Spirit that worketh in the Children of Disobedience Satan is a warlike Prince fights daily against the Saints His Army consists of Principalities and Powers Rulers of darkness Spiritual wickednesses in high places i. e. several Regiments of Devils Eph. 6.12 We wrestle not with flesh and blood but with principalities and powers c. All these Spirits are enemies to the godly for he fights against them but they are Commanders over the Sinner for he serves under them As the poor Gadaren had a Legion of Devils that possest him so the poor Sinner hath a Legion of Lords that command him This makes the slavery out of measure slavish because the multitude of Lords doth multiply slavery For one Father to have many Children is an honour but for one Child to have many Fathers to be Filius populi is true Baseness and Bastardy So for one Lord to have many Slaves is a glory but for one Slave to have many Lords is extreme Baseness and Slavery The Use of all is to draw thee from Sin because sin is true slavery Thou detestest Slavery in the least degree when it bars thee of the propriety of thy Goods and wilt thou endure the slavery of Sin the basest-slavery that is Wilt thou fear the highest degree of it when it bars thee from the propriety of thy self and forces thee to vile and base acts Set thy Soul against this slavery by striving to oppose it and God give thee grace to be free from it for Jesus Christ his sake Amen The CONTENTS Grace cannot deceive TITLE XIV Of the Innocency of the Law Transition NOtwithstanding all that hath been said of the weakness and insufficiency of the Law and of the deceit and bondage thereby still the Law is holy just and good because God is so that made it That must needs be Spiritual because God is a Spirit A thing therefore may be the occasion of sin though in it self it be never so harmless As all the good Creatures of God which being abused groan again after their manner and long to be delivered from their servitude So the Law of God gives no occasion to Sin of it self but Lust takes occasion from the Law to stir up sin contrary to the Law And therefore the Law retorts upon Sin again to condemn it so much the more and to punish it so much the more So that the effect of the Law through the sinfulness of sin is to work sin and wrath deceit fear and bondage and to hold men down continually under this trembling condition all their life long through the horrour of death And the Law of Morality besides the penalty of scourging or Death without mercy annexed thereunto to keep men from Transgressions hath also a Ceremonial Yoke to put upon the Shoulders of such as otherwise would fall to Idolatry c. which altogether could not do but was a heavy Yoke too heavy for them to bear And therefore the Law it self for that part thereof which was Typical and Ritual fell of it self as altogether unprofitable and that small part thereof which was Moral fell not but longed for greater perfection and Grace to be added above the Justice and Rigour which was so ineffectual and accordingly the Law was delivered from the Insufficiency thereof as it was but the lowest part of Morality and was fulfilled to the highest pitch of Spiritual Perfection by Christ who came not to destroy the Law but to fulfil it And those that were under this Law either written or not written either Jew or Gentile were delivered from this State of Bondage and Fear into the glorious liberty of the Children of God So the Law of Justice must needs be a just Law to direct and a severe Law to punish and when it had directed and punished it did all it could do but reformed none from Sin at least inwardly nor saved none from Punishment so that still it left men sinful as it found them and more too and left men miserable as it sound them and more too So that there is an Impossibility that ever any man should be saved by the Law and an Impossibility that any man can be saved by any thing but Grace II. In all God's Dispensations he giveth us to understand 1. That the Law of nature was not sufficient to keep man in the Innocency in which he was created because he was deceived by his Lust a-against which that Law gave him no strength by the strength of his Will he might have stood but not by the strength of the Law So he was deceived in that 2. That when the Law of Nature came to be written for him to read with his bodily eyes as he might before with the eyes of his mind yet still it would not do And when Poenal Laws were added they might keep him in bondage and bodily fear of Death as they did but never secure him from offending nor spare him when he did offend and still it would not do So Justice still shews us every way and by the Law so much the more So the Law deceives us by shewing us the way into which it had no power to put us but left us to take that right way and threatned us if we should offer to leave it So still alas we are deceived by Law and Justice which both intended us good but our own Lust hