1. Odium abominationis a stying only from a thing 2. Odium inimicitiae whereby â— pursue what is evil There was little use of this affection in our primitive pure estate there was nothing evil to man or in himself a concord in all There are diveâ—s causes of this hatred 1. Antipathy 2. What hinders us from attaining good envy jealousie there was nothing then to work this but the sinne of the devil only which whether man knew it or no is uncertain yet this affection was in him and sanctified First He was prone in his spirit to shunne a real evil sinne in that degree it was evil Secondly The depravation of this affection the image of the devil As much of our original corruption is found in this affection as any The greatnesse of the depravation of this affection appears in three things 1. The object of it 2. The Quality of it 3. The fruits Only sin is the proper object of it but now our hatred is wholly taken from sin it abhors nothing that is evil The second object of it now is that which is truly and properly good 1. God himself primarily all wicked men hate him Psalm 81. 15. Rom. 1. 30. in all his glorious perfections Justice Holinesse 2. Christ Iohn 7. 7. 15. â—h 3. All good men You shall be hated of all men for my names sake 4. All Gods wayes and Ordinances Fools hate instruction Prov. 1. Secondly The Quality of this affection It is 1. A causlesse hatred Christ saith They hate me without a cause and so the Saints may say 2. Perfect entire without any mixture of any love 3. Violent Psal 55. 3. 4. Cruel Psal. 25. 9. 5. Durable irreconcilable Thirdly The effects of it 1. All sins of omission 2. Abundance of actual wickednesse contempt and distrust of God his wayes and children Fourthly The Sanctification of this affection of hatred The work of grace in every faculty is destroying the power of corruption and creating in it those principles of grace that turn it again into the right way 1. It is taken off from those objects to which it was undeservedly carried afore 2. It is ordered aright for measure 3. It brings forth that fruit which God requires First What the work of Gods grace carries the affection of hatred to 1. It makes all our opposition to God and his Ordinances cease it ceaseth to hate good and hates that which is evil 2. It is carried to the right object which is every thing that is really evil to us the will shuns and opposeth it Two sorts of things are really evil 1. What ever is opposite to our natural being our life peace wealth name as sicknesse affliction death 2. What is contrary to our spiritual being as sin All evils of the first nature come from God Gods will is the rule of all holinesse therefore we should submit 1. Our will to God to do what he pleaseth That is the greatest evil which is against the greatest good God sin and wicked men oppose him the greatest evil must have the greatest opposition I hate every falâ—e way sin strikes at the being and excellency of God we must dislike wicked men for sins sake 2. The work of grace appears in the degree and measure of working when it sanctifieth any affection It is according as the light of understanding guided by Gods counsel orders the Spirit of evils sin is to be more hated then punishment and the greater the sin the greater should be the opposition 3. The work of Gods grace in sanctifying this affection is much seen in the fruits of hatred This stands in two things 1. Hatred is a Sentinel to the soul to keep out evil it makes the soul warily shun and avoid those things which are really evil to me it is a deep and severe passion not sudden as anger 2. It quickens the soul to the destruction of the thing hated it maketh it endeavour its ruine Signs I. Of Hatred Speaking against a thing still and disgracing it is displeased at its company and cannot endure its presence II. Of Sanctified Hatred 1. If it be sanctified thou ceasest to be a hater of God This makes a creature so like the devil that no
man will believe he hates God Hatred is an opposition to love love of God makes us endeavour an union with him thou carest not for a knowledge of God or being nigh him 2. A desire that another may not be so excellent as he is wicked men would not have God have a being or so excellent a being would not have him be so holy pure just 3. A great sign of hatred is contrariety or opposition of wils Gods will is revealed in his Word when there is an opposition to it we sinne against him Exod. 20. 2d Commandment Those that love me and keep my Commandments those hate God that do not keep his Commandments God chooseth holinesse you filthiness if thy will be contrary to the choice he makes thou hatest him 4. That which is feared unlesse it be with a reverential fear is hated To stand in awe of God aâ— the Indians of the Devil who dare not but offer Sacrifices lest the Devil should hurt them Secondly For the evil of punishment how far sanctified hatred may be carried against crosses We may use all lawful means to have the crosses removed but with a quiet resignation to the will of God if he will have it so If our hatred be sanctified then it is carried against sinne primarily and properly because it is Gods great enemy and ours and the great evil in it self How to know whether our heart be rightly carried against sin This is a great part of Repentance Repentance is the turning of the affections especially those two great affections of love and hatred in our lost condition Our hatred was against God and our love set on sin now contrarily 1. Where ever this affection of hatred is carried aright against sinne the minde judgeth of sinne as Gods Wotd doth counteth it the greatest abomination and dislikes it not onely because it brings damnation but because of the nature of it The Scripture cals it our deformity uncleannesse nakednesse a running issue 2. Here sinne is grieved for as the greatest evil if one have an antipathy against a creature yet if that be farre enough there is no great trouble Rom. 7. Wretched man that I am It is the greatest spiritual though not sensitive grief we are most troubled at those evils which most affect the body have the greatest sense of grief for them as the â—amp gont stone but here the intellectual nature is most offended with sin chuseth more to be rid of it then trouble and judgeth himself more abominable for it 3. A constant hatred of sin 4. It endeavours to â—uine and destroy it the Scripture often expresseth it by killing of sin Morâ—isi â—our members 5. It hates it upon those grounds that God hates it because it is a rebellion against God crucifieth Christ grieves the Spirit is at enmity to the grace of God in me I hate it upon such spiritual grounds 6. Where ever sin is truly hated there we hate it most in those that are nearest to our selves Hatred of sin is one half of repentance sin is a hatred of God and a loving of sinne in Repentance our love is turned to God and hatred set on sinne Means to get our hatred of sin sanctified First Study to get a right information of sin what ever can be the object of hatred meets in sin in the highest degree in crosses there is something evil but in sin there is nothing good it is not only evil but hath in it all kinde of evil 1. A defiling evil 2. Deprives us of all other good robs us of God peace comfort Secondly Principally get thy heart filled with the love of God and his wayes you that love God hate that which is evil Psal. 119. I love all thy Commandments therefore I hate every evil way love the holy Spirit and thou wilt hate filthinesse CHAP. XXII II. Desire and Flight THe next affection is that of Desire It differs no more from love then the Act from the Habit it being the exercise of love The surest Character you can make of a man is by his desires as much as the Physician can judge of his patients condition by his appetite In this affection four things are considerable 1. The Nature of it 2. The Image of God in it before the fall 3. How extreamly depraved our desires are in their natural condition 4. The work of grace in sanctifying of it Desire is the going out of the will endeavouring after that we love a good thing not yet enjoyed or not perfectly the making out of the soul for the fruition of that good There are three affections conversant about good say some Love about good in general present or absent Desire about good absent Joy about good present Des Cartes saith not only the presence of good absent but also the conservation of a good present is desired God gave to the soul of man when he created it a two-fold appetite 1. Sensitive or natural whereby the desires are carried violently after their own preservation 2. Rational or the will these rational desires are exercised about spiritural things in the fruition of which one placeth his happinesse Of the Image of God in our desires in our innocent condition The understanding then lookt on God as his only absolute Good and the will of man did adhere to him and acquiesce in him He desired 1. A more perfect fruition of God and that he might lay out himself more for him Natural desires were few moderate subordinate to this to be helps and furtherances of the perfect enjoying of God 2. The depravation of this affection A great deal of our original corruption is vented out this way the corruption of the understanding will love hatred thoughts fall in here 1. The object of the desire whereas God should be only desired in our sinful condition we have no desire after him only vellieties faint wishings and wouldings Though the soul be full of desires they are taken off from God and wholly carried to some poor empty creature 2. The Qualities or Properties of these sinful desires 3. The woful fruits of them The qualities of our corrupt and carnal desires 1. The vanity of them which appears in three particulars 1. There is no reason to be given of our corrupt desires as Samson Give me her she likes me 2. The things that we desire appear to be toyes 3. The innumerablenesse of them 2. They are intense and violent the soul pursues such things 3. They are insatiable 3. The woful effects and fruits of them 1. These corrupt desires have got the regiment of the soul they enslave reason the most noble faculty of it 2. Destroy all hope of profiting they take up our time and study the soul is ever imployed about some of these unworthy desires 3. They make the soul extreamly unthankful for the mercies already received they make the Soul and Spirit of a man base 4. The work of Gods grace in renewing or sanctifying our desires
Lord and his glory It is nothing but heat or warmth whence zealous men in Scripture are said to burn in the Spirit but it is a spiritual heat wrought in the heart of man by the holy Ghost improving the good affections of Love Joy Hope for the best furtherance of Gods glory using the contrary affections of hatred anger grief against Gods enemies Dr Holland when he went any journey was used to say to the Fellows Commendo vos dilectioni Dei odio Papatus All the servants of God should be zealous for the Lord Revel 3. 19. This is required in the Minister Act. 18. 25. the hearer Luke 24. 32. of them that would pray with comfort Iam. 5. 16. in every part of the service that we do unto God Rom. 12. 11. it is in general required of us in our whole profession and practice of Religion Tit. 2. 14. Iehosaphat is praised for it 2 Chron. 17. 6. See Chap. 31. 25. 2 King 23. 25. Reasons God is a Spirit a pure act with whom we have to do therefore we must be spiritual he would not accept the first-born of an Asse because it is a dull sloathful creature Secondly It is conversant in matters of Religion which are of highest concernment in the world all the heart soul and strength are to be laid out about them Thirdly This is an excellent grace 1. Because it is the best evidence of a Christian the Spirit of God works like fire 2. The greatest means to draw out the soul to service for Christ Isa. 6. when he was toucht with a coal from the Altar then he cries Send me 3. It will save a sinking Church Numb 25. 10. Ier. 5. 1. 4. It is the glory and beauty of all our services as varnish adds a lustre to all other colours makes them amiable Two Cautions 1. It must be guided by knowledge Rom. 10. 2. Zeal without knowledge is like mettle in a blinde horse Knowledge without zeal is like a precious stone in an old Toads head 2. Mannaged by wisdom we must not go beyond our calling Signs of holy Zeal 1. One is impatient for injuries done against God so Moses Exod. 32. 2. It is ready to be imployed in any service which may advance God as Isa. 6. 3. It makes a man do it couragiously a zealous man is bold for God Shall such a man as I flee said Nehemiah 4. He will spare no cost in the cause of God Cant. 8. 7. 5. What ever it hath done for God it never thinks it hath done enough Phil. 3. 12 13. 6. This heavenly fire shines abroad but burns most within 7. Makes one take pleasure in the zeal and forwardnesse of others I would all the Lords people were Prophets CHAP. XXVII Of the Sensitive Appetite THus I have done with sanctifying the intellectual Nature the Understanding Will Conscience Memory and the Affections Now I come to Appetâ—tus Sensitivus The Sensitive Appetite It is an inclination of the soul to imbrace those things which are good or evil according to the judgement of the sense There are five external Senses Seeing Hearing Smelling Touching and Tasting and three internal the Memory Fancy Common Sense In these men and bruit beasts are alike In man this sensitive appetite differs from that in a bruit beast in three things 1. That in a bruit beast is all the soul which he hath but in man it is not a distinct soul but an inferiour faculty of the reasonable soul. 2. The motions of a bruit beast according to sense are not guided by reason 3. In a bruit beast his sense is all the guide he hath by which he is to make his judgment mans rule is reason guided by God All the motions of the will which the soul takes upon the representation of the senses is the bruit part 1. The rectitude of it before the fall or the image of God in it It was wholly at the command of reason is was to be a servant to the soul only to bring intelligence and represent all the things which were done abroad A man in his pure condition had not a desire to a thing till reason had judged of it Since mans fall much of our depravation lies in this low brutish faculty the Scripture saith Every man is a beast The Apostle ten times in the sixth seventh and eigth of the Romans cals concupiscence sin Some think it is but the depravation of this he there means Man falling off from God and making him his portion turns to the creature and makes it his portion 1. The power which this brutish part hath over reason 2. Over the will and affections 3. The abominable fruits which slow from both these Of the first Whereas reason should impartially take all things without prejudice and weigh them in the right balance it puts out the eye or deludes it 2. It takes up the will before any thing be propounded to reason it often ravisheth the will which the Scripture expresseth by madnesse 3. The woful fruits of this Hereupon man who was made after Gods Image and most like him becomes a carnal earthly brutish man the spiritual part is drowned Iude v. 10. His joy is in his musick wine horse garden cloaths Though he have an intellectual nature yet his reason invents wayes and means to follow some sensual good and to avoid some sensual evâ—l and in this case are all natural men Corruption first came into the soul by the sensual appetite Eve by seeing the fruit hearing the Serpent touching and tasting the fruit and by imagining what good might come to her by it was deceived Scholars and wise men when corrupt are often taken up more with the things which work upon the senses then with what works upon reason Many among the Arabians are learned in the Tongues and Mathematicks yet their happinesse and all their Religion from Mahomet is what pleaseth the sense Popery is a meer pompoâ—s sensual Religion Men often do vertuous things that they may have the reward of vertue and hate punishments because they are sensual The work of Gods grace in sanctifying this part The proper office of it was to present the intellectual nature with what of God may be found in the creature The Sanctification of it stands in two things 1. God by his grace spoils the relish of that good which is presented to us by the senses it discovers to the soul better good to feed upon the taste of spiritual things the consolations of Christ. 2. The soul is not much troubled at the evil which the senses present sicknesse reproach Though grace do not so far subdue the appetite that it shall not be medling yet it stayes the will In a gracious man the dictates of reason and conscience conclude the businesse as in Samsons love of an uncircumcised Philistim if grace had prevailed that had soon ceased There is a great deal of wickednesse in the sensual appetite it is impetuous since the fall 2.
determine the matter that is to refer themselves to Gods providence in this case and to make him their umpire is not this an abuse of him Wherefore in such coined doubts God must not be made a determiner unless we will be bold to draw him into the participation of our folly But of true and real doubts existent in nature there are also two kinds for 1. Some are trivial and of no weight 2. Some are of weight and moment I shall propound the opinion of a reverend Divine seeing the thing is much controverted and leave it to the wise to judge To put trifling and toyish differences sportful and ludicrous controversies unto Gods determination saith he is surely to abase and abuse him seeing a lot is an implicite invocation as I said where a man would abhor it to profaness to make such a prayer in word as any heart would in a trifling thing there it were also profaness to make it an act or by signes to signifie it as it is done in a lot But in differences that either of themselves or in regard of the consequents of them be of moment and weight there a lot may and must be used that peace may be setled amongst men none having to finde fault with the division unless he will be so bold and wicked as to finde fault with God So in the division of the Land of Canaan of the Priests Offices of the work of fighting and victualling the Camp a lot was used as also in the choice of an Apostle in Iudas room and of the tythe Lambe in the fold For because infinite heart-burnings and quarrels might have grown betwixt the Priest and people for Tythe Lambs if either the one should have taken or the other have given which he would and that the order of their yeaning could not certainly be known therefore that also was a matter of great weight in regard of the consequents thereof for the constant and universal order and course of tything though for the particular difference betwixt some one or other Lamb the matter was not great So the due occasion of using a lot is a real difference of some moment about the divisions of something to be divided betwixt such or such that may seem to have reason to challenge each what would best content and satisfie himself The manner of using a lot upon such occasions follows and that must be thus 1. With a reverent careful observation of Gods providence in the event of the thing and disposing of the controversie so as a mans heart may say within it self Thou Lord hast done this or that not by the wit and skill or will of any man but the hidden work of thine own providence without any such thing coming betwixt and thou hast manifested to me thy good pleasure that things should be distributed thus or thus 2. It must be used with a quiet submission of our will to Gods will so manifested giving up our selves to be ruled by that hand and providence without murmuring For seeing the disposition of a lot is of God therefore we cannot grudge at the falling of it out so or so but that we shall seem to pick a quarrel with God Hitherto of the right use of such holy actions as come to be used in and with our common affairs It follows to shew how we must order our selves in our common affairs so far forth as in them we have to do with God or any of those things by which he makes himself known to us This is double 1. Inward 2. Outward The inward also is double in regard of 1. Gods Actions 2. Our Actions That which respecteth Gods Actions is also double 1. To see him in them 2. To make a good use of them The first thing we are bound unto for the sanctifying of Gods Name is to see him in all his actions that is to take notice of him as the Authour of them informing our selves that he hath wrought them as David doth Psal. 8. 3. 118. 23. Psal. 44. 1 2 3. Psal. 18. 47 48. Iob 1. 21. Ioseph Gen. 45. 7 8. Psal. 46. 8. All things that are done in all the world natural supernatural common special of mercy of justice good bad of what kinde soever must in some sense even the bad so far as they be actions and means of good be ascribed to God and man must speedily take notice of Gods providence and working in them and say The Lord hath done this or that be it never so small or trifling for his providence extendeth to every motion of every creature seeing in him we live move and have our being 2. The second thing we are bound to in regard of Gods Actions is to make a good use of them by building up our selves thereby in the knowledge of God and in all holy affections of love fear confidence toward him and of hatred of sin love of righteousness and the like as when the people saw that great miracle wrought by the Lord by the hand of Eliah they cried out The Lord is God the Lord is God 1 King 18. 39. So David saith Psal. 116. 1. I love the Lord because he hath heard the voice of my supplication So David having said Psal. 33. 6 7. that God hath made all things addeth Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him for he spake and they were created So the Lord himself saith Jer. 5. 22. Fear ye not me saith the Lord will ye not tremble at my presence which have placed the sand for the bound of the sea When we see Gods Works we must see in them the clear demonstration of his Wisdome Power Justice Mercy and other holy Attributes that we may grow in knowledge of him and love and fear and other vertues Now this is a general use to be made of all but there are two special works which he useth to do to mankinde works of Mercy and Justice which require two special uses 1. A thankful receiving of the works of mercy 2. A patient and penitent bearing of corrections Thankful receiving of mercies is so to taste and feel the goodness of God in them that we provoke our selves by them to serve and obey him with more cheerfulness willingness and readiness Each benefit and blessing we enjoy must cause us to be more careful of pleasing him that gave us all those benefits and should make us renew in our minds such thoughts as these It is God which feedeth me preserveth me O why should not I respect honour love serve him Lord I will give my self to thee I will obey thee thou deservest it The duty of thankfulness is required in the first Commandment the improving of all good things to the increase of this thankfulness is a special sanctifying of Gods Name required in this Commandment Psal. 116. 12. Psal. 118. 19. He meaneth there that he will apply himself to the practice of
person now he teacheth us Wisdom by the written word of the Old and New Testament Col. 3. 16. 2 Tim. 3. 15. 2. Makes it effectual to us by his Spirit Iohn 14. 15. and 16. Chapters 1. We shall understand so much as shall certainly make us happy 2. We have not a perfection of Wisdome in this world 1 Cor. 13. 9. 3. This is the alone Wisdom Prov. 4. 18. Psal. 119. 99 100 101. Act. 2. 23. f It is called Prescience not in respect of God but men Gen. 18. 1. and 15. 16. Praescientia Dei est cognosâ—itiva non causativa Act. 2. 23. Rom. 8. 29. 1 Pet. 1. 2. g Voluntas qua Deus seipsum vult per se extra se omnia propter se seu suam gloriam Wendelin Job 9. 12. Psal. 115. 3. and 135. 7. Dan. 4. 25. Exod. 33. 19. Rom. 19. 18 21. 2 Cor. 12. 11. God created all things because he would he redeemed us of his good pleasure sheweth mercy to whom he will shew mercy God is 1. Most Perfect 2. Truly blessed therefore most free Licet Angelos atque homines agentia libera esse dicamus Deum tamen solum primum agens liberum sicut aequum est pronunciamus à cujus voluntate sicut omnis creaturae libertas dependet ita etiam à motione Dei omnis libertatis creatae in actum productio Twiss contra Corvinum cap. 8. Sect. 4. Nulla causa datur voluntatis Dei quoad actum volentis Aquiâ— Qu. â— Art 23 45. this is the opinion of all the Schoolmen saith Doctor Twisse h The Scripture often ascribes a will to God Isa. 46. 10. Rom. 9. 19. Iohn 6. 39. The will of God is an essential Property whereby the Lord approveth that which is good and disproveth the contrary Matth. 19 17. Iames 1. 17. Psal. 5. 4. i Every distinction of Gods will must be framed ex parte volitorum noâ— ex parte volentis Dr Iackson See Dr Prideaux his Sermon on 2 Chr. 32. 24. p. 17. k Piscator negat ullam Dei voluntatem esse conditionatam Negat etiam Bradwardinus demonstratque omnem Dei voluntatem esse absolutam Est ista mâ—o judicio sententia accuratior Sed voluntas Dei potest distingui in voluntatem absolutam conditionatam nimirum non quoad actum Dei volentiâ— sic omnis Dei voluntas est absoluta sed quoad res hoc Dei actu volitas Vult enim Deus ut alia absolutè eveniant alia verò non sine conditione sic fidem hominis regenerationem resipiscentiam vult Deus absolutè elect is suis hoc est vult ut ista iis contingant absolutè at ut salus eis absolutè coâ—ting at non vult sed duntaxat sub conditione fidei resipiscentiae sinalisque in iisdem perseverantiae Twiss contra Corvinum cap. 8. Sect. 4. Vide plura ibid. cap. 14. Sect. 8. Miro inâ—ffabili modo non fit praeter ejus voluntatem quod etiam contra ejus fit voluntatem quia non â—ieret si non sineret nec utique nolens sinit sed volens Nec fiâ—cret bonus fieri malè nisi omnipotens etiam de malo facere possit benè August Eâ—chir ad Laurent c. 100. Psal. 115. 3. Ephes. 1. 11. Rom. 9. 18. called the will of God concerning us Rom. 9. 20 21 22. Psal. 110. Deut. 16. 14. Psal. 119. Psal. 51. 8. Revel 2. 4. Levit. 10. 3. Job 1. 21. Psal. 39. 19. Psal. 119. 6. Prov. 30. 6. 2 Sam 6. 7. and 7. 7. Aug. Ench ad Laur. c. 101. Deut. 29. 29. Rom. 9. 20. Eccl. 7. 15 16. Mr Pemble Vindiciaegratiae p. 108 109. Apostolus 1 Tim. 2. 4. non intelligit singulos homines sed quosvishomines hoc est omnis generis homines genera singulorum non singula generum * God pleaseth to â—scribe to himself our humane affâ—ctions not because he hath any perturbation or passion or troublesom stirring and working within as we have but because he hath an aptnesse to produce such effects as we out of those passions do accustom to produce but without any manner of those weaknesses or distempers which accompany us in such actions a It is an attribute whereby God loveth himself above all and others for himself b Amor Dei est quo se oblectat in â—o quod approbat eique bene vult sibi unit Wendel God is first affected toward himself and his own Glory Passiones Deo tribuntur non quoad affectum sed quoad effectum Love is not a passion or perturbation in God as in man 1 Iohn 1. 5. John 14. 23. Ezek. 33. 11. Amor Divinus est 1. Naturalis quo Deus necessariò amat seipsum 2. Voluntarius 1. Universalis quo omnes creaturas aliquo modo Deus diligit Amare enim est velle alicui bonum Matth. 5. 45. 2. Specialis quo Deus inaequaliter amat has illas creaturas respectu boni inâ—qualis quod iis vult sic magis diligit creaturas rationales inter illas electos Christum Wendelinus Some dispute whether God loves all creatures with an equal love Ex parte actus divini he doth not Ex parte boni voliti he wils heaven to some 1 John 4. 16. John 3. 35. Rom. 5. 8. Mal. 1. 2. Ephes. 2. 3 4. 1 Ioh. 4. 10 19. Ier. 31. 3. Rom. 8. 1 2. and 5. 5. 1 John 3. 1. Psal 36. 7. God is the onely immediate and proper object of love He is diligibilis natura Beatus qui amat te amicum in te inimicum propter te Aug. conf l. 4. c. 9. Minus te amat qui te cum aliquid amat quod non propter te amat Aug. confess l. 10. c. 29. Vide Ames l. 4. de conscientia c. 10. Mr Bradford when others weâ—e merry at Table fell a weeping because he could not get his dull heart to love God * Gods hatred is that whereby he is ready to do that which we do when we hate even to separate a thing from himself Ezek. 33. 11. Rom. 9. 14. Psal. 45. 7. and 5. 6. Isa 1. 14. Hatred is of things contrary â—o us as God hates sin being contrary to his 1. Nature 2. Law 3. Honour Psal. 45. 8. Gods love hath variety of objects he loves himself his son his Saints all his creatures he hates nothing but sin and his hatred is as infinite as his love 1. He forbids nothing but sin and all degrees of it Ier. 44. 4. therefore it is set forth in Scripture by most odious names whatsoever is shameful or hurtful 2. All his judgements are denounced against sin Prov. 6. 16. Hatred in a reasonable creature is a motion of the will whereby it flieth from that which it apprehends to be evil and opposeth it It ariseth from a disconformity of the object There is a twofold hatred 1. Odium abominationis a flying onely from a thing 2. Odium inimicitiae whereby I pursue
him before reason gave direction Jâ—hn 11. 33. neither did they proceed any further if once reason and judgement commanded a stay and retreat whence they are called Propassions rather then passions because they are beginnings of passions to be staid at full and perfect leisure and therefore much lesse had they any power to transport judgement and reason it self Dr Field of the Church l. 5. c. 18. Iure pruientissimus Deus animis nostris indidit affectus ut sint quasi adminicula ad praeclaras actiones Quod enim ventus navigio â—d nobis affectus in quorum temperic animi nostri tranquillitas imò vitae hujus soelicitas consistit Ves. Instit. orat l. 2. cap. 1. Sect. 2. Tres affectus vel ut ita dicam tres furiae sunt quae in animis hominum tantas perturbationes ciunt interdum cogunt ita delinquere ut nec famae nec periculi sui respectum habere permittant Ira quae vindictam cupit Avaritia quae desiderat opâ—s Libido quae appetit voluptates Lact. Divin Inslit Epit. lib. de vero cultu l. 6. Gal 6. 14. Vide Dudleii Fenneri Sac. Theolog. l. 2. c. 2. The affections are specificated per actus objecta say the Schoolmen Two things perfect every faculty and grace when they take in the whole object and exercise perfect acts upon it Jam. 1. 4. Spiritual and eternal objects are of great compasse 2. When they act freely and fully on these objects answerable to the nature of them love God with all the heart soul strength it notes not only all the faculties but the intention of them Psal. 119. 20. The affections are 1. Disingaged from lusts and creatures to which they were wholly inthralled 2. Set upon God and the things that are above Lphes 2. 6. Col. 3. 3. 3. Grace composeth the affections that could never agree one with another before conversion hope and fear joy and grief humility and resolution were repugnant one to another but after conversion when the soul is most full of hope of heaven one is most afraid to displease God spiritual joy and grief sweetly agree Psal. 2. 11. Moderation and zeal Numb 12. 3. yet Moses was all on fiâ—e when God was dishonoured humility and resolution also accord none more humble nor yet more resoluâ—â— then Paul after his conversion 4. The desires are satisfied yet exceedingly inlarged Iehu's zeal and â—hab's mourning had not a holy motive Almost all the signs of a good man in Scripture are taken from the affections they love the Lord hate evil desire that which is good hunger and thirst after righteousnesse Christ takes content in the affections of his people Simon Peter lovest thou me See how she loves me much was forgiven Mary Magdalen because she loved much Psal. 86. 11. See Jer. 32. 39 Affectus uâ— optimè Thomas Aquinas disserit vel locum habent in facultate concupiscibili vel irasctbili In concupiscibili sedem obtinent sex affectus nam si offerat se res bona oritur ejus amor ac si absens sit desiderium cjus existit ubi verò iliud consecuti sumus gaudium exsurgit seu delectatio It idem si quid se obtulerit sub specie mali ejus nascitur odium quod amori opponitur si malum absit fuga seu aversatio ejus erit quae repugnat desiderio sin malum praesâ—ns erit exoritur dolor sinc tristitia quae gaudio adversatur At affectus qui in irascibili sedem habeant quinque numero sunt duo ratione boni tres ratione mali Nam bonum arduum quod irascibilis facultas respicit vel ejusmodi est ut aliquis se credat illud consequi posse atque exoritur spes vel tale est ut credat aliquis se id non valere adipisci ac nascitur desperatio Ratione verò boni ardui praesentis nulius in irascibili est motus quia quod quis jam obtinet ardui habere rationem defiit Ratione autem mali ardui tres exsurgunt affectus quia autem malum arduum est absens aut praesens Si absens vel refugimus est metas sive formido vel obviam ei imus est audacia Sin praesens sit fuerit ira qua exardescimus ad malum depellendum Voss. Institut orat l. 2 c. 1 Sect. 3. Vide Aquin. 1a 2ae Quaest. 23. Art 1 2. Objecta passionum appetitus concupiscibilis sunt bonum malum absolutè objecta auteÌ„ passionum appetitus irascibilis sunt bonum malum cum quadam elevatione arduitate Aquin. 1a 2ae Quaest. 46. Artic. 3. The simple affections are 1. Love Hatred 2. Joy Sorrow 3. Desire Flight 4. Hope Despair 5. Fear Courage Pretium hominis amor Nerembergius A man is worth no more then his love Si terram amas terra es si Deum amas quidâ—i dicerem Deus es Aug. To love God is to become godly and to have the mind after a sort deified 2 Pet. 1. 4. To love the world is to become a worldling The Schools mention three kindes of love which indeed are rather three effects of love 1. Love of benevolence whereby one wisheth and so farre as he can procureth the welfare of the thing loved 2. Love of concupiscence by which it is carried with a longing to be united to the thing loved or to enjoy it 3. Love of complacency by which the soul is satisfied contented and made to rest in the thing loved when it doth enjoy it So when our hearts so cleave to God as the chief Good that we wish all Glory Honour Felicity to him and long to enjoy him and be satisfied so far as we have power or hope of enjoying him Two things draw out our affections towards good things 1. The good that comes by them 2. The good that is in them a wicked man may love good things for the good that comes by them a godly man for the good that is in them Two things draw out our affections against evil things 1. The evil that comes by them so a wicked man may be affected with the evil that comes by them Exod. 10. 17. Act. 8. 24. a godly man is affected with the evil that is in them he loves God and hates sin for it self Hos. 14. 1 2. 2 Sam. 24. 25. Luk. 15. 18. Zech. 12. 10. Jer. 31. 19. The love we owe to God is setling our hearts in the liking of him as the chief and in a manner the only good Deut. 6. 5. Matth. 22. 37. the main intent of that precept is to shew what love is appropriated to God we must not love any person or thing with all our hearts this is proper only to God There are two things in the precept 1. The extension of parts the heart soul minde strength 2. The intention of degrees our understanding must think of God our will cleave to him our love fear confidence delight must be carried out to
of God coessential coequal and coeternal with his Father or that we have remission of sins by the effusion of his bloud They therefore who first hold pestilent Heresies and secondly who when before they professed the Christian Religion and held the truth have yet made a direction from the same to such Heresies and thirdly who labour to infect others and fourthly being convicted do yet obsti nately persevere in them and in the manner before mentioned such are and ought say some worthy Protestants to be punished by the Christian Magistrate with death They reason thus from the Office of the Magistrate Every Magistrate may and ought to punish offenders and the more pernicious the offenders are the more hamous ought the punishment to be That the Magistrate is both custos ac vindex utriusque tabulae these two Scriptures do plainly evince For he is the Minister of God to thee for good but iâ— thou do what is evil be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 4. 1 Tim. 2. 2. For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty and are urged by Calvin Beza and divers others to this very purpose For if saith Beza the Magistrate have not power over Hereticks one of these two things must necessarily follow either that Hereticks do not do ill or that what Paul speaks in general must be restrained to a certain kinde of evil deeds viz. to corporal sins Ubi lex non distinguit nec non distinguere debemus From 1 Tim. 2. 2. both Melancthon and Beza collect that the Magistrate is constituted by God not onely a preserver of the second Table but also and especially of pure Religion and the external Discipline of it and so a punisher also of the offences against it Godliness and honesty makes Kings Guardians of both Tables as well of the first which containeth the worship of God as of the second which is the fountain of publick honesty D. Hampton on Luk. 22. 24 25. Vide Episc. Rosseus de potestate Papae in rebus temporal lib. 2. c. 14. pag. 460. That Magistrate which takes care onely of honesty doth but one and the least part of his duty See 2 Chron. 17. 7 8 9. For the inforcing of this Argument from these two Scriptures these Reasons may be added 1. The sins against the first Table Caeteris paribus are greater then those against the second Table and the Magistrate is more to respect the glory of God then the peace of the Commonwealth Heresies and corruptions in judgement are held by a Reverend Divine to be worse then corruptions in manners his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly unclean There was a special dishonour put on him that had the leprosie in his head there 45. v. compare with Mic. 3. 7. 2. Errours and Heresies are called in Scripture Evil deeds 2 Ioh. v. 10 11. and Hereticks Evil doers Phil. 3. 2. Divines generally hold that such who erre blasphemously are to be put to death such as Arius and Servetus in France One saith the Devil will think he hath made a good bargain if he can get an universal liberty for removal of the Prelacy That which Ierome wrote to Augustine Quod signum majoris gloriae est omnes Haeretici te detestantur may be applied to those of our times who have been Champions for the truth such evil doers will malign them but if they mannage well so good a cause it will bear them out Ierome was famous for confuting the Heresies of his times for writing against Helvidius Iovinian Vigilantius thâ— Luciferians and Pelagians Origen shews great learning in writing against Celsus Basil opposing Eunomius Cyprians writings against Novatus and Hilaries against Constantius deserves praise Austine wrote excellently against Pelagius and Gaudentius the Arians Manichees Quis unquam saith one in Ecclesia paulo eruditior post ortam novam haeresin reticuit Ea demum vera militia Christiana est haereses expugnare THE CONTENTS BOOK I. Of the SCRIPTURES Chap. 1. OF Divinity in general Pag. 1 Chap. 2. Of the Divine Authority of the Scriptures Pag. 5 Chap. 3. Of the Books of Scripture Pag. 28 Chap. 4. Of the New Testament Pag. 40 Chap. 5. Of the Books called Apocrypha Pag. 54 Chap. 6. Of the Authentical Edition of the Scriptures Pag. 58 Chap. 7. Of the Seventy and Vulgar Translation Pag. 75 Chap. 8. Of the Properties of the Scripture Pag. 81 Chap. 9. Of the Interpretation of Scripture Pag. 105 BOOK II. Of GOD. Chap. 1. That there is a God Pag. 121 Chap. 2. What God is Pag. 132 Chap. 3. That God is a Spirit Simple Living Immortal Pag. 136 Chap. 4. That God is Infinite Omnipresent Eternal Pag. 142 Chap. 5. That God is Immutable Pag. 150 Chap. 6. That God is Great in his Nature Works Authority a necessary Essence Independent wholly One. Pag. 152 Chap. 7. Of Gods Understanding that he is Omniscient and of his Will Pag. 160 Chap. 8. Of Gods Affections his Love Hatred Pag. 167 Chap. 9. Of the Affections of Anger and Clemency given to God metaphorically Pag. 170 Chap. 10. Of Gods Virtues particularly of his Goodness Pag. 172 Chap. 11. Of Gods Grace and Mercy Pag. 175 Chap. 12. Of Gods Iustice Truth Faithfulnes Pag. 181 Chap. 13. Of Gods Patience Long-suffering Holiness Kindeness Pag. 186 Chap. 14. Of Gods Power Pag. 191 Chap. 15. Of Gods Glory and Blessedness Pag. 194 Chap. 16. Of the Trinity or Distinction of Persons in the Divine Essence Pag. 204 BOOK III. Of GODS Works Chap. 1. Of Gods Decree and especially of Predestination and the parts thereof Election and Reprobation Pag. 216 Chap. 2. The Execution of Gods Decree Pag. 225 Chap. 3. Of the Creation of the Heavens the Angels the Elements Light Day and Night Pag. 233 Chap. 4. Of some of the Meteors but especially of the Clouds the Rain and the Sea the Rivers Grass Herbs and Trees Pag. 243 Chap. 5. Of the Sun Moon and Stars Pag. 258 Chap. 6. Of the Fishes Fowls Beasts Pag. 261 Chap. 7. Of the Angels good and bad Pag. 268 Chap. 8. Of Man Pag. 288 Chap. 9. Of Gods Providence Pag. 295 BOOK IV. Of the Fall of Man Of Sin Original and Actual Chap. 1. Of the Fall of Man Pag. 303 Chap. 2. What original Corruption is Pag. 308 Chap. 3. Of the propagation of original sinne and conclusions from it Pag. 313 Chap. 4. Of actual sin Pag. 315 Chap. 5. Of the evil of sin Pag. 318 Chap. 6. Of the degrees of sin Pag. 321 Chap. 7. That all sins are mortal Pag. 324 Chap. 8. Of the cause of sin Pag. 326 Chap. 9. Of the communicating with other mens sins Pag. 328 Chap. 10. Of the punishment of sin Pag.
329 Chap. 11. Signs of a Christian in regard of sin and that great corruptions may be found in true Christians Pag. 332 Chap. 12. Two Questions resolved about sin Pag. 335 Chap. 13. Of the Saints care to preserve themselves from sin and especially their own iniquities Pag. 336 Chap. 14. Of the cause of forbearing sinne of abhorring it and of small sins Pag. 338 Chap. 15. Of some particular sins and especially of Ambition Apostacy Backsliding Blasphemy Boasting Bribery Pag. 339 Chap. 16. Of carnal confidence Covetousness Cruelty Cursing Pag. 348 Chap. 17. Of Deceit Distrust Divination Division Drunkennesse Pag. 352 Chap. 18. Of Envy Error Flattery Gluttony Pag. 357 Chap. 19. Of Heresie Hypocrisie Idleness Impenitence Injustice Intemperance Pag. 361 Chap. 20. Of Lying Malice Murmuring Oppression Pag. 366 Chap. 21. Of Perjury Polygamy Pride Pag. 368 Chap. 22. Of Railing Rebellion Revenge Scandall Schism Pag. 372 Chap. 23. Of Sedition Self-love Self-seeking Slander Pag. 377 Chap. 24. Of Tale-bearing Vain-glory Violence Unbelief Unkindness Unsetledness Unthankefulness Usury Pag. 381 Chap. 25. Of Witchcraft Pag. 387 BOOK V. Of Mans Recovery by CHRIST Chap. 1. Of Mans Recovery Pag. 389 Chap. 2. Of Christ. I. His Person Pag. 394 Chap. 3. Of Christs being Man Pag. 396 Chap. 4. Of Christs Offices Pag. 404 Chap. 5. Of Christs double state of Humiliation and Exaltation Pag. 424 Chap. 6. Of Christs Exaltation Pag. 438 BOOK VI. Of the Church the Spouse of Christ and Antichrist the great enemy of Christ. Chap. 1. Of the Church of Christ. Pag. 447 Chap. 2. Of Pastors Pag. 454 Chap. 3. Of Ecclesiastical Iurisdiction and Government Pag. 466 BOOK VII Of our Union and Communion with Christ. Chap. 1. Of our Union with Christ. Pag. 485 Chap. 2. Of Effectual Vocation Pag. 489 Chap. 3. Of Conversion and Free-will Pag. 491 Chap. 4. Of Saving Faith Pag. 499 Chap. 5. Of the Communion and Fellowship Beâ—ievers have with Christ and their Benefits by him specially of Adoption Pag. 510 Chap. 6. Of Iustification Pag. 512 Chap. 7. Of the parts and terms of Iustification Remission of sins and Imputation of Christs Righteousness Pag. 519 Chap. 8. Of the Imputation of Christs Righteousness Pag. 522 Chap. 9. Whether one may be certain of his Iustification Pag. 524 Chap. 10. Whether Faith alone doth justify Pag. 528 Chap. 11. Of Sanctification Pag. 530 Chap. 12. The parts of Sanctification are two Mortification and Vivification I. Mortification Pag. 535 Chap. 13. II. Of Vivification Pag. 537 Chap. 14. The Sanctification of the Whole Soul and Body Pag. 540 Chap. 15. Of the Sanctification of the Will Pag. 542 Chap. 16. Of the Sanctification of the Conscience Pag. 544 Chap. 17. Sanctification of the Memory Pag. 546 Chap. 18. Sanctification of the Affections Pag. ib. Chap. 19. Of the particular Affections Pag. 549 Chap. 20. I. Of the Simple Affections Pag. 551 Chap. 21. II. Of Love and Hatred Pag. 555 Chap. 22. II. Desire and Flight Pag. 558 Chap. 23. Ioy and Sorrow Pag. 561 Chap. 24. Of Sorrow Pag. 565 Chap. 24. Of Hope and Fear I. Of Hope Pag. 568 Chap. 25. II. Of Fear and some mixed affections Pag. 571 Chap. 27. Of the sensitive Appetite Pag. 579 Chap. 28. Of the Sanctification of mans body and all the external Actions Pag. 580 Some special Graces deciphered Pag. 584 BOOK VIII Of Ordinances or Religious Duties Chap. 1. Something general of the Ordinances Pag. 605 Chap. 2. Of ordinary religious Duties first Of Hearing the Word Pag. 607 Chap. 3. Of Singing Psalms Pag. 609 Chap. 4. Of Prayer Pag. 611 Chap. 5. The sorts and kindes of Prayer Pag. 625 Chap. 6. Of the Lords Prayer Pag. 637 Chap. 7. Of the Sacraments Pag. 655 Chap. 8. Of Baptism Pag. 662 Chap. 9. Of the Lords Supper Pag. 678 Chap. 10. Of the Masse Pag. 700 Chap. 11. Of extraordinary religious Duties Fasting Feasting and Vows I. Of Fasting Pag. 735 Chap. 12. II. Holy Feasting or religious Thanksgiving Pag. 739 Chap. 13. Of a Religious Vow Pag. 740 BOOK IX Of the Moral Law Chap. 1. Some things general of the Commandments Pag. 749 And the ten Commandments in so many Chapters following BOOK X. Of Glorification Chap. 1. Of the General Resurrection Pag. 857 Chap. 2. Of the Last Iudgement Pag. 859 Chap. 3. Of Hell or Damnation Pag. 864 Chap. 4. Of Everlasting Life Pag. 868 THE FIRST BOOK OF THE Scriptures CHAP. I. Of Divinity in General IN the Preface or Introduction to Divinity six things are to be considered 1. That there is Divinity 2. What Divinity is 3. How it is to be taught 4. How it may be learnt 5. Its opposites 6. The Excellency of Divine Knowledge I. That there is Divinity That is a Revelation of Gods will made to men is proved by these Arguments 1. From the natural light of Conscience in which we being unwilling many footsteps of heavenly Knowledge and the divine Will are imprinted 2. From the supernatural light of Grace for we know that all Divine Truths are fully revealed in Scripture 3. From the nature of God himself who being the chiefest good and therefore most Diffusive of himself must needs communicate the Knowledge of himself to reasonable creatures for their Salvation Psal. 119. 68. 4. From the end of Creation for God hath therefore made reasonable creatures that he might be acknowledged and celebrated by them both in this life and that which is to come 5. From common Experience for it was alwayes acknowledged among all Nations that there was some Revelation of Gods will which as their Divinity was esteemed holy and venerable whence arose their Oracles and Sacrifices II. What Divinity is The Ambiguity of the Word is to be distinguished Theology or Divinity is two-fold either first Archetypal or Divinity in God of God himself by which God by one individual and immutable act knows himself in himself and all other things out of himself by himself Or second Ectypal and communicated expressed in us by Divine Revelation after the Patern and Idea which is in God and this is called Theologia de Deo Divinity concerning God which is after to be defined It is a Question with the Schoolmen Whether Divinity be Theoretical or Practical Utraque sententia suos habet autores But it seems saith Wendeline rather to be practical 1. Because the Scripture which is the fountain of true Divinity exhorts rather to practice then speculation 1 Tim. 1. 5. 1 Cor. 8. 3. 13. 2. Iam. 1. 22 25. Revel 23. 24. hence Iohn so often exhorts to love in his first Epistle 2. Because the end of Divinity to which we are directed by practical precepts is the glorifying of God and the eternal salvation of our souls and bodies or blessed life which are principally practical Wendeline means I conceive that the blessed life in Heaven is spent practically which yet seems to be otherwise Peter du Moulin in his Oration in the praise of Divinity thus
Infinite in him He alone is good Matth. 19. 17. and onely wise Rom. 16. 27. and King of Kings 1 Tim. 6. 15. They are affirmed of him both in the concrete and abstract He is not only wise and good but wisdom and goodness it self Life and Justice it self Fifthly They are all actually and operatively in God He doth know live and will his holiness makes us holy Every Attribute in God as it is an excellency in him so it is a principle to conveigh this to us Gods wisdome is the fountain of wisdome to us We are to seek Eternal Life from his Eternity Rom. 6. 23. 6. All these are in God objectively and finally our holiness looks upon his holiness as the face in the Looking glasse on the man whose representation it is and our holiness ends in his The Attributes of God are Everlasting Constant and Unchangeable for ever in him at one time as well as another The Qualification of every service we perform ought to be taken from the Attribute of God which we would honour He is a great King Mal. 1. 14. therefore great service is due to him The Attributes of God are the objects of our Faith the grounds of our Prayer and the matter of our Thankfulness If one cannot pitch upon a particular promise in prayer yet he may bottome his Faith upon an Attribute 2 Chron. 20. 6. Iohn 17. 17. This may minister comfort to Gods people Gods Attributes are not mutable accidents but his very Essence his Love and Mercy are like himself Infinite Immutable and Eternal In the midst of all Creature comforts let thy heart rise up to this But these are not my portion 2. If God at any time take away the comforts from thee say Satis solatii in uno Deo his aim is when he takes away creature-comforts that you should enjoy all more immediately in himself Matth. 6. 21 22. This shews that the Saints self-sufficiency lies in Gods All-sufficiency Gen. 17. 1. Prov. 14. 14. exercise Faith therefore upon every Attribute that thereby thou maist have the use and improvement of it Ephes. 6. 10. and give unto God the praise of every Attribute Psal. 21. 13. 2. We should imitate God and strive to be immutably good and holy as he is Levit. 11. 44. Mat. 5. 48. These Attributes are diversly divided They are affirmative and Negative as Good Just Invisible Immortal Incorporeal Proper and Figurative as God is Good Wise Members and humane affections are also attributed to him Absolute and Relative without any Relation to the creatures as when God is said to be Immense Eternal he is likewise said to be a Creator King Judge Some describe God as he is in himself he is an Essence Spiritual Invisible most Simple Infinite Immutable and Immortal Some as he is to us he is Omnipotent most Good Just Wise and True Some declare Gods own Sufficiency so he is said to be Almighty Infinite Perfect Unchangeable Eternal others his Efficiency as the working of his Power Justice and Goodness over the Creatures so he is said to be Patient Just Mercifull Some are Incommunicable and agree to God alone as when he is said to be Eternal Infinite Others are Communicable in a soâ—t with the creatures as when he is said to be Wise Good The communicable Attributes of which there are some resemblances to be found in the creature are not so in us as in God because in him they are Essential The incommunicable Attributes are communicable to us in their use and benefit though not in their Nature they are ours per modum operationis the others per modum imaginis his Omnipotency acts for us 1 Pet. 2. 9. These Properties in God differ from those Properties which are given to men and Angels In God they are Infinite Unchangeable and Perfect even the Divine Essence it self and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meer qualities divers they receiving them by participation only not being such of themselves by nature God doth some great work when he would manifest an Attribute when he would manifest his Power he created the World when he would manifest his Holinesse he gave the Law when he would declare his Love he sent his Sonne when he would shew his Goodness and Mercy he made Heaven when he would discover his Justice and hatred of sinne he made hell Psal. 63. 2. and 106. 8. Arminians and Socinians indeavour to corrupt the Doctrine of God in his Essence Subsistence and Decrees Under the first Covenant three Attributes were not discovered 1. Gods pardoning Mercy that was not manifested till the fall 2. His Philanthropy or love to man Hebr. 2. 16. 3. The Patience and Long-suffering of God he cast the Angels into hell immediately after their sinne All the Attributes are discovered in the second Covenant in a higher way his Wisdom was manifested in making the world and in giving a Law but a greater Wisdom in the Gospel Ephes. 3. 10. the Truth and Power of God were more discovered under the second Covenant It is hard to observe an accurate method in the enumeration of the Attributes Zanchy D. Preston and M. Stock have handled some few of them none that I know hath written fully of them all CHAP. III. That GOD is a Spirit Simple Living Immortall GOd in respect of his Nature is a Spirit that is a Substance or â—ssence altogether Incorporeal This the Scripture expresly witnesseth Iohn 4 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soul of man or an Angel Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of Excellency and Singularity above the rest Angels are Spirits and the souls of men are spirits but God is a Spirit by a kinde of Excellency or Singularity above all spirits the God of Spirits Numb 16. 22. the Father of Spirits Heb. 12. 9. the Author of Spirits and indeed the Spirit of spirits The word Spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Ruach is used chiefly of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the God-head absolutely as Iohn 4. 24. or more restrictively the Divine Nature of Christ Heb. 9. 14. 1 Pet. 3. 18. Secondly Personally for the third Person in the Trinity commonly called the holy Spirit or Ghost 1 Cor. 2. 11. If the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods Spirit prophetical 1 Sam. 10. 6 10. miraculous or the sanctifying graces Ephes. 5. 18. Angels and mens souls are created spirits but God is an infinite Spirit the word is not applied to God in the same sense Nihil de Deo creaturis
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
Israel 2. Let us take heed of sinning and so provoking God to anger and let us be angry with all sin as he is He is angry sometimes at the best people Israel his peculiar treasure Iudges 2. Num. 11. 2. At the best of his people with Moses Aaron and Miriam Mic. 6. 4. Exod. 4. 14. 3. At the best of their performances their prayers Psal. 80. 4. Gods Meekness or Clemency is a property in him whereby he doth so moderate his anger that it doth not exceed yea it doth not match the hainousnesse of the offence or it is a property whereby the Lord in judgement remembreth mercy not laying such grievous punishments or of so long continuance upon his creatures as their sins deserve no not when he doth correct them 2 Sam. 7. 14. Ier. 3. 5. Ioel 2. 13. Iohn 3. 9 10. Queen Elizabeth said next the Scripture she knew no Book did her so much good as Seneca de Clementia Her clemency was such that her brother King Edward was wont commonly to call her His sweet sister Temperance Magistrates and Ministers and all Christians should labor for this grace they should be slow to anger and moderate wrath Magistrates should rule and Ministers instruct in meeknesse No vertue is so generally commended 1 Tim. 6. 11. Titus 3. 2. Iames 3. 17 18. Humblenesse of minde and meeknesse of spirit are often in Scripture set down together Ephes. 4. 2. Coloss. 3. 2. God takes to himself also grief and joy Gods grief is his aptnesse to be displeased with a thing as a man is with that which grieves him Joy is the excellency of his nature by which he is well pleased with other things So God attributes to himself desire and detestation hope and fear Desire is that wherby he useth fit means to effect any thing Detestation is that whereby he useth fit and due means to prevent any thing God is said to expect or hope for that which he hath used due means to effect and therefore requireth that it should be To fear what he hath used due means to prevent and so will order the means that it may not be CHAP. X. Of Gods Vertues Particularly of his Goodnesse SO much concerning the affections attributed to God his vertues follow which as they have their seat in man in the will and affections so it is not inconvenient for methods sake to refer them to the same in God Gods vertues are his essence considered as it always worketh orderly fitly and agreeably to perfect reason They are not things differing from his essence as in us but we must conceive of them according to our capacity and handle them distinctly By vertues we understand first in general the idea of vertue or the chiefest moral perfection by which God is in himself absolutely the best and in respect of which all the vertues of angels and men are onely slender shadows and representations For God is Summum bonum the chiefest good and most perfect goodnesse both metaphysically and morally so that his nature and will is the first rule of goodnesse and rectitude with which as far as things agree so far they are and are called good 2. He is the cause of all goodnesse in the creatures which have so much goodnesse as God works and keeps in them Gods Goodnesse is an essential property whereby he is infinitely and of himself good and the author and cause of all goodnesse in the creature Gods goodnesse is considered as he is good in himself yea goodnesse it self Exod. 34. 6. Psal. 119. 68. or as he is good to his creatures which is his bounty which being referred to his creatures either as having goodnesse communicated to them is his love or as being in misery is his mercy or as having deserved no good thing at the hands of God but rather the contrary is his Grace Goodnesse is the perfection of things for which they are desirable good and appetible are convertible What is good is to be desired God is to be desired of all he is the chiefest good The properties of which are these 1. It is propter se amabile to be desired for it self so onely God 2. It is able to satisfie the soul and that satisfaction which it gives is perpetual In God there is both satiety and stability satisfaction of the appetite and continuance of that satisfaction 2. God is causally good worketh all goodnesse in the creature and doth good to them Psal. 33. 5. 3. Eminently and absolutely good the onely good There is a goodnesse in the creature its nature is good but goodnesse is not its nature so there is none good but God viz. Essentially originally Our Saviour Matth. 19. 17. reproved one for calling him good not that he is not so essentially but because he thinking him to be no more then a Prophet did yet call him so God is onely good essentially independently comparatively to God the creature is not good as a drop is no water compared to the Ocean The Scripture proveth Gods goodnesse 1. Affirmatively when it affirmeth that God is good and commends his goodnesse 2. Negatively when it denieth that there is any evil in him Psal. 92. 16. Deut. 32. 4. 3. Symbolically when it celebrateth the riches of his goodnesse Rom. 2. 4. 4. Effectively when it affirms that all the works of God are good Gen. 1. 31. It was said of every thing particularly when it was made The Lord saw that it was good and in the conclusion of the whole creation God saw all his works that they were good yea very good that is commodious for the comfort of man and all other creatures He made all things good therefore he is good himself This may be proved by the goodnesse which still remains in the creatures each creature hath yet remaining in him a power and fitnesse to do much good and bring much comfort to man as daily experience proves therefore he that notwithstanding the rebellion of man hath continued yet much good in the world is surely good the beasts do good to their yong man to his children this power they received from God 5. God is to be loved honored praised and served by man therefore he is good or else he were not worthy this respect from the creature The goodnesse of God is either considered ad intra and absolutely or else ad extra and respectively For the first God in himself is good This appears 1. In reckoning up all the kindes of good things that are for there is 1. Bonum utile the profitable good now how happy must they needs be who have him which can command all things if thou hast him thou hast all things else in him 2. There is bonum jucundum taste and see how sweet he is At thy right hand are pleasures for evermore 3. Bonum honestum he is the holy God the Author of all holinesse and the exemplar of it 2. This goodnesse
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
then shine as the Sun and be like the glorious body of Christ. The soul shall be totally freed from all spiritual evils all reliques of sin and all possibility of sin the corruption of the understanding will affections conscience shall be quite taken away 2. From all apprehensions of wrath and eternal death 2. It shall perfectly enjoy all spiritual good 1. The Image of God shall be absolutely perfect in every one of the glorified Saints every faculty of the Soul shall have all grace that faculty is capable of and that in the highest degree The minde shall have all intellectual vertues the will and affections all moral vertues and that in the highest degree they are capable of 1 Cor. 13. 10. The understanding uno intuitu shall know omne sâ—ibile the will shall be fully satisfied with God the conscience filled with peace the affections of love and joy shal have their full content the memory shall represent to you perpetually all the good that ever God did for you God is most Blessed 1 Cor. 11. 31. Rom. 9. 4. 1 Tim. 1. 11. 6. 15. 2 Cor. 11. 31. yea blessednesse it self he is blessed in himself and to be blessed by us Gods blessednesse is that by which God is in himself and of himself All-sufficient Or thus Gods happinesse is that Attribute whereby God hath all fulnesse of delight and contentment in himself and needeth nothing out of himself to make him happy The Hebrews call blessed Ashrei in the abstract and in the plural number Blessednesses Psal. 1. 1. 32. 1. Because no man saith Zanchy can be called and be blessed for one or another good unlesse he abound with all goods Blessednesse is a state of life wherein there is a heap of all good things The Greeks called blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is not subject to death miseries By the Etymologies and significations of these two words it appears saith Zanchy that there are two parts of blessednesse one to be free from all miseries another to abound with all goods and so to abound with them that thou desirest nothing more A third particle saith he is to be added per se sua natura and a fourth condition that he well know his own blessednesse So that he is truly blessed saith Zanchy which of himself and from his own nature is alwayes free from all evils and abounds with all goods perfectly knowing his own felicity and desiring nothing out of himself but being fully content with himself which description agreeth only to God God is blessed essentially primarily originally of himself such and not by the help of any other thing Reasons 1. He that is the fountain of all blessednesse to others how can he be but infinitely blessed himself He makes all those things happy to whom he vouchsafeth in any sort to communicate himself Wherefore as that which maketh hot and light that is more hot and light then that which is made so so must he exceed all other things in blessednesse which makes all those persons blessed which have any part of blisse 2. Either he hath blessednesse or there should be none for if it be not found in the first and best essence and cause of all other essences it cannot be found in any other thing All men and things affect it therefore such a natural and universal inclination cannot be wholly in vain as it should be if there were no blessednesse to satisfie it The happinesse of every thing stands in the perfect enjoying of it self when it hath all which it inclineth to have and inclineth to have all and only that which it hath then it is fully satisfied and contented and full contentment is felicity Goodnesse filleth the reasonable appetite of mans soul therefore must he needs be happy whose will is filled with good for then he enjoyes himself then is his being truly comfortable to him and such as he cannot be weary of Nothing is happy in enjoying it self and of it self but God alone all other things do enjoy themselves by help and benefit of some other thing besides themselvs And if they enjoy themselves by help favour and communication of a perfect lasting constant eternal and full goodnesse then have they a real solid and substantial happinesse but if by a vain short momentany partial defective goodnesse then have they but a shew and resemblance of happinesse a poor weak feeble imperfect nominal happinesse The happinesse of a man consists in enjoying himself by vertue of the possession of the greatest good whereof he is capable or which is all one by enjoying the greatest good for enjoying it he enjoys himself in and by it and enjoying himself by it he doth enjoy it these are inseparably conjoyned So when a man is possessed of such a thing as doth remove from him all that may be discontentful and hurtful to him and can fill him full of content then is he happy and that is when he hath possession of God as fully as his nature is capable of possessing him Accordingly we must conceive Gods happinesse to be in the enjoyment of himself he doth perfectly enjoy his being his life his faculties his Attributes his vertues I say himself in himself and of himself doth perfectly enjoy himself and this is his perfect happinesse He liveth a most perfect life abounds with all perfect vertues sets them a work himself in all fulnesse of perfection and in all this enjoys himself with unconceivable satisfaction Blessednesse or felicity is the perfect action or exercise of perfect vertue in a perfect life The Lord hath a most perfect life and perfect faculties and also most perfect vertues and doth constantly exercise those perfect vertues and faculties He is blessed because he is strong and enjoyes his strength wise and enjoyes his wisdom just and enjoys his justice eternal and enjoys his eternity Infinite Perfect and that without any dependence reference or beholdingnesse to any other God is Happy First Formally in himself which implies 1. That there is no evil of sinne or misery in him neither is he lesse happy because men offend him 2. That he abounds with all positive good he hath infinitely himself and after a transcendent manner the good of all creatures this is implied in that name when he is called a God All-sufficient he made not the Angels or the world because he needed them 3. That he is immutably happy because he is essentially so Happiness is a stable or setled condition therefore Saints and Angels also are happy but dependently they have it from God Gods happinesse is more then the happinesse of any creature The creatures are happy by the aggregation of many good things together they are happy in their knowledge in their love joy and these are divers things but now God is happy by one act which is the same with his Essence A man here on earth is happy but it is not in Act alwaies it
before another and ought not to do so now that God chooseth some it is of his meer grace for all deserve eternal damnation Vide Dav. Dissert Praedest p. 132 133. Obj. Predestination or Election is grounded on Gods foreknowledge Rom. 8. 28 29 1 Pet. 1. 2. Ergo say the Papists God out of the foresight of mans good works did elect him And the Arminians say that God elected them out of the foresight of mens faith and perseverance so Election and Predestination shall be grounded on the will of man Answ. The foreknowledge of God is 1. Permissive so he foresaw all mens sinnes the fall of Angels Adam 2. Operative so he foreknows all the good that is in men by working it God foresees to give men faith and then they shall beleeve perseverance and then they shall hold out There can be no difference till elective love make it When God hath decreed to give grace he foreknows that man which beleeves 2. Predestination is not onely an eternall act of Gods will but of his understanding Ephes. 1. 5. Act. 2. 23. 3. There is a twofold foreknowledge of God 1. Generall whereby he foreknew all things that ever were 2. Special a foreknowledge joyned with love and approbation as 1 Pet. 1. 21. Mat. 7. â—8 Arguments against the Papists and Lutherans That which is the effect and fruit of Election that cannot be a cause or condition for then a thing should be a cause to it self But these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseen holy Acts 13. 48. A man is not ordained to eternal life because he beleeveth but he beleeveth because he is ordained to eternal life Acts 2. 27. and 13. 48. Rom. 8. 30. Secondly then we should choose God and not he us contrary to that Ioh. 15. 19. Thirdly Infants are elected who cannot beleeve or do good works This argument saith Rivet Disputat 4. de causa electionis although it be puerile by reason of the Subject yet it is virile if we respect its weight for the Adversaries cannot avoid it without running into many absurdities by denying that Infants are saved against that of Matthew 18 and by affirming that some are saved which are not elected against Rom. 11. Fourthly If man were the cause of his own election he had cause to glory in himself election should not be of grace See Master Bailyes Antidote against Arminians p. 26. to 46. All the sonnes of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. Iohn 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thess. 1. 10. 2. 13. Chosen out of the world John 15. 19. therefore he chose not all in the world but some 2. Saving faith is a true effect of Gods election peculiar to the elect and common to all the Elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16 Rom. 11. 5 7. Few saved Luke 13. 23. The Elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handful Mat. 7. 13 14. 22. 14. Luke 12. 3â— Though some of the places of Scripture may be expounded of the small number of Beleevers in the daies of our Saviour yet some are more generally spoken shewing plainly that onely few do finde the way to life At this day if the world were divided into thirty parts nineteen of them do live in Infidelity without the knowledge of the true God The Mahometans possesse other six parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomatical not personal they acknowledge that there is a choise of this or that particular means to bring men to salvation God say they hath revealed but two waies to bring men to life either by obedience to the Law or by faith in Christ. But they deny that there is an election of this or that particular man God hath set down with himself from all eternity not onely how many but who shall lay hold on Christ to salvation and who not â— Pet. 1. 10. speaks of an election personal Rom. 9. 11 12. of both elections axiomatical and personal See Iohn 10. 3 2 Tim. 2. 19. Some hold that Gods election is so uncertain and changeable as that the elect may become reprobates and the reprobate elect There is say they a constant and frequent intercourse of members between Christ and Satan to day a member of Christ to morrow a member of Satan Rom. 8. 28. All things work together for their good then nothing shall work for their greatest hurt that is their damnation And ver 30. he saith Those whom he predestinated he hath called justified glorified not others but those whom he hath predestinated these he called and justified Gods election is most firm certain and unchangeable Iohn 6. 37. 10. 28. Matth. 24. 24. By the Arminian Doctrine there can be no certainty of election for they hold that absolute election onely follows final perseverance in faith and that faith may be totally lost and faile finally So much concerning Election In the Scriptures reprobate and to reprobate are referred rather to the present conditions of wicked men then Gods eternal ordination concerning them But the decree of reprobation is exprest in such tearms as these God is said not to have given them to Christ not to shew mercy on some not to have written the names of some in the Book of Life Reprobation is the purpose of God to leave the rest of men to themselves that he may glorifie his justice in their eternal destruction Est decretum aliquod quo destinavit alicui Deus damnationem Twiss The Schoolmen and others distinguish between a negative and positive or affirmative act of Reprobation The negative act is called preterition non-election or a will of not giving life The positive or affirmative act is called pre-damnation or a will of damning the reprobate person So there are two parts of election viz the decree of giving grace by which men are freed from sin by faith and repentance 2. of rewarding their faith and repentance with eternal life The word Reprobation is taken three waies saith B. Davenant out of Iunius 1. For preterition and damnation joyntly 2. For the alone decree of damnation so to be reprobated is to be appointed to eternal torments 3. As it is opposed contradictorily to election so it is taken for preterition onely or non-election Daven Dissertat de Praedestinat c.
Religio Medici 3. Ordination and Appointment whereby he assigned unto all creatures their use Ier. 52. 15. He made nothing in vain 4. A Sanction of a Law and Decree which the creatures must alwayes observe called a Covenant with day and night Hitherto of the efficient cause and the matter there followeth the form of Creation which may be considered either in respect of God or in respect of the things created 1. The manner of Creation in respect of God is this He did not create the world by a necessity of nature but according to the Eternal and Immutable yet most free decree of his will 2. By his word and beck alone without any change weariness or toil he made and established all things The form of Creation in respect of the things created is two-fold 1. Internal viz. the very force and power of nature imprinted by God both in all things in a common manner and respect and in the several kinds according to the particular essence and condition of every thing by which they are made powerful to proper or common operations 2. The external form is two-fold partly a suddain and momentary production of all things partly a most beautiful disposing and excellent order of all things produced both in themselves and among one another Gen. 1. 3. There is order 1. In making them In simple things as the Elements God began with those that are most perfect the light or fire the purest creature Psal. 104. 2. and then went on to the lesse perfect in mixt bodies he began with things more imperfect First made things that have being and no life then plants after beasts and men 2. In disposing all things in their proper places for the beauty and service of the whole the beasts in the earth the fishes more in number and greater in bulk in the Sea The world hath its name in Greek from beauty God could have created them all at once but he made them in the space of six dayes that he might shew 1. His power in producing whatsoever effects he would without their general causes while he enlightened the world made the earth fruitful and brought plants out of it before the Sun and Moon were created 2. His goodnesse and liberality while he provides for his creatures not yet made and brings the living creatures into the earth filled with plants and nourishment men into a world abundantly furnished with all things for necessity and delight 3. That we might thereby more easily conceive that the world was not made confusedly or by chance but orderly and by counsel and might not perfunctorily but diligently consider the works of Creation How should we deliberate in our actions which are subject to imperfection since it pleased God not out of need to take leisure So much for the form of Creation there remains in the last place the End which is two-fold 1. The last and chiefest the glory of God the Creator in manifesting his Goodnes Power and Wisdom which excellencies of God shining forth in the existence order and wonderful workmanship of all creatures and in the wise Government and administration of them God would have acknowledged and praised by reasonable creatures Psal. 19. 1. 10. 24. Prov. 16. 5. Isa. 40. 26. Rom. 1. 20 36. 2. The next End for the work it self that all things should serve man and be useful to him especially to further the salvation of the Elect Gen. 1. 20. Psal. 8. 4 5 6. 1 Cor. 3. 21 22. It serves to confute sundry errors 1. The Arians which said the world was made by Christ as the instrument and secondary cause that place Rom. 11. 36. doth not prove an inequality of persons 2. The Manichees which held two beginnings contrary to themselves God the author of good things and the Devil the author of evil this is blasphemy against God and is contrary to what Moses saith Gen. 1. 31. 3. Aristotle that held the world was eternal as Ludov. Viv. de veritate Fidei Christ. l. 1. c. 10. saith though some say he did not Democritus who held that the world was made by a casual concourse of Atomes and that there were infinite worlds when the Scripture speaketh but of one God sent his Sonne into the world not worlds See the Discovery of the World in the Moon Proposit. 2. Mr Rosse opposeth those Atomes Refutat of Dr Browns Vulgar Errors c. 17. Ubi sunt aut unde ista corpuscula cur illa nemo praeter unum Leucippum somniavit à quo Democritus eruditus haereditatem stultitiae reliquit Epicuro Lactant. Divin Instit. l. 3. de falsa sapientia p. 190. Vide plura ibid. 191. Galen who having read the fifth Chapter of Genesis said That Moses said much but proved little 2. It condemns 1. Those which set their affections on the creature If there be beauty in that what is in the Creator 2. Those that abuse the creatures by cruelty or pretended Lordship 3. Those which mock at the parts of any man if born lame or deformed this is to despise the Workman to murmur at the Potter 3. It shews that God hath first chief absolute and perpetual Soveraignty over all his creatures so that he can use command and do with them as in equity seems good to his henvenly wisdom 4. When we'behold the Heavens the Earth Air and Sea how they are filled what use and commodities they have we should contemplate God in these things we see with our eyes 2. We should learn what a one God is 1. Eternal He that made Heaven and Earth is ancienter then both 2. Almighty Great works cannot be brought to passe without great strength he must needs be infinite in power which made Heaven and Earth and hangs the Earth as a Ball without any pillar to support it 3. Most Wise strength separated from wisdom is little worth God knows all things the nature of the Heavens Earth Water perfectly because he put such a Nature into them Tell your selves that God is a wise understanding Essence can order all to the best 4. Exceeding Good He hath infused goodness into the Heavens Waters Earth they are helpful and serviceable to man how much more goodness is there in God! He is good and doth good Psal. 119. 5. See his Love in making man best of the creatures here below we should honour God in our mindes account him the chiefest and onely good and his favour the chiefest felicity bring our wils to long after him to desire him above all other things chusing him as our happinesse loving him and desiring to enjoy him fully Learn to fear him above all not daring to offend him Acts 4. 24. and obey and please him what more agreeable to reason then that the Maker of all should be Ruler of all We are more his then a childe his Parents a servant his Masters We should also acknowledge that he made us Psal. 100.
and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
return their wrongs upon them 3. Pride possesseth all men naturally this stirreth men up to revenge 4. Every mans heart aboundeth with self-love and love cannot endure to see evil done to the person loved 5. We are all void of charity and love to our brethren hence there is an aptnesse to be provoked and do them hurt if we seem to have any cause 6. It gives a kinde of pleasure and satisfaction to hatred or envy of which it is a kinde of exercise as scratching doth to him that hath the itch Revenge is a requiting of evil for evil a doing hurt again to them from whom one hath received hurt and measuring ill measure for ill measure A dog in the Law was an unclean beast because he was revengefull 1. Revenge transgresseth the plain light of nature which bids us do as we would be done to and every man would be forgiven and not have revenge taken upon him 2. It is a manifest enemy to peace and concord which we should seek and follow after 3. Injurious to God a preventing of him as if he were not carefull enough to execute justice The best and wisest Heathen writer of morall vertues hath delivered it as a generall principle that a man must not hurt any other but with this caution and limitation unlesse he be first provoked by some injury Phocion when he had done great service for Athens yet they ungratefully putting him to death he charged his son at his death that he should never remember the Athenian injuries The King of France after would not revenge the wrongs done to him before when Duke of Orleance Signs of Revenge 1. A pittilesse disposition by which one is rather glad then sorry for anothers evill 2. Excesse in punishing Some directions or means for the crucifying of this unruly affection 1. You must subdue pride and labour to make your selves base and vile in your own eyes being worthy of all the wrongs and indignities that can be offered to us in regard of our own sinfulnesse 2. You must observe God in wrongs as David The Lord hath sent him to curse 3. You must often consider of the goodnesse of God in forgiving your sins many and hainous Eph. 4. 12. and 5. 2. 4. You must often ponder of the necessity of this duty which appears by three things 1. The clear and expresse commandements given about it Matt. 5. 39. resisting evil that is by doing the like evil to him which he doth to thee but prepare thy self to bear that and another rather then by doing the like to repell the former whereby he meeteth with the cavils which flesh doth enforce to justifie revenge or else I shall be perpetually obnoxious to wrongs be it so saith our Saviour thou must rather bear it then resist Rom. 12. 17. and 19. 1 Thes. 5. 15. no man may render to any evil for evil that is evil word for evil word evil deed for evil deed taunt for taunt blow for blow 2. The great danger if it be not mortified our sins shall never be pardoned we pray in the Lords Prayer Forgive as we forgive he therefore which forgiveth not can never have any true assurance of being forgiven Mat. 6. 14 15. â—o as manifest a promise and threat as any the Scripture containeth or can be made Now to forgive a wrong and requite it with some evil done to the wrong-doer are as quite contrary as any thing in the world so that he which will do the one doth not the other as he which sues and imprisons a man for debt doth not forgive his debt so he that recompenseth a man evil for his evil doth not forgive his evil 3. The worthy examples which we have of good men that have gone before us in mortifying it as Christ and other Saints To these meditations adde fervent praiers to God that he would vouchsafe to season our hearts with humility meeknesse forbearance that he would strengthen us to passe by wrongs injuries indignities that he would give us his Spirit to crucifie this as well as the other lusts of the flesh Scandall A Scandall or offence is that which is or may be in it self an occasion of falling to another Any thing whereby we so offend another as that he is hindred from good drawn into or confirmed in evil is a scandall One saith it is an indiscreet or uncharitable abuse of my Christian liberty There is Scandalum 1 datum 2 acceptum a scandal given when a man doth that which is in it self unlawfull or else if it be lawfull he doth it in an undue manner Rom. 14. 20 21. First Scandals given 1. When men by corrupt doctrine endeavour to justifie wicked practises Rom. 16. 17. 2. By sinfull practises Prov 29. 6. and 22. 15. 3. By giving just ground of offence in appearance of evill 1 Thessal 5. 22. 2 Câ—â— 8. 19 20. 4. In the abuse of lawfull liberty go to the utmost bounds of it Rom. 14. per tot Secondly A Scandall or offence taken when men take offence at that which is good where there is neither evil nor any appearance of it Ioh. 6. 61. 1 Pet. 2. 7. men take offence at true doctrine and good actions the Disciples at Christs doctrine of the resurrection 2. When their sins are reproved Lev. 19. 16 17. Schisme Schism in the Church is much like sedition in the State As the name of Heresie though it be common to any opinion whereof one makes choice whether it be true or false in which sense Constantine the great called the true faith Catholicam sanctissimam haeresin yet in the ordinary use it is now applied only to the choice of such opinions as are repugnant to the faith so the name of Schism though it import any scissure or renting of one from another yet now by the vulgar use of Divines it is appropriated only to such a rent or division as is made for an unjust cause and from those to whom he or they who are separated ought to unite themselves and hold communion with them Tota ratio Schismatis the very essence of a Schisme consists in the separating from the Church I say from the true and orthodoxall Church It is a renting or dissolving of that unity which ought to be amongst Christians See M Marshall's Sermon on Rom. 12. 4 5. It was a memorable speech of Calvin who said he would willingly travell all over the Seas and Countries in the world to put an end to the differences that were in the Reformed Churches Cameron well distinguisheth of a double Schisme 1. Negative which is a bare secession or subduction and is unlawfull Non separatio sed causa facit Schismaticum Cassand 2. Positive when there is a certain consociation which useth Ecclesiasticall Laws the Word of God and administration of the Sacraments separatim which he calleth setting up an Altar against an Altar this is called Schism Antonomastic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
ought to govern themselves in the course of their lives unlesse they will be bruitish appetite ruleth beasts reason ought to guide man and a setled habit agreeable to right reason Now the main and fundamental vertues are religion justice charity and prudence against all which sedition doth evidently oppose it self Religion tieth our souls to God and commandeth us to give him his due God is not duly feared and honoured if his Ordinance of Magistracy be despised 2. Justice bindeth us to men and requireth to give every man his due which we do not if we deny subjection to the Magistrate by whose power all men else should be helped to the attaining of their right 3. Charity bids us do good to our neighbours as to our selves and how will he do good to other neighbours who will not perform his duty to his Governours who are appointed for the common good 4. Discretion and prudence advise to take that course which is most requisite for our own and the common happinesse seeing no member can be long safe if the whole be not kept in safety It is quite contrary to the common welfare and consequently to a mans own at length that the body be rent asunder with sedition Fourthly It is a great sinne since it proceedeth from bad causes and produceth ill effâ—cts Ambition envy and discontent at the present estate and foolish hopes to have all remedied by a change are the mothers of sedition 2. The effects of sedition are lamentable where envying and strife iâ— there is sedition and every evil work James Envying and strife likely bring sedition and sedition cometh accompanied with every evil work viz. with civill war which puts the sword into the hand of the multitude and makes them bold to kill spoil buâ—n all which lies in their way without difference or respect of persons religion and justice are exiled and fury and passion do what they please The reason why men are so prone to this sin is because they are naturally full of those vices which are apt to breed it viz. ambition envy discontent fond hopes Self-love It is a vehement and inordinate inclination to ones own content in things carnall earthly and sensuall 2 Tim 3 2. See 2 Cor. 12 7. There is 1. a naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self love by which every one from the instinct of nature loves himself his own body soul life Eph. 5. 29. the Scripture doth not condemn this 2. A divine self-love by which every one that is born again by the holy Ghost from the instinct of the Spirit loves himself as is fitâ—ing to the glory of God and good of the Church these two kindes of self-self-love were in Christ. 3. A devilish self-love whereby one by the instinct of corrupt nature and inflamed by Satan so loves himself that he loves no other truly and seeks only his own things Effects of it 1. To praise our selves Prov 27. 2. and boast of our selves as the Pharisee 2. To be imbittered against reproofs 3. To attempt things above our power and place Remedies against Self-love We should love our best selves Mat. 6 33. Luke 10. 42. and consider what reason we have to love God above all The right knowledge of God and our selves will cure this corrupt self-love Consider the basenesse of our originall and our evils as well as excellencies and the purity of God Iob 40. 4 5. It is lawfull 1. To will our temporal good with moderation 2. To prefer our necessities before the necessities of others to defend our own lives rather then the lives of others unlesse he be a Magistrate Thou art better then ten thousand of us 3. To maintain our reputation and just priviledges Self seeking It is an evill at all times to seek great things to a mans self Reasons 1. God hath written a Treatise of purpose to take men off from the creature 2. There are divers commands to the contrary Phil. 4. 5. prohibitions Mat. 6. 21. sharp reproofs Eph. 5. â—am 4. 4. 3. God is much delighted with such a disposition of the soul as it is taken off from creature-comforts Psa. 131. The greatnesse of this evil 1. It is the root of all other sins the first sin that came into the world 2. It is an errour circa finem nay an errour concerning the utmost end therefore the more dangerous 3. Self as standing in opposition to God is that against which all the curses of the Law are denounced Isa. 22. 16 17. and 23. 8. 4. For these self-seekers only the torments of hell are prepared Cesset propria voluntas non erit infernus Bern. God hath ever set himself against self-seekers to destroy them and their house Prov. 19. 21. Isa. 44. 25. Psa. 33. 10. Isa. 59. 5 6. Ier. 22. 13. Hab. 2. 9. This is especially evil in the calamities of the Church Numb 14. 11 12. what is this self compared with the Churches good this is condemned in Baruch it is unseasonable We reade not of any Saint in the Scriptures given to covetousnesse 2. Hypocrites were given to it Saul Demas Iudas Gods prerogative is 1. To have high esteem from the creature as the chiefest good to this self-self-love is opposite 2. To give Laws to the creature as an Absolute Soveraign to this self-dependance is opposite 3. To have the trust of the creature as an Independent essence to this self-will is opposite 4. To be the utmost end as the Supream cause to this self-seeking is opposite Signs of it 1. When one puts himself on the profession of Religion for some worldly advantage Gen. 34. 22 23. Iohn 6. 26. 2. When men are enemies to Christs Crosse Phil. 3. 18 19. 3. Envy to others Gal. 5. 26. Remedies against it Consider 1. The greatnesse of the sin God should be the chief end to set up self in his room no man lesse enjoys himself then he that seeks himself 2. You will have the greater judgement Mat. 23. 14. 3. Frequently pray against it and cast back the praises given to thee unto God Phil. 2. 21. May not our things and the things of Christ consist together 1. All men are not Christs nor led by his Spirit 2. Many that professe themselves to be Christs are none of his Rev. 3. 4. 3. Those that are spiritually quickned keep not close to Christ See Mat. 12. 30. Slander Slander is a great sin Psa. 52. 3. Rom. 1. 29. It was the sin of Ziba Haman against Mordecai Detractio est alienae famae per verba denigratio Aquinas 2â— 2ae Quaest. 68. Art 1. the smiting of a mans good name the Latines call it detractio because it is a kinde of theft in that it stealeth from a mans good name See Ames de Consc. l. 5. c. 15. The cause of it is flattery envy and twatling uncharitablenesse or malice or both is the prime cause of it uncharitablenesse is the bare absence of charity malice is a disposition quite
upon the Crosse by the brazen Serpent His Burial by Ionahs lying in the Whales belly three dayes His Resurrection by the first fruits 1 Cor. 15. 20. Every thing in the Temple was a Type of Christ the Vail was a Type of his Flesh Heb. 10. 20. the golden Altar of his Intercession Revel 8. 3. and the brazen Altar of his Passion the Temple it self was a Type of Christs body Iohn 2. 19. The Tabernacle was built with three distinct rooms 1. The most holy place in which were the Ark and Cherubims the most holy place signified Heaven the Ark Christ as he is received up into Glory sitting at his Fathers right hand protecting his Church and using the Ministry of his Angels for their good and welfare The second was called the holy place and this did signifie the true invisible Church of the Elect of God here militant on earth into which none entered but the Priests which signified the elect people of God which are a holy and royal Priesthood unto him here was a golden Candlestick which having Lamps was dressed every Evening and gave light all night to signifie the work of Christ by his Spirit affording the true light of saving knowledge of himself and of his spiritual benefits to them when it is dark night to all the world besides here was the golden Table which had ever upon it Bread and Incense signifying Christs giving himself as spiritual Food to his people to strengthen and confirm their hearts in obedience and also giving the pure Frankincense of his Merits unto them by which they become acceptable unto his Father The third room was the utter Court where all the people came and it signified the Church visible wherein are Elect and Reprobate true and false Christians mixt there was the Offerings of Buls Goats and other beasts and sprinkling of bloud in all the services to be performed signifying the Revelation of God himself in the Ministry of his Gospel to the sons of men that they might be brought to believe in him The whole Doctrine of Christ in his Person Works the Benefits which the Church receives by him are all the free gift of God Isa. 9. 6. Titus 4. 14. Rom. 5. 15 16 17 18. Gift is a transferring of right from one to another by free will or the free interesting of another in that which is my own only I forego my own property when I give it another but God hath still the same right in his Sonne when he gives him to us First Christ is the great gift of God the greatest that ever he gave Four things meet in him which shew him to be the greatest gift 1. He is the dearest and most precious to him that gives him Iohn 3. 16. 1 Iohn 4. 9 10. the heart of God was infinitely set on Christ Prov. 8. 30. a metaphor taken from two mates and companions that are born and bred together and sport themselves in each others society 2. Of all things that were in the power of God to give there was nothing we so much needed set fancy aside no man needs any thing in the earth but food and raiment we are miserable for ever if we fail of Christ. 3. It is the comprehension of all other gifts if we look on the intrinsecal worth of the gift it self by him we have pardon grace glory he is God-man a Prophet Priest and King the true Trismegistus 4. This is an everlasting gift not only the gift lasts but the minde of the giver he lends thee but other things Secondly Christ is the free Gift of God 1. There is no one particular concerning Christ and our salvation by him but there are Scriptures to prove it that it is the free gift of God He gives the Spirit to unite us to him Iohn 7. 39. and the means Ephes. 4. 11. and faith to lay hold on him 2. What ever may argue a gift to be free meets in the Lords giving of Christ. 1. When the giver hath no motive to stirre him to it but his own will 2. When the party doth it out of no need he is no whit the richer or happier 3. He gives him to them who have no more why they should partake of Christ then others on whom he doth not bestow him 4. When there is no condition in the receiver but meerly that he do accept it he works in our hearts consent of his good pleasure 5. When he is pleased with this gift and takes more content in giving then any soul can take in the receiving There was a transcendent excellency in the love of Christ to the Saints in giving himself for them 1. He loved them with the love of all relations with the love of a brother friend husband father God 2. He loved them above all the creatures here below he hath made them the first fruits of all his creatures in some sort more then the Angels 1. In regard of your nature which he took 2. In regard of the relation wherein he stands to you the Angels are his servants but not his members 3. In regard of his righteousnesse bestowed upon you it was not the essential righteousnesse of God but such a righteousnesse as the God-head gave an excellency and efficacy to This love of Christ comforts the Saints under the greatest afflictions They look on this love of his as the fountain of all blessings it works a conformity in them to Christ. We may judge of the love of Christ by these marks First Suitable to the manifestation of himself is the love of Christ to thy soul Iohn 14. 21. Secondly The more grace he bestows on a man the more he loves him Thirdly The greater Communion we have with him the more he loves us Iohn 14. 8. Fourthly The more he keeps thee from those ordinary snares that others fall into Eccl. 7. 26. Rev. 13. 8. Fifthly The more every thing works to thy spiritual good 3 ep Ioh. 2. Sixthly According to thy measure of fruitfulnesse Ioh. 15. 16. Seventhly Observe the glimpses of Christ to thy soul Psal. 35. 3. Eighthly The more powerful our prayers are with God Dan. 10. 11 12. Christs Kingdom was set up in opposition to Satan when he was born all the Oracles ceased The time was come mentioned Iohn 12. 31. the night was past and the day was come and therefore such birds of darknesse were not to prevail as in times past they had done As by the rending of the vail of the Temple of Salomon was signified the abolishment of legal worship so by the prodigious destruction of Satans throne or chiefest Temple at Delphos was sealed the irrevocable overthrow of Ethnicism Some say the Heathens by the light of nature by the knowledge of the Sunne Moon and Stars might come to a saving knowledge of God and urge that place Heb. 11. 16. He that comes to God must believe that he is and that he is a rewarder of them that diligently seek him and
to use violence against him nor possibility to proceed by violence It was so with us our misery came in regard of God from our own default so that he was tied by the rules of his own justice to cast us off from himself and from the enjoyment of those benefits that he had once bestowed upon us And such is the weighty power and omnipotent arm of the most high that it was impossible to pull us from out of the hands of his justice whether he would or no. Wherefore then remained alone this way of buying us out of his hands by laying down a sufficient ransome for us and so did Jesus he laid down his life as a ransome for many One was made free among the Romans Vi precio manumissione Christ by force hath delivered us from sinne and Satan Col. 2. 13 14. paid the price to his Father 1 Tim. 2. 6. a price every way equivalent to the debt and hath manumitted us also from the justice of God The price which he paid to redeem us was no lesse then that of his own most precious bloud as Peter tels us by which it came to passe that Justice being satisfied the Lord God of heaven willingly released us from his curse and wrath and the punishment due to our sins Indeed in regard of Satan and the flesh we are to them in unjust captivity as I may speak as was Israel in Egypt to Pharaoh The Devil had by fraud craft subtilty guile made us his slaves and by force kept us under his servitude wherefore God dealeth not with him by way of composition but compulsion drawing us out of his power in spight of his heart but with his Father he effecteth our deliverance another way even by compounding and paying for our deliverance You see why and how he is a Redeemer and therefore this Title is often given him The Lordthy Redeemer and thy Redeemer the holy One of Israel All that is in God is offended by sin and all in sin yet two Attributes of his are especially offended by it 1. His Justice that whereby he cannot but punish sin where ever he finds it under the guilt of it 2. His holinesse whereby he cannot but hate sinne where ever he finds it in competition with him There are two things in sinne the commanding and condemning power of it Vis dominandi vis damnandi Rom. 8. 2. In Christs death there are two things 1. The price or value of it 2. The power and efficacy of it The price of Christs death takes away the condemning power of sinne and so Gods Justice is satisfied the power of Christs death takes away the commanding power of sinne and so his holinesse is appeased Faith layes hold on the price of Christs death which takes away the condemning power of sin by new obedience we partake of the vertue and efficacy of Christs death whereby the commanding power of sinne is taken away Christ is a Saviour by his merit and power He doth conquer for us by his merit and in us by the efficacy of his Spirit Christs merit is necessary 1. In regard of the difference of the enemies God and the Law are our enemies by right the Devil and the World out of malice God could not be overcome therefore he must be reconciled the Law could not be disanulled therefore it must be satisfied In regard also of the Devil that fights against us as a tempter so Christ was to overcome him by his power and as an Accuser so Christ was to overcome him by his merit Rom. 8. 34. Secondly Because of the different quality and respect in which Satan is an enemy 1. He had a legal right as Gods executioner Ephes. 2. 14. 2. He had an usurped power Iohn 2. 32. the Lord made him an executioner we made him a Prince by the merit of Christ Satan is put out of office Secondly Christ is a Saviour by power and the efficacy of his Spirit 1 Cor. 15. 57. Rom. 16. 20. Iohn 10. 24. 1. It is bestowed upon us by vertue of Christs intercession Heb. 7. 25. Rom. 5. 10. Zech. 3. 2. 2. It is sued out by prayer Rom. 1. 27. 3. It is conveyed to us in the Ministry of the Word Psal. 8 2. Isa. 53. 1. Rom. 1. 16. 2 Cor. 10. 5. 4. This power is received and given by faith 1 Pet. 5. 10. But the third Title followeth He is called a Mediator betwixt God and man and a Mediator of the New Covenant A Mediator is a Person that laboureth to set at agreement two or more parties that be at variance and therefore it is required that he be interessed into both parties and have such a right in both that in reason both should and so farre as they are good and wise both will hearken and consent unto him So Christ is a middle Person betwixt God and man that he might fitly discharge the great work of making a peace betwixt God and man whom sinne had set at odds and of reconciling the one to the other that were grown to be at enmâ—ty one with another The first Covenant the Covenant of works was such as needed no Mediator and therefore it was made without a Mediator by the Persons covenanting alone without any coming betwixt for there was perfect amity betwixt them and that Covenant gave Laws for the continuing and perfecting of that amity For the Creator loved the creature as he needs must because there was nothing in the creature that came not from his own work and so must needs be pleasing to him for it is impossible that the Creator should hate the creature so long as nothing is found in it but that which he puts in him and the creature also loved the Creator perceiving in him nothing but love and favour by which he had done much good for him already and was willing to do more and not willing to do him any evil except himself should pull it upon himself by sinning which he had not yet done and which he knew himself able to forbear doing So this first Covenant needed no Mediator the persons being perfectly united in good accord and love But the second Covenant was to be made betwixt parties mortally offended and exceedingly fallen out one with another For God the Creator was justly become an enemy to man that is incensed against him and fully resolved to punish him with great and heavy punishments and man the creature was unjustly become an enemy to God the Judge hating him and muttering against him because of the just punishment which he was to feel from him for his sins Wherefore this Covenant must be made by a Mediator a person that could and would as it were go between these two offer to either reasonable conditions of agreement and labour to win them to accept of these conditions that so enmity might cease and peace be setled between them So did Christ he came betwixt his Father and us offered to his
Arch-bishops four thousand Bishops and five thousand Saints approved by the Church yet if they be compared to the Jesuites or to the weak and unperfect types of them the Franciscans it is no great matter that they have done Dr. Donnes Ignatius his Conclave A rich Merchant in Paris in meriment told the Friers of Saint Francis that they wore a Rope about their bodies but Saint Francis should once have been hanged but was redeemed by the Pope on this condition that all his life after he should wear a Rope but they in earnest got judgement against him that he should be hanged for it Doctor Taylors Romish Fornace The Monks and Friers are no where mentioned in Scripture unlesse Apoc. 9. 3. Locusts issued out of the bottomlesse pit they by their smoaky Tradiditions obscure the light of the Gospel To prove their Cardinals a Divine Ordinance they urge that place 1 Kings 2. Domini erunt Cardines terrae See Polyd. Virg. de Invent. rerum lib. 4. cap. 9. pag. 270. They consist for most part of personages nobly descended they are admitted to kisse the Popes mouth they onely elect the Pope and from them onely the Pope elected must be selected Saint Peter had no Cardinals about him A certain Friar wittily preached to the people at Lions in France when he said That the Hogonots so the Protestants are called in France did agree with the Church of Rome in all the Articles of Faith but that there was one wicked word Solùm Onely at the noise of which the warre was kindled for they Onely beleeved what the Rule of Faith hath from the holy Scriptures but the Romane Church required something more to be beleeved then what is contained in the Rule of Faith or holy Scriptures because the Authority of of the Church will have it so Junius de Eccles. cap. 17. de Eccles. Roman Corollaries from the Church and Antichrist First From the Church Christs great interest here below is the Church it is his Hephzibah his delight is in her it is as Shew-bread continually before him the people of God are his Segullah his peculiar treasure his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison for them the world stands The Church is the fulnesse of Christ Ephes. 1. 22. The great blessings are out of Sion The interest of Christ extends to all Churches where a people love the Lord Jesus in sincerity The Donatists would include the Church in their parts of Africk the Papists say they only are the Church Christs interest is not limited to any forms 2 Cor. 11. 28. None are true members of the invisible Church of Christ but only those which have the Spirit of Jesus Christ in them really holy and united to Christ the Head There is a great controversie about qualification of Church-members therefore Apollonius and Spanhemius have begun their Dispute with this Question Some say The members of every particular Church are obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true Grace Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough or to say I know no evil by him or that he is not scandalous they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part but the particular members are commended for holinesse 2 Thes. 1. 3. Phil. 1. 7. We are strict say they in taking a wife or servant enquire after them and are not satisfied that we hear no ill so a judgement of severity is to be used in admitting Church-members and because we may be deceived therein the more care is to be used Others say If they be willing to give up their names to Christ it is enough because the Church is a School there they are admitted Non quia docti but ut sint docti not because they are learned but because they are willing to learn Would you have Church-members real Saints crosse to the Texts the Floor and Drag-net or such as by the exactest scrutiny that can be made we may judge to be Saints really I desire your Texts for this D. Ames saith Falsum est internas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5. The Apostles at the first gathering of the Church of the New Testament never required any more then the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospel-rules Iohn Baptist received Publicans and sinners souldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom Iohn preached See Act. 2. 41 47. Vide Calvin ad Mat. 3. Many a one that may have real grace yet out of bashfulnesse and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church communion which prosesse the faith of Christ and subject to the rules of the Gospel if they be freed from damnable errors and scandalous conversation Some conceive the gathering of Churches out of Churches to be unwarrantable and think it is confusion 1 Cor. 14. 33. Where is there say they any warrant from Moses and the Prophets or from Christ and his Apostles for any such thing though yet in their times many Church-members were as ignorant and prophane as now To be a member of the Church of Christ is a great priviledge the Communion of Saints is the only good fellowship The Communion of the Saints consists in three things First In the Communion of their Graces what Graces they have they have not only for their Salvation but in trust for the good of the body the members of the body should be helpful to one another Secondly In the use of Gods Ordinances this was the beauty of the primitive times Act. 2. 42. there was no such separation then Thirdly In the performance of all mutual Offices of love Serve one another in love Our Union with Christ is the ground of this Communion As all men are one in the first Adam so all the Saints are one in the second Adam This Union is wrought on Gods part outwardly by the Word and inwardly by the Spirit on mans part Outwardly by our profession Inwardly by faith Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head and all his Benefits and their mutuall interest one into another There is no such good fellowship in the world as in the Church of Christ. Secondly From Antichrist That the Popish Doctrine tends to the extream dishonour of Gods Word
in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them not because Christ is true God with the Father but because God after his death raised him from the dead which he also foretold before and for this reason he was worthy to be believed in what he commanded or promised This is their Doctrine of justifying faith and justification as if Christ had come into the world and suffered such things for no other cause but that he might perswade us that an eternal reward is propounded to the obedient that being allured with the hope of reward we might obey him Bellarmine saith Justifying faith is not so much knowledge as assent and it is not a confidence of Gods mercy but an assent to all things which are contained in the Word of God Faith is more then a bare assent to the truth there is in it a fiducial acquiescence and a resting upon Jehovah as it is expressed in the Hebrew he rolled himself upon God as a man being weary of a burden casts himself and that upon something that sustains him Prov. 3. 5. Isa. 10. 20. 28. 16. 50. 10. The chief act of the soul in true faith wherein the essence of it mainly consists is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life In respect of this property faith is oft called a believing in or on Christ and his name Iohn 3. 16 18 36. Iohn 6. 1. 5. 10. a trusting in Christ Ephes. 1. 12. a resting upon God 2 Chron. 14. 11. a resting upon his promise 2 Chron. 32. 8. a relying upon God 2 Chron. 16. 8. a cleaving and sticking close unto him Act. 11. 23. Mr Hilders on Psal. 51. 6. Lect. 83. There is in Faith First An act of acceptation one is willing to receive Christ on his own termes Secondly Of resignation it gives up the whole man unto Christ. The proper object of justifying faith saith Dr. Ames is not some axiome viz. God is favourable to me or my sins are pardoned but Ens incomplexum as they speak viz. Christ or the mercy of God in Christ and so the proper act of justifying faith is incumberâ— or acquiescere Christo. Not barely the promises but the person of Christ is the object of faith we are not to rest in the promises alone but to close with Christ in those promises Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits First Because that is the greatest gift in which God shews most love Ioh. 4. 10. Secondly He is the person in whom all good things are deposited Cant. 4. 10. 1 Iohn 5. 10. Thirdly The great thing the soul fals in love with is the person of Christ Cant. 5. Phil. 1. 23. It is a great dispute among Divines What is the proper object of saving faith Some say the Evangelical promise which holds out Christ others Christ himself in a strict sense only Christ himself is the object of saving faith Iohn 7. 37. No proposition nor promise saves me only Christ. The common object of faith is every revealed truth but of justifying faith as it justifies that is in the act of Justification Reconciliation in Christ with a certain confidence There is Fides quae faith which saves the soul this closeth with every divine revelation promise threatning story sides qua as it saves me closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God but as it saves the soul it closeth only with Christ. There is nothing in Scripture but it hath relation to Christ the types and old Sacrifices were shadows of him the moral Law is preparative for Christ yea there is something of him in every story and miracle Faith is an instinct after union with Christ Iohn 5. 12. He lives in me by faith Iohn 11. 26. Gal. 2. 20. This receives Christ Iohn 1. 11. it is the condition of the Covenant and so the qualification of them which shall have interest in Christ and his benefits Iohn 3. 16. Acts 8. 37. 16. 31. Faith carries the consent of the whole man a Chron. 30. 8. Quid est credere nisi consentire He that would receive Christ must 1. Know that Christ is designed by God and tendred as a Saviour to him in the Gospel 2. Must consider the reality and fulnesse of the promise and give consent to this prose this is the very act of faith 3. None can thus receive Christ but those whose hearts the Lord hath opened to close with Christ Iohn 6. 36 37. Acts 16. 1. Man sell by self-exalting and ariseth in a self-abasing which is by beleeving 2. Faith is the only way to dissolve the plots of the devil we fell by beleeving the devil rather then God and rise by renouncing him and by beleeving in the grace of God in Christ. What is the act the soul doth when it beleeves There are three acts of faith Notitia Assensus Fiducia Mr. Hildersam saith The effence and being of justifying faith consisteth in four acts of the soul whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospel revealeth to us concerning him Secondly The assent of the minde to this 1 Tim. 1. 15. Heb. 11. 13. Thirdly The consent of the will Iohn 1. 12. Fourthly A resting and relying upon Christ and him alone for the favour of God and eternal life Knowledge comes three wayes 1. By sense 2. Reason as that the part is lesse then the whole 3. From testimony which is faith and relies wholly on witnesse faith is weak when it relates to humane testimony yet there is no such knowledge as that of faith when it relates to the testimony of God that is more sure then sense or reason God is so wise as he cannot be deceived himself and so good as he will not deceive others Knowledge and faith are ordinarily all one in Scripture and joyned together as things inseparable Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. 5. 13 19. A beleever is set forth by the terms of an enlightened man and wise man Ephes. 1. 18 19. I know whom I have beleeved Bellarmine saith faith is better defined by ignorance then knowledge Fides melius per ignorantiam quam per notitiam desinitur It captivates reason unto the word of God that is carnall and rebellious reason but the true light of reason is increased and augmented by it This knowledge which faith works in the heart is distinct and certain 2. Assent they beleeved God and the Prophets that is they gave assent and credit to it because of the authority of God who is most true and cannot deceive not for humane motives This assent is 1.
it come to enjoy God which doth eminently contain all good in him it can never come to have full satisfaction Light was the first thing in the Creation and so in the new Creature Eph. 4. 23. he hath a new judgement speculative and practical 1. Speculative he apprehends and discerns those Reasons and Arguments against sin and for grace more then ever he did he is amazed to consider what darknesse and folly he lived in before 1 Cor. 2. 15. 2. Practical He applies the things he knows for his humiliation and exercise he so knoweth truths that he loves them and delights in them he knows them experimentally Conversion of a man is a Divine teaching of him Isa. 54. 13. Ierem. 31. 44. Iohn 6. 45. The Properties of this teaching 1. It is necessary without this all other teaching is in vain David often prayes that God would teach him his statutes open his eyes the Ministers teach the ear God the heart 2. Efficacious Iob 36. 22. 3. Clear and distinct hence Gods Word is called a Light and it is called the riches of the assurance of understanding 4. Practical it is an acknowledgement after godlinesse Verba Scripturae non sunt verba legenda sed vivenda said Luther 5. Abundant under the Gospel All shall know me from the greatest to the least Knowledge shall cover the earth as the waters do the Sea A great part of Conversion lieth in the renewing of the minde Rom. 12. 2. Ephes. 1. 17 18. Phil. 1. 4. This renewing consists First In Knowledge and that 1. Doctrinally of the truths to be beleeved this is the very foundation and that which is called historical faith that is a knowledge with an Assent to those truths which are recorded in Scripture many may have this and more which yet are not converted but yet where Conversion is this must necessarily precede 1 Cor. 2. 2. Whom God converts he enlightens Iohn 6. 45. 1 Cor. 8. 2. mans whole Conversion is called a teaching 2. Practically partly of our own filthinesse Iohn 3. it was necessary for Nicodemus to know his natural filthinesse partly of Christ sinne will overwhelm the soul without this Rom. 7. 24 25. Ephes. 1. 19 20. one must know his own poverty and Christs riches his own guilt and his satisfaction 3. It makes the heart beleeve and assent to these truths the understanding doth not only need converting grace to turn but to assent and firmly to adhere to the truths revealed to the promises manifested for the heart doth not turn to God by knowing the promises but by firm relying on them and this is that which is called trusting so much in the Psalms 4. The judgement is induced to approve of Gods Word his precepts and promises aâ— the best He accounts those things best and worst which the Word doth The converted man esteems of Gods favour and freedom from corruption more then all the glory and riches of the world 5. The minde is in part sanctified in regard of the thoughts they were roving distracted impertinent and very frothy now the minde is renewed about them so that it hath more holy thoughts more composed more profitable and united in all duties and performances more low thoughts of our selves and high thoughts of Christ. 6. It looketh then only to Gods Word My sheep hear my voice To the Law and the Testimony 7. Their minde is renewed in respect of consultations Paul consulted not with flesh and bloud he subjects all to the glory of God and this Word 8. He invents holy purposes means and wayes to propagate Gods glory 9. He discerns things that differ Rom. 12. 7. CHAP. XV. Of the Sanctification of the Will GODS great work in Conversion is in the Will Isa. 1. 19. Revel 22. 17. Ps. 110. 3. Ephes. 1. 19. when ever he converts the soul he subdues the Will 1 Chron. 28. 9. Phil. 2. 13. Grace is a resignation of our selves to the will of God Rom. 6. 17. 2 Cor. 8. 10. Though the will of man be subdued in conversion and made free yet it is not perfectly made free as a degree of blindnesse that remains in the Understanding so a degree of bondage in the Will The work of Conversion is never perfected till the will be gained it begins in the mind Ephes. 4. 23. but ends in the will Deut. â—0 6. All liberty must proceed from Liberum judicium a judgement of the understanding not mislead by sensitive objects Aquinas The Will is renewed in a godly man in these particulars 1. It is made flexible so Paul when he was converted Lord what wilt thou have me to do Psal. 40. 8. 143. 10. This Will is broken which before was contumacious and stubborn Isa. 11. 6. 2. Tender it was hardened before this is implied in that a fat heart that hath no sense or feeling either of Gods displeasure or the fearful eâ—â—aâ—e it is in the man converted hath a heart of flesh Ezek. 36. 26. which is opposed there to a stony heart that is senslesse and stupid 3. It is moved upon pure motives for the holinesse of the precepts David prizeth Gods Word above thousands of Gold and Silver for the spiritual profit of it it would quicken and enlarge his heart support him in afflictions 4. It is established and setled in a good way the honest heart holds fast the Word of God cleaves to the Lord with full purpose of heart 5. It is made efficacious and fervent in holy things their services are free-will offerings 1 Chron. 29. 14. Rom. 7. 18. 6. In regard of its acts 1. In its election and choice it is sanctified preferring holy and eternal things before sinne and temporal Heb. 11. Moses chose the reproaches of Christ before the treasures of Aegypt Election is an act of the Will about the means and answereth to consultation in the Understanding 2. In its consent it consents to God and Christ Isa. 1. 19. 2 Cor. 11. 2. Rom. 7. 16. 3. In regard of the power it hath over the other faculties for it commands the other powers of the soul as on the understanding to make it think and reason about this or that 2 Pet. 3. 5. it sets the understanding on searching the truth and finding it out and the Will delights it self in good things 7. It is adorned with those habitual graces which are necessary for it 1. Fiducial recumbency and trusting in God the Will renewed rolâ— it self upon Jesus Christ and hath confidence and boldnesse 2. Love to God above all other things therefore he saith I will circumcise you that you shall love the Lord your God with all your heart 3. A divine hope which keepeth up the soul in all difficulties Lam. 3. 13. Obedience is the vertue of the will by which it is flexible to Gods will in all things and for his sake Here Coeca obedientia blinde absolute obedience is as necessary and commendable as in Friars to their Superiours it is
is naturally cauterized 1 Tim. 4. 2. it puts feeling and apprehension into us this is the first work of Grace converting upon the soul when it begins to be tender Act. 24. 16. and is not able to endure those heavy burdens of sinne which before though mountains it never felt is also now active that was silent Dan. 9. 8. Ezra 9. 6. 2. Whereas naturally it is self-flattering it will accuse when it ought naturally it stirreth in a false way promising heaven and salvation when there is no such matter Deut. 29. 19. Davids heart soon smote him and Psal. 51. he acknowledged his sinne and bewailed it and again I and my house have sinned Conscience speaketh the truth Thus often thou hast prophaned the Sabbath abused thy self and that in all the aggravations this makes the godly lie so low in their humiliation 3. The erroneousnesse of it is taken away the mischief of an erroneous conscience is seen in Popery and other heresies how they make conscience of worshipping that which is an Idol if they should eat meat on a fasting-day not odore the Sacrament how much would their hearts be wounded this erroneous conscience brought in all the superstition in the world but the godly obtain a sound judgment conscience is to be a guide 4. The partial working of it about some works but not others is taken away as Herod Psal. 50. those that abhorred Idols did yet commit sacriledge they neglect the duties of one of the tables as the civil mans conscience is very defective he will not be drunk unjust yet regards not his duty to God is ignorant seldome prayeth in his Family the hypocritical Jews and Pharisees would have Sacrifice but not Mercy Secondly Inward motions and thoughts of sinne as well as outward acts his conscience now deeply smites and humbleth him for those things which only God knoweth and which no civil or worldly man ever taketh notice of So Paul Rom. 7. How tender is Pauls conscience Every motion of sin is a greater trouble and burden to him then any grosse sinne to the worldling Hezekiah humbleth himself for his pride of heart Matth. 5. the Word condemneth all those inward lusts and sins which are in the fountain of the heart though they never empty themselves into the actions of men the conscience of a godly man condemneth as farre as the Word it is not thus with the natural mans conscience nor with the refined Moralist he condemneth not himself in secret he takes not notice of such proud earthly motions they are not a pressure to him Thirdly In doing of duties to take notice of all the imperfections and defects of them as well as the total omission of them his unbelief lazinesse rovings in the duty I beleeve Lord help my unbelief All our righteousnesse is a menstrâ—ous ragge A godly man riseth from his duties bewailing himself Fourthly To witnesse the good things of God in us as well as the evil that is of our selves it is broken and humbled for sinne yet this very mourning is from God Fifthly About sins of omission as well as commission whereas the wicked if they be drunk steal have no rest in their consciences but if they omit Christian duties they are not troubled Mat. 25. 36. Sixthly In the extremity of it being rectified from one extream fals into another from the neglect of the Sacrament they fall to adoring of it this is rectified by grace it will so encline him to repent as that he shall be disposed to believe so to be humble as that he shall be couragious Seventhly Converting grace also removes 1. The slavishnesse and security of conscience and puts in us a spirit of Adoption Rom. 8. All the men in the world could not perswade Cain but that his sins were greater then could be pardoned 2. That natural pronenesse to finde something in our selves for comfort men think if they be not their own saviours they cannot be saved at all Phil. 3. I desire to know nothing but Christ and him crucified and count all things dung for his righteousnesse 3. The unsubduednesse and contumacy in it to the Scripture Conscience is wonderfully repugnant to the precepts and holinesse of Gods Law in the troubles of it contradicts the Scripture way of Justification CHAP. XVII Sanctification of the Memory MEmory is a faculty of the minde whereby it preserves the species of what it once knew 1 Chron. 16. 15. Memory is the great keeper or master of the rols of the soul â—rariâ—m animae the souls Exchequer Sense and understanding is of things present hope of things to come Memoria rerum praeteritarum memory of things past It is one part of the sanctity of the memory when it can stedfastly retain and seasonably recal the works of the living God A sanctified memory consists in three things First In laying up good things concerning God Christ Gods word his Works experiments Mary laid up these things in her heart Secondly For a good end sinne to be sorry and ashamed of it Thy word have I hid in my heart that I might not sinne against thee Remember the Sabbath to sanctifie it Thirdly In seasonably recalling them thy personal sins on a day of humiliation Gods mercies on a day of thanksgiving good instructions where there is occasion to practise them A sanctified memory is a practical memory as the Lord sayes Remember the Sabbath-day to keep it holy Psal. 109. 16. A Countrey-woman after the hearing of a Sermon met as she was going home with the Minister he asked her where she had been she told him at a good Sermon he asked her the Ministers name and Text she answered she knew not him nor remembred the Text her memory was so bad but she would go home and mend her life Another complained that for the expressions and other things delivered in a Sermon he could remember but little but he had learned by it to hate sin and love Christ more CHAP. XVIII Sanctification of the Affections THe affections were called by Tully perturbations by some Affectiones or affectus by others passions The affections are different from the vertues which are called by their names They are certain powers of the soul by which it worketh and moveth it self with the body to good and from evil Or They are powers of the soul subordinate to the will by which they are carried to pursue and follow after that which is good and to shun and avoid that which is evil They are the forcible and sensible motions of the will according as an object is presented to them to be good or evil 1. Motions Rom. 7. 5. Anger Love Joy are the putting forth of the will this or that way The Scripture cals them the feet of the soul Psal. 119. 59 101. Eccles. 5. 1. 2. Motions of the will Some Philosophers place them in the sensitive soul but Angels and the souls of men separate from the body have these affections 1
to God also in his last Will. Reasons First This is to be like God who is good in himself and does good to others Secondly God hath therefore given to us that like good Stewards we may give to others Thirdly Faith if it produce not charity is a dead and counterfeit faith it works by love this grace is a most necessary proper and inseparable fruit of true Christian charity Fourthly All Devotion and religious Worship of God is feigned and hypocritical if destitute of mercy Iam. 1. 27. Religion must be tried by mercy our worshipping of God by our mercifulnesse to our neighbour Fasting is no otherwise acceptable to God then as it is joyned with mercy Isa 58. 7 8 9 10. as Christ hath joyned Alms Prayer and Fasting together Matth. 6. so must we Acts 10. 30 35. Fifthly Without it we cannot attain mercy from God his mercy is limited to merciful men 2 Sam. 22 25. He shall never finde mercy with God that shews not mercy to men judgment without mercy shall be to them that shew no mercy Iam. 2. 13. We should be merciful 1. In all our relations Christ was a merciful and faithful high-priest 2. To the poor and needy Heb. 13. 2. to our enemies Mat. 5 44 45. 3. To the dumb creatures Exod. 23. 5. Prov. 12. 16. 4. To our selves to our own souls and next to the people of God Gal. 6. 10. to their names states lives liberties bodies souls We should shew mercy 1. In giving that which is good ministring to the necessities of the Saints 2. In forbearing one another Ephes. 4. begin 3. In forgiving one another Eph. 4. laâ— end 4. In forgetting injuries as God doth our offences 5. In pitying and praying one for another Heb. 13. 3. 2 Cor. 1. 29. See 1 Cor. 5. 14. Heb. 12 15. Mercy is a vertue by which men order themselves rightly to the miserable for their help and comfort The object of mercy is a person miserable the end of mercy is the help and comfort of such a person the proper act of mercy is to cause a man to order himself aright for that end Misery is the being obnoxious to some evil of pain at least to some evil that makes him unhappy A man is miserable either in deserving or in act in deserving when he hath done something that makes him obnoxious to misery subject to it that bindes him to it for it is a misery to lie open to punishment to be in such a case that he may and must suffer it In act a man is miserable when he doth now suffer evil of any kinde Mercy takes order either to prevent this misery that it come not in some cases so farre as is agreeable with justice and equity or to mitigate and ease it when it lies on or to remove it so soon as is fit There are two verses one for outward and the other for spiritual alms The first is 1 Visito 2 Poto 3 Cibo 4 Redimo 5 Tego 6 Colligo 7 Condo The other is Consule Castiga Solare Remitte Fer Ora. There are seven works of corporal Alms and six of spiritual The Fathers and Schoolmen hold that spiritual Alms Coeteris paribus are more excellent and acceptable then corporal because 1. The Gift is more noble in its own nature 2. The Object more illustrious mans immortal soul. 3. The Charity more heavenly which aims at our Brothers endlesse Salvation The poor is he who hath not enough of his own to maintain life or to maintain it with any chearfulnesse and plenty There are three sorts of poor 1. The Devils poor 2. The Worlds poor 3. Christs poor And there are three Degrees of Necessity 1. Extream when there is nothing left but they will starve if they be not supplied in such a case the most wicked should be helped 2. Grievous when something is left but they are in great want in this necessity the worlds poor should be relieved 3. Common and ordinary Christs poor should then be releeved Aquinas hath this Question Utrum ille qui est in potestate alicujus constitutus possit eleemosynam facere Whether he which is under power may give alms and resolves it negatively because Inferiours must be regulated by their Superiours But saith If a wife hath any thing besides her Dowry or gains any thing her self or gets it any other lawful way she may give moderate alms of that without requiring her husbands consent otherwise she ought not to give alms without her husbands consent either expresse or presumed unlesse in case of necessity Dr. Gouge in his Domestick Duties resolves this Question much after the same manner Motives to Mercy First Consider the exceeding plainnesse and frequency of the Commandments which cut off all excuse of ignorance the exercise of this grace is so commanded that other commandments must give place to it Mat. 12. 7. Secondly We can do no service that the Spirit of God more delights in next to the snatching of souls out of hell then this Isaiah chap. 1. 58. Micah 6. 7 8. Heb. 13. This shews love to Christ to releeve his members It discovers and adorns all our graces Col. 3. 12. Isa. 28. 4. 62. begin Thirdly God rewards no work more then this when done in a spiritual manner and to a right end Psal. 18. 25. Matth. 5. 7. He that gives to the poor lends unto the Lord. I. In this world 1. To their own persons whilst they live Eccles. 11. Psal. 41. 1. 2. To their posterity Psal. 112. 1. Isa. 58. 12. II. At the last day we shall meet with all in heaven what ever we do in this kinde I was naked and ye cloathed me See Luk 14. 13 14 15. 16. 8 9. Fourthly They are commended often in Scripture who abounded in alms as Tabitha Act. 9. 36. and Cornelius Act 10. Fifthly God hath threatned judgement without mercy to the unmercifull Iam. 2. 13. Sixthly Thou desirest to find mercy both with God and man when thou art in any distresse we should do as we would be done unto Matth. 7. 12. We our selves may be as miserable and afflicted as any God promiseth to forgive us as we forgive others Means to make one merciful First Meditate and ponder upon the motives till they have brought you to sorrow and repentance for not having been merciful The plaister must be applied that it may cure the sore The Word must be pondered upon that the soul may receive the impression of it and be made obedient to it Take some time to call to minde Gods Commandments promises and threats Secondly You must adde Prayer to Meditation and confesse to God your unmercifulnesse beseech him to pardon the fault for Christs sake and to make you merciful like himself hereafter To beg pardon of a fault and help against it from God is the way to mend it Thirdly We must adde thereto resolutions and purposes of our own saying By Gods help I
wisdome he doth nothing rashly but knows how to order all things for the best his will is a wise and holy will the rule it self Good is the word of the Lord said Hezekiah when ill tidings came 3. His will is good to thee All the wayes of God are mercy and truth he aims at the good of his even when he corrects them 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest thou hast one crosse and perhaps ten thousand mercies all these come from the same hand Iob 2. 10. 5. This God beares with thee every day else what will become of thee II. From our selves We have reason to stoop to Gods will even when he pleaseth to correct us because 1. We have provoked him by our sins to strike us and have deserved farre more evil then we suffer 2. We cannot ease or any way deliver our selves from miserie by murmuring This is 1. A worthy service a childe that quietly bears the stripes which his Father sometimes laies upon him pleaseth his Father as much as he that readily goes about the things he is bidden Christ himself learnt obedience by sufferings The principall part of his merit stood in that he submitted himself to be made of no reputation and became obedient even to the death of the Crosse. 2. It is a most profitable dutie turning evil into good and making evils easie to bear and procuring a safe and speedy issue out of evil 3. From the grace of patience it self 1. The necessity of it thou canst not live without it we cannot perform a duty mortifie a lust bring forth fruit without patience the good ground brings forth fruit with patience 2. The excellency of this grace it makes thee most like to God it is a great part of his Image to Christ he was patient to death 1 Pet. 3. 3 4. it will make one enjoy himself in the worst times Luk. 21. 19. it will be helpful to all graces and duties make thee an amiable Christian it will strengthen thy faith subdue thy flesh in thee bridle thy tongue Magna praecipua virtus est patientia quam pariter vulgi voces publicae Philosophi oratores summis laudibus celebrant Lactant. l. 5. de Iustitia 4. From the things we suffer the right consideration of the nature of Afflictions 1. Afflictions whether upon the Soul State Friends Name are no evidences at all of Gods displeasure for they are the lot of all Gods people his dearest servants Prov. 3. 12. Iob 7. 17 18. Heb. 8. 6 7. 8. 2. God really intends his peoples good and doth them a great deal of good by afflictions Heb. 12. 6 7. 1. Hereby Christ makes all his people conformable to himself Rom. 8. 28. 2. He purgeth out the reliques of corruption takes down our pride self-self-love love of the world 3. He exerciseth abundance of grace in his people 1 Pet. 1. 7. 4. Makes them grow in grace more heavenly-minded 3. God will uphold thee in afflictions 1 Cor. 10. 13. 4. We shall have a most seasonable and merciful deliverance out of afflictions Psal. 34. 19. and God will do his people good according to their afflictions leave in them an excellent frame of spirit Iob and David were rare men after afflictions God makes the hearts of his people more holy and chearful after most of all do they finde the fruit of their afflictions when they come to heaven for though that be given of free-grace yet God rewards them proportionably to their good services and afflictions 2 Cor. 4. 17. If we suffer with Christ we shall reign with him Means to get patience First The frequent Meditation of the former Motives studie those Arguments Secondly Get faith study to know thy interest in Christ 1. Know the nature of the Covenant how fully and freely Christ offers grace to thee 2. Give thy consent that Christ should be a Saviour to thee that he should sanctifie thee as well as pardon thy sinne Faith is an assent to the truth and consent to the goodnesse of it that Christ should be my Saviour Psal. 112. 7. Peace Peace in the general notion and nature of it is the correspondency or harmony of one thing to another working in its proper place to the common end the good of the whole It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another D. Gauden If the world be a Ring peace is the Diamond of it The Hebrews use it often for all prosperity of soul and body they use Shalom in their letters and say ordinarily Peace be to this house that is All happinesse attend you It was Henry the 7th usual Preface in his Treaties That when Christ came into the world Peace was sung and when he went out of the world Peace was bequeathed Sir Francis Bacon The Apostolical Benediction is Grace and Peace More properly it signifies Concord Unity and Reconciliation Firm and stable peace is and must be the fruit of righteousnesse Heb. 7. 1 2. first King of Righteousnesse then of Peace Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace it takes away all the matter which provokes God to wrath No peace is to be had without Christ Isa. 48. ult all peace by him 1. With God Rom. 5. 1. 2. In our own consciences 3. With all the cereatures Ezek. 34. 25. Hos. 2. Perseverance All agree that perseverance is necessary to the end that one may be saved Mat. 10. 22. The negative may be gathered from the affirmative That no man therefore shall be saved which shall not continue to the end Heb. 3. 14. But all do not agree what is the ground of perseverance and to whom it belongs Reasons and Grounds of the Perseverance of Gods people 1. The eternal love of God Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love Rom. 8. 38 39. See Iohn 10. 28 29 30. 11. 29. 2. The Covenant that is betwixt God and them is a stable and everlasting Covenant Ier. 31. 31. 32. 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken but this cannot Christ is the Surety of it 3. The Union between Christ and the faithfull is indissoluble Iohn 14. 19. 1 Iohn 5. 11. 4. The Intercession of Christ for them Heb. 7. 25. Luke 22. 31. Iohn 17. 11 20. God the Father hears him alwaies Iohn 11. 42. Object Though Christ have purchased the Spirit and bestowed it upon us yet we may cast off the Spirit Answ. We have the witnesse of the Father Isa. 59. 21. and of Christ Ioh. 14. 16. that the holy Ghost shall never depart from us St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every
we communicate to others what we have learned or learn of others what we are ignorant of or strengthen one another in that which already hath been taught us Prov. 1. 5. 13. 20. 2 Pet. 1. 12. 4. Practise it in our conversation Psal. 103. 18. Matth. 7. 24. Luke 11. 28. Rev. 1. 3. If you know these things happy are you if you do them Habits are perfected by action Knowledge a good understanding have all they that do thereafter Faith and love are perfected by works this glorifies God Galat. 5. Matth. 16. 16. 1 Pet. 2. 9. Motives to diligent attention in hearing 1. It is Gods Word Thus saith the Lord and The word of the Lord. 2. It is of special concernment the matter of it requireth attention it is the word of life of righteousnesse it will sanctifie us and make us grow in grace 3. It is the introduction 1. To Understanding Mat. 15. 10. Act. 28. 27. 2. To Obedience and Reformation therefore hear is often in Scripture put for obey 3. To Memory Iam. 1. 23 24. 4. It is necessary to bring in and build up Gods people Iam. 1. 21. Mark 4. 24. 5. There are particular Promises to it 1. God will give them strength to overcome their greatest corruptions Psal. 119. 9. 2. God will work peace in their consciences Isa. 57. 19. CHAP. III. Of Singing Psalms A Psalm is a strict composition of words in measure and number fit to be sung to some tune Singing of Psalms hath been of ancient and commendable use in Gods publick worship It was used in Moses his time Exod. 15. 1. and in the times of the Judges Iudg. 5. 1. and in the dayes of Samuel 1 Sam. 18. 6 7. in Davids and Salomons time 1 Chron. 6. 32. in the dayes of Iehosaphat 2 Chron. 20. 21 22. and of Hezekiah 2 Chron. 29. 28 30. and after the Captivity in Nehemiahs time Nehem. 12. 42. Yea in the New Testament our Saviour himself and his Apostles used it Matth. 26. 30. and prescribed it to Gods people Col. 3. 16. See 1 Cor. 14. 15. 26. Ephes. 5. 19. Yea it was the exercise of the holy Angels themselves Luke 2. 13 14. The people of God in the Psalms are provoked quickned and stirred up to this duty Psal. 95. 1. and the Psalme specially destinated for the Sabbath It was used at Gods publick worship 1 Chron. 23. 30. and at their private prayer Acts 16. 25. Most usually they did sing Davids Psalms in the worship of God and those that are accounted his 2 Chron. 29. 30. Ezra 3. 10 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel that the boyes learnt their Hosannah from that with which they cried to Christ in the Temple which is a familiar acclamation with the Hebrews as Io triumphe with the Romans for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to Gods Commandment did continually sing Hosannah The Psalms of David contain the very spirits as it were and are an abstract of all the whole word of God the choisest works of God the choisest promises threats instructions comforts Some have the inscription and that worthily of Jewels or golden Psalms because they comprehend most precious matter Reasons 1. God hath often shewed himself to take great delight in this part of his worship 2 Chron. 5. 13. 20. 22. 2. It is a singular help and means to stir up in us holy affections in Gods service Eph. 5. 18 19. Acts 16. 25. Reformed Churches use to begin and end with a Psalm and to sing Davids Psalms in order that the people of God might be acquainted with them all and professors used to sing Psalms in their families Psal. 118. 15. The Protestants in Mountaban in France when they being besieged were compelled to fight in their own defence they alwayes went out to fight singing of Psalms and grew so terrible to the besiegers that in the end as soon as they heard their singing voice lifted up within the Town before the Portcullis was drawn up or the Gates were opened their hearts would fail them and they used to cry out They come they come and even fled away for fear M. Martial on Psal. 8. 2. The Church of Rome have abandoned this point of Christian devotion from all both publick and private use because they sing not in a known tongue Some think we ought to use as much or rather more devotion attention and reverence in singing of Psalms as in making of prayers or hearing and that to sing a Psalm well and as we ought is one of the hardest exercises of Christian Religion because it requireth most attention and most affection We should sing in a right manner 1. With understanding Psal. 47. 7. 1 Cor. 14. 15. which condemns Latine chanting in the Popish service 2. With feeling Col. 3. 16. 3. To the Lord lifting up our hearts to him in this service Psal. 101. 2. 4. To edifie our selves by it Ephes. 5. 19. 5. In a decent manner observing the tune that the whole Congregation may be as one man in this service It were good to learn by heart some choice Psalms of most use and plainnesse that if we should be cast into dungeons and dark places and could not enjoy a book or light yet we might be able to edifie or solace our selves in such extremities as divers of Gods people have done As we may lawfully sing Scripture psalms so also Songs and Psalms of our own inditing say some agreeable to Scripture Sing unto the Lord a new Song framed on a fresh occasion therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church For seeing a Psalm is but a musical praier for the most part therefore we may make Songs for our selves agreeable to the Word of God as well as prayers and God knowing the efficacie of Poetry and Musick to help memory and stirre up affection doth allow his people to use it for their spiritual comfort as well as natural The Apostle speaketh of Psalms Hymns and spiritual Songs Ephes. 5. 19. Col. 3. 16. Who can shew any reason to limit his speech to Scripture-psalms Why may not one praise God in a Song for our deliverance in 88 or the Gun pouder treason Whether instrumental Musick be lawful in the Church of God Bellarmine pleads for it lib. de bonis operibus c. 16 17. D Burgess who wrote in defence of the ceremonies and some other of our Divines defend it They say Musick used in the Old Testament was no figure type or ceremony but a real thing for elevation of the soul types had their principal use in signifying something to come but the first time we hear of a Psalm we hear of Tymbrel too therefore they were used to it before else they could not have played presently therefore that precept Psal. 150. Praise
a total omission of them There may be upright obedience shewed in doing them as well as we can there is nothing but disobedience shewed in omitting them It is a carnal sense of weaknesse and comes from the devil and the flesh that drives from the duty that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty and more humility after and more earnest longing after Christ and high prizing of him Oh but I shall get nothing by these praiers First Say thou shouldst get nothing yet thou shalt do a thing that God bids thee and so obey him and we must obey God though we get nothing by it But Secondly If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly And Lastly If thou praiest thou shalt be heard and pardoned and that is to get something Wherefore ascribe so much to the infinite and fatherly goodnesse of God and to the perfect and constant intercession of Christ as to come with confidence to the throne of grace even with those praiers which are full of faults The Father loves to see his childrens letters though they cannot yet write a fair hand Motives to praier First The Lord will take it kindly Christ is the Churches Advocate the Saints are the Churches Sollicitors Isa. 62. 1. 7. Psal. 122 6. Secondly Praier is the most principal part of Gods worship Let us worship and fall down it is sometime in Scripture put for the whole worship of God being a principal part of it Ier. 10 25. There is a visible advantage due to praier above preaching in the publick Assemblies because it is a means nearer the end of both It cannot be denied that all preaching is to the purpose of informing the minde or moving the heart to desire that which is good indeed but praier being the actual desire of it is the exercise of the means which God ordaineth to procure it M. Thorndikes Service of God at Religious Assemblies c. 6. The word of God is the great instrument in the hand of the Spirit by which all things are managed in the world praier is the great instrument in the hand of faith by which all things are managed in the new man When the Spirit comes in it is a Spirit of Sanctification and makes way for the Spirit of Supplication and that for the Spirit of Illumination Psalm 43. 3. Psal. 139. ult Ier. 31. 9. Thirdly It is honourable 1. To God acknowledgeth the Souls dependance on him his Omniscience Bountie Goodnesse Omnipresence Faithfulnesse in performing his Promises 2. To us to have the Princes ear still open to our petitions Fourthly Necessary The necessity of it appears 1. In that hereby we are trained up in the conviction of our unworthinesse praier is a discoverie of our beggerie thou hast not grace nor strength if it come not from heaven God would have this seen not only in those great precious priviledges but likewise in our daily bread thy praiers ought to make thee humble if thou hast grace of thy own why dost thou pray for it it is daily pardon and favour and these must be sought for 2. All the best grace and strength we have is imperfect 2 Cor. 9. Perfecting holinesse our faith and righteousnesse hath much corruption mingled with it we had need to pray that God would defend us against temptations the Christian praying and alwaies seeking to God is seldome overcome 3. Every thing becomes sanctified by praier 1 Tim. 4. 5. all Sermons Sacraments Mercies Afflictions become hereby sanctified it makes the Word lively the Sacraments efficacious 4. It keeps off many blows Phil. 4. 22. therefore Paul a stout Christian was much in praier and desired Philemons and others praiers 5. It is gainful a key that opens all the treasures of God 1 King 8. 33 35. Iam. 5. 17 18. Matth. 7. 7. Iam. 4. 7. Ioh. 16. 23. Revel 11 6. The light as well as life of a Christian is laid up in another Omnia in Christo sunt capitalia say the Schoolmen Whatever is in Christ is in him as a Head with reference to the bodie Cant. 4. 15. Ephes. 6. 10. 6. It is very powerful it prevaileth over all creatures yea with the Creator himself God never left granting till Abraham left asking Gen. 18. Ps. 145. 19. 18. 6. Psal. 50. 15. Ioh. 14. 14. 15. 7. 1 Ioh. 3. 22. 5. 14. Vinculum invincibilis Bern. Vis Diograta Tertul. Apol. Praier not only obtains the thing but brings a sanctified use of it it turns it to the good of those that receive it it gives efficacie to other means or if they fail it doth it it self it hath not this efficacie from any intrinsecal vertue or merit to be found in it the efficacie is wholly from God Praier is available three waies 1. As it is a petition put up to God and so it avails Via impetrationis 2. As it is an exercise of the soul and of the graces in it and so it avails Via causationis 3. As it is a commanded dutie and a principal part of Gods service wherein we give him the glorie of his Omniscience Mercie Power and Wisdome and so it avails Via retributionis M. Carter on Exod. 32. 9 10. The efficacie of praier comes 1. From God the Father he is infinite in goodnesse and of his own Nature much more prone to give good things then we to beg them as appeareth by his daily lading us with such comforts as we never so much as craved at his hands yea by casting of innumerable benefits upon his enemies 2. Christ he hath deserved all good things by the infinite and invaluable merit of his most precious life and death yea he hath commended us to his Fathers love and care by many fervent praiers made for us in the daies of his flesh and now he ceaseth not to make perpetual intercession for us at his Fathers right-hand by presenting his own merits to the eies of his Father that they may actually speak in our behalf and do away all the defects of our praiers 3. The holy Ghost stirreth up in us earnest desires and groans and doth as it were dictate our praiers for us 4. From our selves the people of God by praying are fitted to receive those benefits which they pray for in the exercise of praier increasing in themselves faith humblenesse of minde an aptnesse to be thankful for them and an abilitie to use them well to Gods glorie and their own good Helps and Means One must prepare his heart that being naturally unfit for communion with God which lieth First In removing impediments hardnesse of heart want of sense and feeling of the wofull estate we are in the command to pray alwayes implies that the soul should be alwaies in a praying frame 2. Impatience fretting Pray without wrath Secondly In bringing the positive furtherances 1. Heavenly-mindednesse If God
of our hearts heartily loving all men even our enemies We must also pity and help the distressed shew kindnesse and meeknesse to all even those that hurt us not revenging our selves nor hurting or grieving any by evil deeds or speeches For our neighbours spiritual safety we must exhort comfort and admonish one another with all meeknesse and must pray one for another The seventh Commandment requires all care to preserve our own and our neighbours chastity To preserve our own chastity we must abhorre all impure desires behaviours speeches and deeds with all occasions provoking thereto and must use temperance and sobriety with fasting and praying at fit times and diligence in our calling We must preserve our neighbours chastity by modesty and shame-fac'dnesse in attire words countenance and gesture The eighth Commandment requires a right carriage of our selves in regard of our own and our neighbours goods In respect of our own goods we must get them justly and keep them thriftily from evil and idle expences use them liberally for good purposes and not set our hearts upon them For our neighbours goods we must neither take nor keep any thing from any man whose own it is by force fraud or unequal bargains we must seek the profit of our neighbours as our own profit 2. We must do to them as we would have them do to us and not corrupt justice and equity by partiality and self-love The ninth Commandment requires all due care of maintaining our own and our neighbours good name and credit 1. Our own by lowlinesse and esteeming meanly of our selves accounting others better then our selves by being true sparing and holy in our speeches innocent and humble in our carriage slying ill company and all appearances of wickednesse and abounding in good works 2. Our neighbours by judging and speaking the best of them their words and deeds praising their vertues and defending their innocency The tenth Commandment requires that we be fully contented with our own condition and keep out all inclinations and motions after the things that pertain to others II. The Gospel The Law holds forth the holinesse and purity of God the Gospel holds forth the grace and favour of God Rom. 2. 4. There are two great ends of the Gospel and the Ministery of it 1. Union with Christ 2 Cor. 11. 2. 2. Reconciliation with God 2 Cor. 5. 20. The Angels sang when Christ was born on earth peace and good-will toward men The Gospel hath two parts as some say 1. All are cursed and damnable sinners This must be believed so firmly as that we assent to the particular comprehended under the general bringing it home to my self and saying to my self I am a cursed and damnable sinner 2. Jesus Christ is a perfect and all-sufficient Saviour he can and will save all penitent sinners and me also among the rest upon my turning to him He hath sealed this to me in Baptism which is the Baptism of repentance for remission of sins which doth assure me that upon repentance shall by the bloud of Christ attain full remission of all my sins this is â—â— believe the Gospel We have gone asiray like lost sheep but he hath laid upon him the iniquities of us all Rom. 3. 23 24. For all have sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Iesus Christ. The terms of the Gospel are three 1. To choose Christ as he is there offered Iohn 6. 40. 2. To receive the Gospel with readinesse Act. 17. 17. Mat. 13. 44. 3. That we should give up all for Christ and to him Rom. 12. 1. It requires three things especially of us 1. True Repentance for sins committed 2. True Faith in the Mediator which expiates sins 3. A sincere desire to obey God which hath pardoned us our sins Impenitency unbelief and disobedience then are sins against the Gospel Sins against the Gospel are greater then sins against the Law Heb. 2. 3. because committed against greater light and greater love the love of the Father in sending of Christ of Christ in coming of the Spirit in manifesting therefore the curses and punishment of the Gospel are grievous Mat. 3. 10. Mark 16. 16. He that loveth not the Lord Iesus let him be Anathema Maranatha Psal. 2. 12. Christ is the best friend and worst enemy His wrath is 1. The wrath of a Mediator and Deliverer who then shall speak a good word for you Psal. 50. 22. 2. He is able to execute his wrath he hath all power in his hand as well as all love in his heart Two sorts of sins ripen men for wrath 1. Sinning against Ordinances Ezek. 10. 2. Amos 8. 1. 2. Sinning against the Gospel Matth. 3. 10. Having laid down the rule viz. the Law and Gospel for the finding out the number of our sins I shall now shew the uses of them for finding out the measure of them First For the Law we must not be content to rip up our sins by the Law but aggravate them 1. By the greatnesse of the Commander the great God of all the world that gave the Law with thunder and lightening is offended He is glorious in his Essence Subsistence working sinne provokes the eyes of his glory Isa 3. 8. 2. By the latitude and extent of every Commandment Psal. 119. 96. it bindes the conscience and commands the heart forbids all sins at all times together with their causes occasions provocations signs 3. Consider the filthinesse and sinfulnesse of sinne it is called filthinesse it self and is worse then hell for that is of Gods ordaining Persons and things are termed evil from it evil Angels men times 4. Consider the price of the bloud of Christ and the greatnesse of his punishment sin was such a hainous and notorious thing that nothing else could satisfie God all the Angels in heaven could not expiate one sin 5. Aggravate sinne by the person sinning from the evil circumstances and unprofitable ends by the effects giving scandal 2 Sam. 12. 14. by the manner of committing it wilfully and with a high hand Secondly We should labour especially to mourn for Gospel-sins 1. Because the sins of the Gospel carry the greatest guilt 1. They are against the second Covenant the Heathens perish under the guilt and curse of the first Covenant the second Covenant was never offered to the Devils when they fell from God they had never a second offer of mercy 2. They are against the bloud of the Son of God Heb. 6. 6. 10. 29. To sinne against God in his Son is a greater sin then to sin against the Law the Law is subservient to Christ in the Gospel 2. No man lies under such fierce wrath 2 Cor. 2. 15 16. no condemnation is confirmed by an oath but theirs Heb. 3. 11 12. 3. That which should have been for your welfare becomes your snare Acts 26. 18. Heb. 6. 10. Isa. 28. 13. The Gospel is
consideration of our Saviours death for our sins should be unto us a most powerful motive to repentance Two things are necessary in the point of repentance for sins past to confesse and lament them before God humbly craving pardon and for the time to come to reform and amend our lives casting away all our transgressions and applying our selves to all holinesse and righteousnesse Now to the performance of this duty the death of Christ must needs be to him that considers of it the most effectual argument and mighty motive in the world Do we not here see that the sins we have lived in are most loathsome to God for had he not hated them with infinite hatred would he have inflicted such horrible punishments upon our Saviour his only Son by them Do we not see that they are most dangerous to our selves exposing us to the suffering of intollerable evils unlesse by vertue of Christs death we be freed from them which can never be but upon our Repentance God hath in the death of Christ discovered such infinite abomination of sin and withall such infinite grace to the sinner that this should prevail with us Paul saith All we which are baptized into Christ are baptized into his death and we are buried with him by baptism into his death and we are crucified together with him that the body of sinne may be abolished We must be made partakers of the death of Christ if ever we will be made partakers of his resurrection we must be made conformable to his death if ever we will live and reign with him Marks to know whether our repentance be right 1. If it be speedy and without delay Satan alwayes saith it is either too soon to repent as in youth or too late as in old-age 2. Constant not cast it aside because we repented at our first conversion 3. Voluntary and so a filiall not a forced repentance voluntary repentance speaks love to God forced love to our selves 4. It must be deep and thorow repentance sutable to our sins the greatest sinners if gracious have the greatest sorrow and their joy is the more full after Psa. 22. 4. 2 Sam. 14. 14. III. Love This is a special grace of the Gospel it is a longing desire for the good of our brethren or a willing that good to one which is proper to him There is a double Union First Mystical with Christ the Head by faith and with one another by love Secondly Moral an agreement in judgement and affection Ioh. 17. 11. See 21 22 23. v. Act. 4. 32. Christ was 1. Incarnate for this end that his people might be one Ephes. 1. 10. 2. This is often inculcated in Christs Sermons Iohn 15. 17. He came from heaven on purpose to propound to us a patern of charity Ephes. 5. 2. Unity is the beauty strength and safety of the Church Act. 1. 14. See Isa. 11. 6. 3. Christ died for this end Isa. 2 15 16. 4. Christ aimed at this in his Ascention and pouring out of his Spirit Ephes. 4. 5. 5. It is the end of Christs Ordinances in the Church of Baptism 1 Cor. 12. 13. and of the Lords Supper 1 Cor. 10. 17. Every one is bound to love four things saith Augustine First God who is the chiefest good and therefore deserves the chiefest love Secondly Himself God gives no commandment for one to love himself because he commands one to love God as the chiefest good and so to love him as to enjoy him which one cannot do without love of himself Thirdly To love man as man 1 Thess. 3. 12. Fourthly To love all the Saints the brotherhood 1 Pet. 3. 17. those which love Saints as Saints or because Saints must needs love them all Ephes. 1. 15. Col. 1. 4. Philem. 5. Our love must be 1. Sincere or without hypocrisie Rom. 12. 9. it is so when we cleave to what ever is good in him and abhor what is evil in him 2. Fervent 1 Pet. 1. 22. 3. Constant a friend loveth at all times We must also love our enemies Matth. 5. 44 45. It is reported of Iohn that in his old-age being unable by weaknesse to speak long unto the Congregation he would stand up and â—n stead of a long Sermon ingeminate this precept Diligite filioli diligite Little children love love one another The subject of his Epistle is love 1 Iohn 3. 18. He is called the beloved Disciple because he was so full of it himself Christ cals it the new Commandment because excellent or because solemnly renewed by him Iohn 13. 34. These are my Commandments that you love one another This is the great grace which distinguisheth the children of light from the children of darknesse Iohn 13. 35. He that loves not is not of God There are high Elogies of it 1 Cor. 17. We must love our neighbour as our selves Iam. 2. 8. We must neither wish nor do them any more hurt then we would wish or do to our selves 2. We should really promote his good as our own 1 Cor. 10 24. We are 1. To pray for them Heb. 13. 3. 2. Counsel them Heb. 3. 13. 3. Relieve them in their wants Mat. 25. lat end The Sacrament is a Seal of our Communion that we are all one bread and one body It is evident that Christ upon his death instituted that Supper As to be a seal of that Covenant of grace between God and us ratified therebâ— So also to be a communion the highest outward pledge ratification and testimony of love and amity among his members themselves M. Thomas Goodwins Christ the universal Peace-maker part 2. Sect. 2. Yet the great wall of separation between the Papists and us is the Sacrament of the Altar and those that are called Lutherans and Calvinists the Lords Supper And this is a grace pressed with the like necessity toward man that saith is toward God The Christians in the Primitive Church did kisse each other at the Sacrament this was called Osculum pacis the kisse of peace in sign of love D. Clerk Some keep themselves from the Sacrament because they are not in charity These men shew manifest contempt to Christ and his blessed Ordinance that rather then they will forsake their malice they will want it 2. Such professe they will live still in malice and have no desire to be reconciled for if they had they need not refuse to receive 2 Cor. 8. 12. The Love-feasts were appointed to signifie their mutual love one to another they were immediately before the receiving of the Sacrament 1 Cor. 11. 21. St Chrysostome makes the love-feasts to be after the taking of the Eucharist They were used to have a great Feast to which all the poor people were invited on the charges of the rich This they did partly in imitation of our Saviour who instituted the Sacrament after a full Supper and partly in expression of their perfect love towards all men These Agapae or Love feasts
we come to see that the Sacraments are the Lords Ordinances and that those things which he promiseth in the Covenant of Grace and sealeth in the Sacrament are farre better then all profits and pleasures in this world By it we come to be stirred up to desire and long after these benefits and so to covet them that nothing in this world will satisfie us without them We should exercise faith at the Lords Table view the arguments the Ordinance it self affords 1. Here is Christ crucified before thine eyes and he clearly offers it to thy soul in particular he applies it to thee This is my body which was broken for thee and my bloud which was shed for thee Run over the sad story of Christs agony and say This was done by my Lord for my poor soul. 2. The Lord cals thee hither on purpose because thou art weak He will cherish weak beginnings Mat. 12. 20. For our affections we must behave our selves with joy comfort and reverence See 2 Chron. 30. 21. Mat. 26. 30. Thy heart should be cheerful in God and thankful praise him Thankfulnesse and joy are the effects of faith the Ordinances are often compared to feasts and banquets because of the spiritual delight and rejoycing which the soul ought to take in them Hence the very Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the giving thanks unto God for his mercies The outward duty is comfortable Circumcision was a bloudy rite yet this is nothing to the inward sweetnesse Iohn 4. 32. In one of the Evangelists it is said Christ blest the bread in another it is said Christ gave thanks Christ when he instituted this Sacrament gave thanks to God the Father that he was pleased to send him into the world to die for poor souls Fear is proper to the duty of the Supper because of those excellent mysteries Chrysostom cals this Table Horribilis mystica mensa Psal. 68. 35. mixt affections do best in a mixt state in the whole worship of God Psal. 2. 11. Hos. 3. 7. For our thoughts We must meditate 1. On the outward signs and what they signifie 2. On the dainties prepared 3. The love of him that prepared them 4. On our communion with Christ his Graces and faithful people The effect of these affections and thoughts will be stirring up the heart to thanksgiving When we taste the wine we should consider its properties Psal. 104. 15. Iudg. 9. 13. so there is satisfaction to God and comfort to the creature in the bloud of Christ wine ingenders new spirits warms and refines them the bloud of Christ infuseth a new vigour into the soul. Our Communion with Christ in the Supper is not only with his gifts and graces but with his Person whole Christ. There are two Elements to signifie this Bread his Body and Wine his Bloud Our Communion is with his whole Person with Christ invested with all kinde of Offices to do us good and furnished with rich graces and comforts 1 Iohn 5. 16. We partake of his wisdom as a Prophet righteousnesse as a Priest grace and glory as a King What must be done after the Sacrament We must endeavour to finde an increase of faith love and all saving graces in us abounding more and more in well-doing We should speak of the sweetnesse of Christ to others Psal. 34. 8. Some Disciples have gone from this Supper triumphing and trampling upon Satan as Lions breathing fire saith Chrysostome terrible to the Devils themselves If we finde not the fruit of this Ordinance presently either it may come from want of preparation or from trusting in our own preparation 2 Chron. 26. 15 16. or want of thankfulnesse for our preparation 1 Chron. 29. 14. or from want of stirring up the graces we have received in that duty Isa. 57. 8. 2 Tim. 1. 6. Or Because we were not humbled for former neglects Psal. 32. 4 5. God may deny us the present sense of our benefit 1. To train us up to live by faith 2 Cor. 5. 7. 2. To try our graces 3. That we may more diligently search into our own souls Psal. 77. 6. How oft ought the Sacrament to be received Amongst the Papists the people communicate only once a year viz. at Easter which superstitious custom many of our ignorant people follow Calvin 4. Institut 43. 46. roundly professeth that it behoveth that the Eucharist be celebrated at least once a week The Christians in some parts of the Primitive Church took the Sacrament every day because they did look to die every day Now in many places it is administred every moneth Object The Passeover unto which the Lords Supper succeedeth was celebrated once a year and therefore once only for this Sacrament is sufficient Answ. God ordained that the Passeover should be celebrated but once only in the year and on a certain moneth and day the Jews had many other visible signs to represent Christ and his benefits they had Sacrifices every day and legal washings but he hath appointed that this Feast of the Lords Supper should be often solemnized and that we should come often unto it 1 Cor. 11. 25 26. That the frequent celebration of the Sacrament is a duty is inferred from this Text by Peter Martyr Calvin Musculus Aretius Hyperius Tossâ—nus Pareus Piscator Dickson and Mr Pemble See Iohnsons Christian Plea Chap. 14. In the time of the Apostles the purest age of the Church they solemnized it every Lords day Acts 20. 7. yea it was their daily exercise as often almost as they had any publick meeting for the service of God Acts 2. 42. And this custom long continued in the Primitive Church after the Apostles times not only in the dayes of Iustin Martyr and Tertullian but also of Chrysostom and Augastine as appeareth by their writings untill by mans corruption and Satans malice the commonnesse of the action exposed it to contempt We should come often to the Sacrament there is no exception but want of occasion or some just impediment There was in old time a custom there should be a Communion every Lords day every one not receiving without lawful excuse being excommunicated which Charls the Great in some sort renewed and which Bucer advised K. Edward in this Land to restore again Whether if an Ordinance and namely the Sacrament of the Lords Supper though there seems to be the like reason in other Ordinances cannot be so administred but that by some which partake of it it will notoriously be prophaned that be a sufficient reason for the non-administration of it Or Whether for want of order and government to keep off such as are notoriously unworthy the administration of the Sacrament may and ought to be suspended Again Whether a Minister may lawfully and with a good conscience continue there in the exercise of his Ministery having a Pastoral charge where he hath not power to administer the Sacrament of
time of his Creation the Law that was proclaimed by Gods own mouth upon Mount Sinai which we call the ten Commandments whether it be in force in the Christian Church First Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force in these distinctions 1. You must distinguish betwixt the Law given to Adam in Paradise as a Covenant of life and death and as it is given in the hand of a Mediatour the Lord Jesus Christ. 2. You must distinguish betwixt the things that are contained in the Law and the binding power of the Law 3. You must distinguish betwixt the principal Law-giver and the ministerial Law-giver 4. You must distinguish betwixt the Law given by God even by the hand of Moses in the true intent and meaning of it and between the interpretation that the Jewish Doctors could make of it 5. You must distinguish betwixt the Law it self and the sanction of it The only Question is about the binding power of the Law that is Whether the things contained in the ten Commandments are by the Lord the great Law-giver commanded now to Christians The Antinomians hold the contrary quid nobis cum Mose the only rule say they they are under is the free Spirit of God enclining them by a holy renewed nature to do that which is good in his sight they are acted by a Law of love and they do the things of the Law but not because commanded in the Law they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side the Orthodox Divines say That it is true our light is only from Christ and the Spirit of God dwelling in us is the fountain of all the good we doe but yet say they the Lord hath commanded his holy Law to be our Rule which we must look to which if we transgresse we sinne and are to account every transgression of it a sinne and so are to be humbled for it and to walk as those which have offended a gracious God Reasons to prove the moral Law still in force to believers First Some places of Scripture prove it as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not saith Christ that I am come to destroy the Law I am not come to destroy but to fulfill it So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8 10 11. Ephes. 6. 2. Revel 22. 14. which Scriptures make it clear that believers are under the moral Law Secondly If believers be not under the Law then they do not sin if they do contrary to the Law or neglect the things commanded in the Law For where there is no Law there is no transgression Thirdly Because the Lord when he doth promise in the Old Testament the new Covenant he doth in that Covenant promise to write his Law in their hearts there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts It is a presumptuous speech to say Be in Christ and sinne if thou canst for Davids murder after he was in Christ was a sinne 2 Sam. 12. 13. In many things we offend all Jam. 3. 2. 1 Joh. 1. 8. Some object and say that this is an argument we are freed from it Because their heart is so willing to conform to Gods will that they shall need no other rule to walk by but their own Spirit Answ. If there be that conformity in them yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father Fourthly The moral Law is in effect nothing but the Law of nature we owe it to God as our Creator Beleevers are freed from the Law 1. As a Covenant of life Do this and live they have no need to look for life that way they have it at a better hand and a cheaper rate for eternal life to them is the gift of God and the purchase of Jesus Christ. 2. From the rigour of the Law 3. The irritation and coaction of it 4. From the condemning power and the curses of it The Law is 1. A glasse to reveal and make known unto us the holinesse of God and the will of God and secondly to make our selves known to our selves by the Law comes the knowledge of sin Rom. 3. 20. 2. It is a Foil to set off Christ it drives them out of their own righteousnesse and makes them highly prize Christ and the benefits by him Rom. 7. 24 25. 3. It is a perfect Rule of all our obedience 4. The meditation of the terrours of the Law and the threatnings and curses which the Lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption Luk. 12. 5. 1 Cor. 9. 29. The Antinomians cry Away with the Law and what hath the Law to do with a Christian and they say that such a one who preacheth things out of the moral Law is a legal Preacher they say the love of God shed abroad in our hearts and the free Spirit is our rule None ought to be legal Preachers that is to preach salvation by keeping of the Law only the Papists are such See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience and as a means to discover sin and convince men of their misery out of Christ Gal. 3. 23. The Law habet rationem speculi fraeni regulae The moral Law is a glasse to reveal sinne and the danger of it a glasse to discover it and a Judge to condemn it 1. A Glasse to reveal sin 2. A Bridle to restrain it 3. A Rule both within and without First A Glasse to reveal sin It discovers 1. Original sin I had not known lust but by the Law 1. It sets before us the Primitive righteousnesse wherein we were created 2. That there is something in us perfectly contrary to all this Colos. 1. 21. Acts 13. 10. 3. It discovers to us the dominion that this sinne hath over us Rom. 6. 12 14. 7. begin 4. Shews a man the filthinesse of this sinne 2 Corinth 7. 1. Iames 1. 21. Titus 1. 15. 5. Shews that this sin hath seminally all sins in it Iam. 1. 14. 1 Iohn 2. 15. 6. It discovers the deceitfulnesse of this sinne Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11. 7. Shews a man the demerit and miserable effect of this sin Rom. 8. 12. 2. Actual sin it shews 1. Every sin dishonours God his glory is denied debased 2. The perfection of the Rule Rom. 7. 12. 3. The harmony of the rule Iam. 2. 10. 4. It s spirituality it discovers the thoughts and intents of the heart 5. The infection of sin to a mans self if it be inward to others if outward it is called rottennesse plague leprosie 6. That one act of sin
alwayes bound not to deny his faith and religion either by word or deed A man is noâ— bound alwayes to speak the truth but he is bound never to lie seign or play the hypocrite All the Commandments are delivered negatively save the fourth and the fifth 5. The Lord that gave us his Law made none for himself and being the Law-giver he is above his own Law and may dispense with it upon his own will and pleasure as he did to Abraham commanding him to offer up his onely Sonne in Sacrifice which being commanded was to him just and honest by speciall prerogative which in another had been dishonest and unjust 6. The meaning of every precept must be taken from the main scope and end for which it was given and all those things to be included without which the precept cannot be performed therefore one and the same work may be referred to divers precepts as it pertaineth to divers ends 7. Under one vice expresly forbidden all of the same kinde and that necessarily depend thereon as also the least cause occasion or incitement thereunto are likewise forbidden Mat. 5. 21 22 27 28 29. 1 Thess. 5. 22. Under one duty expressed all of like nature are comprehended as all meanes effects and whatsoever is necessarily required for the performance of that duty The cause is commanded or forbidden in the effect and the effect in the cause 8. Where the more honourable person is expressed as the man let the woman understand that the precept concerns her where the duty of one man standing in relation to another is taught there are taught the duties of all that stand in like relation one to another as when the duty of one Inferiour toward his Superiour is taught there is taught the general duty which all Superiours owe to those that be under them which Inferiours owe to those that are over them and which Equals owe one to another 9. The Law forbids the doing of evil in our own persons and the helping or furtherance of others in evil though but by silence connivence or slight reproof and it commands not onely that we observe it our selves but that we preserve it and what lieth in us cause others to keep it Thou thy Sonne and thy Daughter must go over all the rest of the Commandments as well as the fourth 10. The Law is set forth as a rule of life to them that be in Covenant with God in Jesus Christ God in Christ is the object of Christian religion and of that obedience which is prescribed in that Covenant That immediate worship and service which we owe to God and must perform according to his prescription which is usually called Piety or Godlinesse is taught in the Commandments of the first Table Our Saviour reduceth the summe of these Commandments to this one Head Thou shalt love the Lord thy God with all thy heart soul strength and thought that is whatsoever is within thee or without thee even to the losse of thy life goods and good name all must yeeld to the Lords calling whensoever he will make trial of thy love towards him This particular duty may well comprehend all the rest for as is our love so is our faith and obedience God is loved above all things when in all that he promiseth he is believed and in all that he commandeth he is obeyed The general sins against the Commandments of the first Table are 1. Impiety which is a neglect or contempt of Gods true worship and service inward and outward Isa. 43. 22 23. 2. Idolatry which is the worship of false gods or of the true God after a devised manner of our own Amos 5. 26. That duty which we owe unto men by the Lords Commandment and for his glory which is usually called honesty or righteousnesse is taught in the Commandments of the second Table Our Saviour bringeth them to one head Thou shalt love thy Neighbour as thy self that is without fainting coldnesse delay or feigning from the heart fervently when and so long as occasion is given By Neighbour is meant not only our Friend or Kinsman but whosoever and of what Countrey soever that wanteth our help especially he that is of the houshold of faith The general sins against the Commandments of the second Table are 1. Inhumanity and injustice when we disregard our neighbour or deal injuriously with him 2. Partiality in affection when we love our friends but hate our enemies favour some for carnal respects contemn others that are to be respected Six Commandments are set down in many words and four nakedly in hare words as the sixth seventh eighth and ninth because men will easily be brought to yeeld to them The Scripture shews to man two wayes of attaining happinesse one by his own works called the Law the other by faith in Christ called the Gospel The Law driveth us to Christ and faith doth establish the Law Rom 3. 31. The Summe of the Law is abridged in the ten Commandments which God delivered on Mount Sinai and after wrote in two Tables This declareth our whole Duty 1. To God immediately which is in the first Table 1. Principal to make him our God Command 1. 2. Lesse principal in regard of 1. Sorts of worship to be performed unto him which are two 1. Solemn Command 2. 2. Common Command 3. 2. The giving of a set time to him Comman 4. 2. To God mediately and immediately to man for Gods sake in the second Table here his duty is shew'd 1. Severally to 1. Some kinde of persons specially Command 5. 2. To all generally in regard of 1. Their Persons for 1. Life Command 6. 2. Chastity Command 7. 2. The things of their Persons both Goods Command 8. Good Name Command 9. 2. Joyntly to all these in regard of the first motions of the minde and will in Command 10. CHAP. II. Of the first Commandment THou shalt have no other Gods before me SOme Divines judge that those words I am the Lord thy God which brought thee out of the Land of Egypt do contain the affirmative part of the first precept and the latter Thou shalt have no other Gods before my face the negative For these two sentences are elsewhere often joyned together as they be here and our Saviour citing the first Commandment rehearseth it thus Hear O Israel the Lord our God is one Lord. Besides say they if the words be not conceived as a form of commandment yet it must necessarily be understood to command the Worship of the true God and it so pertains to the understanding of the Precept that it cannot be separated from it Other Divines hold the first words to be a Preface to all the Commandments Buxtorf de Decalogo saith these words contain an Enunciative not an Imparative speech therefore they are not a Precept but rather a general Preface to the whole Decalogue in which reasons are brought why we are bound to obey him
in us and the full accomplishment of happiness in the Kingdom of Heaven One Reverend Divine now with God saith The duties required more particularly may be referred to two heads Some respect the Essence and Nature of God some the Authority and Dominion of God even as Subjects owe some things to their Prince in regard of his Person some things in regard of his Power of Government so do we the Creatures to our King and Creator The former may fitly be tearmed duties of dependance because they do naturally flow from that total dependance upon God the first being which must needs be found in all secondary beings and because they be certain necessary acknowledgements of our such dependance The latter may be termed Duties of Conformity because in and by them we do conform our selves unto the Will and Authority of God and by both become perfectly subject unto him Duties of dependance in general are those by which we exercise all the powers of our souls upon God principally and above all other things so far as his excellent Nature is fit to be their object for seeing He is the most excellent of all things and doth please to make known unto us his excellencies we should labour to be wholly united to him that is so excellent Duties of Conformity in general are all those by which we order the powers of our souls toward other things according to his good will and pleasure made manifest unto us Our duty concerning God is to know him and his will to believe in him according to his Promises to remember him alwaies and to esteem him above all things to trust wholly upon him to love desire fear and delight in him above all other things and with all our hearts Our duty in respect of good things Spiritual and Temporal is to exercise our wils affections thoughts speeches much more on Spiritual good things then Temporal and to keep them very moderate towards earthly benefits Our duty concerning sin is to hate it fly from it grieve for it be ashamed of it and angry with it more then any natural evil thing The particular duties here required are 1. Perfect knowledge of God in Christ which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his Word and Works specially in the Covenant of Grace and that for measure and degree fully We cannot comprehend God as he is in himself but as he hath manifested himself we ought to know him for knowledge is the guide of the affections the beginning of grace the ground of Worship When we know God as he hath manifested himself then do we come to believe desire fear and love him and trust in him as he requireth We cannot have God our God till we come to know him in Christ therefore it is promised to all the godly in the new Covenant they shall all know me 2. Acknowledgement which is an effectual and affectionate perswasion of the heart not onely that God is but that he is the onely Lord Eternal and Almighty most Wise most Holy most Righteous most Gracious and Merciful most Faithful and True the Creator Governour and Preserver of all things the Supreme Soveraign Judge of all the world and peculiarly the God and Saviour of his people that he hath chosen unto himself and with whom he hath entred Covenant of his free mercy in Jesus Christ. 3. Estimation which is a most high prizing of God according to his Worth and Dignity as the chief Good and our onely all-sufficient portion The estimation we have of any thing must be correspondent to the goodness of it But God is good above measure and our estimation of him should know no measure 4. Faith which is a lively motion of the heart whereby the soul doth invincibly cleave and stick unto God in Christ and unto the word of his Covenant as containing the chief good of man To believe is not barely to assent to the thing which is propounded to be believed for the authority of the speakers who cannot lie as the assenter is perswaded but to adhere to the Word of Truth as certain good and sweet both simply and in comparison Two things are required in Faith Something true and good to be believed and a firm certain assent and adherence to it Thus we are commanded to believe in God through Jesus Christ neither doth Faith respect the Promises Narrations and Prophecies of the Word onely but the Commandments and Threatnings also Psal. 119. 66. 2 Chron. 34. 19 21 27. Ioh. 3. 5. By Faith we possess the Lord as our own and hold fast unto him in whom all help and comfort is to be found 5. Confidence or Affiance whereby we trust lean rely or stay upon the Grace of God in Christ Jesus with assured security in the way of his Commandments for pardon of sin deliverance from all evil and the supply of all good Temporal and Spiritual according to his faithful and never-failing promise This is ever joyned with the true knowledge of God and in nature is of great affinity or rather all one with justifying Faith Who so reposeth all his confidence in God he taketh him in so doing for his God We are to trust in God for the giving and maintaining of all our good both temporal and eternal leaning on him for all defence and deliverance from evils spiritual yea and corporal casting all our care on him having no confidence in the flesh no duty is more frequently pressed in Scripture then this of confidence in God Hope in God is an inseparable companion of Trust which is an assured quiet expectation of what good promised is not yet accomplished grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scripture commended by many promises Psal. 27. 14. 31. 14. 34. 8. Lam. 3. 26. Psal. 37. 7. 131. 3. 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. 40. 4. 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18 19. Psal. 31. 24. 33. 20. Psal. 35. 21. 37. 9. 34. Psal. 9. 18. Isa. 49. 23. 40. 31. 6. Love of God in Christ which is a spiritual motion in the reasonable part presupposing Knowledge and Affiance whereby the soul goeth forth to embrace and possess God as the chief Good and with most pure earnest and constant affection to maintain communion with him Love is an affection of union it knits to the thing beloved and would not want the possession of it Love we see makes man and woman one and so doth couple us to God The body is carried by weight into his proper place so is the soul by love which is the weight of the soul unto its proper object Many promises are made to them that love
the Lord Psal. 91. 14. 145. 20. Psal 63. 8. 1 Iohn 4. 7. Iohn 16. 27. 1 Iohn 4. 16. Iohn 14. 23. 16. 27. Rom. 8. 28. Psal. 145. 20. Deut. 30. 19 20. 1 Corin. 2. 9. 2 Tim. 4. 8. Iames 1. 12. 2. 5. God is the proper Object of Love He is the chief good absolute allsufficient the rest and stay of the minde beyond which nothing can be desired in whom incredible joy and comfort is to be found and possessed for evermore God by Covenant is our God our Father our Husband He hath loved us and we ought to love him again His love to us is free and of meer grace our love to him is debt many waâ—es due from us and deserved by him Adam was to love God his Creator and happiness but Christians must love God as he is become their God in Christ in whom they are knit unto him The object of Charity is God in Christ God is to be loved in Christ in whom he is well pleased and greatly delighted in us Love of God must be most fervent and abundant more for degree and measure then to our selves or all creatures yea it must be with the whole power of our souls it is the summe of the Law Matth. 10 37. Luke 14. 26. 7. Fear which is a retiring or flying back from a thing if good because it is too high and excellent above the reach and without the extent of our power and condition if evil because it is hard to be escaped The fear of God is an affection of heart arising from the apprehension of Gods infinite Majesty and absolute Soveraignty both by Creation and Covenant whereby we are drawn to behave our selves more reverently dutifully uprightly respectively before him then before the greatest Monarch in the world and stand prepared to walk before him in holy manner shunning his displeasure and avoiding whatsoever might procure it God is to be feared in respect of his incomprehensible greatness absolute Soveraignty as Lord and Father and exact righteousness whereby he judgeth every man without respect of persons great Power and tender Mercies whereby he is ready to pardon them that humble themselves and intreat his favour God is absolutely called Fear Isa 8. 12 13. as unto whom all fear and dread is due Thus Iacob sware by the fear of his Father Isaac Gen. 32. 42 53. Reverence differs from simple fear which respecteth a thing as evil and so we are not bound to have it working but when we have occasion to conceive of God as angry and doth look to things as excellent and therefore must move so often as we have occasion to conceive of his Excellency Heb. 12. 28. 8. Humility when rightly discerning the infinite distance and difference that is betwixt God and us acknowledging his unspeakable Excellency and our most vile baseness in comparison of him his riches of Grace and our poverty his Power and our weakness his free undeserved Mercy and our misery we submit our selves to the good pleasure of his will wholly depend upon his Grace and ascribe every blessing we receive to his meer favour every good thing in us or that is done by us to his free goodness 9. Patience which is a full purpose of heart arising from the acknowledgement of Gods Wisdome Majesty Power Goodness Providence and Mercy with all quietness and without any pining reluctation or fainting revolting or tempting of God though the senses and appetite cannot but feel a repugnancy to sustain any evil that He will inflict upon us 10. Joy whereby the soul doth receive comfort and content in a good thing and is moved to embrace and possess the same And because God is the chief good therefore ought the soul to be moved with more vehement and fervent motions of gladness for his Love Favour Good Will and excellent Glory then for any or all other things whatsoever What we make our chiefest Joy that is our God for the heart resteth principally in that with which it is most delighted Iob 31. 25. It appears evidently by Gods Word that as a Father would have his children to live cheerfully so would God and therefore doth he so much call upon them to rejoyce Psal. 60. 19. 68. 3. Psal. 33. 1. 149. 1 2. 11. Zeal or fervour of will whereby the soul is moved and carried towards God with the strongest hottest and most fiery inclinations willing his Grace Favour and Glory infinitely above all things because it is the highest of all things that are to be loved willed desired or cared for and detesting loathing abhorring whatsoever tendeth to his dishonour Examples of thiâ— zeal we have in Moses Phineas Lot Elias David Iohn the Baptist and Christ himself In Ieremy Paul Peter and many others 12. An earnest and constant desire of Gods presence in Heaven Cant. 8 14. Phil. 1. 23. Rev. 22. 20. Each thing by nature doth covet perfection in its kinde and what nature hath taught every thing in its proper kind that Grace hath taught Christians in the best kinde viz. to desire perfect communion with God in whose presence is fulness of joy for evermore It cannot be that God should be known to be good clearly distinctly certainly and not be desired And if we know God to be the chiefest of all good things we cannot but set our affections upon him and covet above all things in the world to dwell in his presence Hitherto of those particular duties whereby we take God to be our God in minde will and affections now let us hear what be the effects of these 1. Meditation which is a staying of the minde in the serious thought and consideration of Gods Power Goodness Grace Mercy Love and Wisdome shining in the Word and Works of God specially in Jesus Christ the brightness of his glory with an holy delight and admiration at that most perfect and Divine Excellency which casteth forth the comfortable beams thereof upon the soul of him that so thinketh upon them Each particular duty before mentioned calleth for meditation knowledge is not gotten without meditation meditation kindleth love and love carrieth the thoughts after it Reverence is not raised without meditation and being raised keepeth the heart within compass that it doth not straggle up and down The glory of God as it shineth in Jesus Christ is most amiable and delightsome that if once it be truly discerned we shall take great pleasure to behold and view it What actual sight is to the eye that thought is to the mind Glorious pleasant objects draw the eye after them and what is apprehended to be Divine Excellent Pleasant Beautiful and Comfortable that will take up the mind If all thoughts affect and profit according to the nature of the object about which they are exercised then seeing God is the best most excellent most glorious object the minde that is most serious in the meditation of his Grace Power and Love in
Joh. 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. 1. He is to be a good example and pattern unto his people in love faith patience and in every good work 1 Tim. 4. 12. 1 Pet. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk aright Gal. 2. 14. 2. He is to feed the flock diligently and faithfully to divide the Word of truth aright 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk aright Matth. 28. 19. Woe to me if I preach not the Gospel Popish Writers call our Ministers in disdain Praedicantici 3. To dispense the Sacraments Go teach and baptize 4. To go before them and take heed to the flock One saith A good Minister should have five properties 1. Be sound in the faith 2. Of an unblameable conversation 1 Tim. 3. 2. Acts 20. 28. 3. Of competent abilities 4. Diligent and painful Verbi Minister es hoc age was Mr. Perkins's Motto 5. Not usurp the Office but be called in an orderly way Ioh. 3. 27. Rom. 10. 14. Ier. 14. 14. Heb. 5. 4. Papists say our Ministry is a nullity the Separatists say it is of the Devil and Antichrist There is first the inward calling of a Minister a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and mans salvation Not sufficient inward gifts of minde of knowledge learning and vertue is the inward calling to the Ministry because all these things may befall such a one as ought not to undertake the Ministry at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church 2. Outward to be appointed to this Office by such who are intrusted with this care Paul left Titus in Crete to ordain Elders that is Ministers The nature of this Call consists in two main things Election and Ordination Thus much for those Superiours which have authority in the Church and their inferiours The superiours and inferiours in Common-wealth follow and those are Magistrates and Subjects The chief duties of the Subject are honour and submission Command 5. Rom. 13. 1. In heart to reverence and outwardly to obey the Magistrate This honour and reverence includes within it a triple act 1. Of the minde in a due estimation and valuing of their place and dignity 2. Of the will in an humble inclination thereof unto them because of their excellency 3. Of the body in outward behaviour and carriage towards them Good Subjects must willingly obey the Supreme and lawful Magistrate Reas. 1. From the Authority put upon him by God he hath intrusted them with a portion of his own Authority and made him Commander in his own stead in obeying him we obey God if he abuse not his authority against him and contrary to his will and the trust reposed in him 2. From the end of Government the common good and the preservation of the welfare and society of the good But 1. This obedience must not be absolute and illimited God onely hath an authority over us it is better to obey God then man 2. So far must obedience be yeelded to their commands as they do not evidently tend to the overthrow and ruine of the common society Subjects are willingly to pay Tribute to a Prince or State David had Tribute Rom. 13. 6 7. Render to Caesar the things that are Caesar's Reasons 1. The state of Princes needs such support and supply 2. The fruit profit and benefit of his labours redoundeth to his Subjects 2. The duty of Magistrates 1. That there should be Magistrates 2. What is their duty It is the will of God that some men should rule over others 2 Sam. 23. 3 4. Civil Magistracy is a Divine Institution Dan. 4. lat end Prov. 8. 16. Rom. 13. 1 2. Reasons 1. God hath given some more eminent Titles then others they are called The foundations of the Earth Psal. 82. 5. the pillars and shields of the Earth Pastors Shepherds Saviours the Stay of our Tribes Cyrus my Shepherd Fathers Iob saith I was a Father to the poor 2. Gods appointment By me Kings reign God led Israel by Moses ruled them by Judges and Kings 3. He hath given them authority The judgement is not yours but Gods 4. He gives them ability to rule In the Heavens there are two great lights and they not equal in the Earth there is the Lion among Beasts in the Sea the Leviathan among fishes in the air the Eagle among the Fowls God hath not equalled men in their naturals stature senses in their intellectuals nor graces Government was necessary 1. In innocency God appointed order among Angels 2. In the corrupt estate Societies need it for restraining evil Hab. 1. 14 15. supporting good else shame and fear the curbs of sin will be taken away Man is a sociable creature 3. In the state of grace Tit. 3. 1. Object The Apostle Peter 1 Pet. 2. 13. cals Magistracy a humane Ordinance or Creature Sol. It is Ordinatio Divina secundum substantiam humana secundum modum sinem It is Divine in regard of the chief Authour but humane subjectively or objectively because it is about the society of men and finally because it was instituted for the good of men Magistracy in general is appointed by God but the particular form whether Monarchy Aristocracy or Democracy is a humane Institution Crocius in his Antiweigelius part 2. c. 9. quaest 1. proves that Verè fidelis Magistratum potest gerere and answers the Arguments against Magistrates Evil Magistrates are a scourge to a people A certain holy man they say expostulated on a time with God why he had permitted Phocas being so cruel a man to be Emperour To whom a voice answered That if a worse man could have been found he should have been set over them the wickednesse of the world requiring it 2. The duties of the Magistrate Zanchius saith there are three Offices of a Magistrate 1. To ordain both those things which belong to Religion and the Worship of God and to publick peace honesty and justice 2. To judge impartially or as the Prophets speak to do justice and judgement Magistrates of all men should be just 2 Sam. 23. 3. in regard of their eminent place justice will secure them 3. To punish evil doers with the Sword Rom. 13. 4. Casaubon in his Commentaries upon Polybius reports of one Hiero King of Syracuse that he obtained that large Empire not by right of succession although in times past obtained by his Ancestors nor by violence but from the admiration of his vertue and that he administred that Kingdome after he had got it alwaies with clemency dexterity and faith and lived about 90. yeers integris omnibus
him without division or derivation to other things We must love God in his creatures Christ in his members love other things in subordination to him Luk. 14. 26. Dupliciter contingit ex toto corde Deum diligere Uno quidem modo in actu id est ut totum cor hominis semper actualiter in Deum feratur Et ista est perfectio patriae Alio modo ut habitualiter totum cor hominis in Deum feratur ita scilicet quod nihil contra Dei dilectionem câ—r hominis recipiat Et haec est perfectio viae Aquin. 2a 2ae Quaest. 44. Art 4. Praecipitur nobis ut tota nostra intentio feratur in Deum quod est ex toto corde Et quod intellectus noster subdatur Deo quod est ex tota mente Et quod appetitus noster reguletur secundum Deum quod est ex tota anima Et quod exterior actus noster obediat Deo quod est totis viribus Deum diligere Aquinas ibid. Art 5. The Schoolmen say we first love God with a love of concupiscence after with a love of complacence Comparing our affection to God with our affection to other matters is the best way to shew the temper of our love 2 Tim. 1. 4. Luke 12. 21. 2. This love is not to be measured so much by the lively acts of love as by the solid esteem 3. It is not altogether to be judged by our time and care bodily necessities are more pressing God hath given us six days for our worldly imploiments and reserved but one day for himself Our love is many wayes inordinate 1. We love sin which we should hate 2. We hate good which we should love 3. We love that much we should love little 4. We love that little which we should love much 5. We love a private good more then the publick the body above the soul the creature more then the Creator prefer things of time before those of eternity Amor est conscnantia quaedam appetitus ad id quod apprehenditur ut conveniens odium verò est dissonantia quaedam appetitus ad id quoâ— apprehenditur ut repugnans nocivum ficut autem omne conveniens in quantum hujusmodi habet rationem boni ita omne repugnans in quantum hujusmod habet rationem mali ideo sicut bonum est objectum amoris ita malum est objectum odii Aquinas 1a 2ae Quaest. 29. Artic. 1. Love is the affection and pâ—â—pension of the minde toward some thing as good hatred is an aâ—ienation of the minde from some thing as evil to stand so affected to it as those words Farre be it Farre be it from me set forth when the soul riseth against it Every man by nature is full of wrath against God Ephes. 2. 3. Some interpret that actively Psal. 68. â— There is an enmity in man 1. Against the very being of God Psal. 14. 2. His Attributes would not have him to be so just and jealous Psal. 50. 21. so pure and emniscient Isa. 29. 5. 3. Against the councels of God Isa. 66. 3. Ezek. 14. 3 7. 4. Against the precepts and prohibitions of God Rom. 7. 5 8. 5. The worship of God Deut. 32. 17. Psal. 1â—6 37. 6. The threats and promises of God Job 15. 7. His administrations Rom. 3. 4. * Our hatred must be withdrawn from such things and persons as are not to be hated First Things 1. Goodnesse vertue piety because it is the image of God and is in it self most beneficial Prov. 1. 22 29. 2. The means of goodnesse as Instruction Reproof Correction Prov. 9. 8. 12. 1. John 3. 20. Secondly Persons 1. The Church in general 2. Any good man 2 Tim. 3. 3. Psal. 34. 21. 3. He which admonisheth or correcteth Prov. 9. 4. an enemy Matth. 5. * Hatred differs from anger in three things 1. Anger is with a particular Hatred against universals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde I hate every false way 2. Anger may be cured by time but noâ— hatred 3. Anger is content to render like for like hatred aims at the destruction of things Among the Aegyptians a Fish was the Hieroglyphick of hatred because of all creatures they doe most devour one another We must hate sin as sin for it self else our hatred is not from a principle of love to God as sin is a transgression of his Law Psal. 97. 10. If we hate sin for it self we will 1. Hate all sin à quatenus ad omne valet consequentia as he that loves a Saint for himself loves every Saint 2. We will dislike sin under what shape soever it comes 3. We will dislike it in all sorts of persons those that are near us Psal. 139. 20 21. 4. We will hate sin in the being as well as acting of it the Law requires a holy nature as well as life 5. We will set no bounds to ouâ— hatred Isa. 33. 15. 6. Will dislike all occasions and means that tend to it Every Christian should have his heart possessed with a lâ—â—â—hing detestation hatred of sin that being indeed the first and principal and most immediate object of hatred Hatred of sin will bewray it self 1. In a constant jealousie and watchfulnesse over the soul and over every small rising of corruption 2. By a serious resistance in the temptation Rom. 7. 15. 3. By bitter grief after the transgression Jer. 8. 6. Rom. 7. 23. See M. Pembl Vindic. grat p. 129 130. a In these hungrings thirstings of the soul there is as it were the spawn of faith Semen sidei there is aliquid sidei in them Psal. 10. 17. 145. 19. Isa. 55 1. 44. 3. Luk. 1. 52. Revel 22. 17. Bolton on Mar. 5. 6. It is the reaching of the soul after that which likes us because it is like us It is an assection of pursuing or following after the absent good It is that by which the minde stirs up in it self longing and wishing and quickens it self to seek and attain that good which it loveth and yet is not present with it Phil. 3. 14. Prov. 18. 1. Bonum delect abilâ— non est absolutè objectum concupiscentiae sed sub ratione absentis sicut sensibile sub ratione praeteriti est objectum memoriae Aquâ—n 1a 2ae Quaest. 30. Art 1. Christ brings the heart to heaven first and then the person His own mouth spake it Mat. 6 21. He that had truly rather have the enjoyment of God in Christ then any thing in the world shall have it Baxters Saints everlasting Rest par 1. c. 3. * Some call it Abomination Scio equidem vulgò in Scholis opponi Passionem quae tendit in bonum quae sola nominatur cupiditas vel desiderium ei quae tendit in fugam mali quâ— vocatur Aversio Sed cum nullum detur bonum cujus privatio malum non sit nec ullum malum cujus privatio non sit bonum Et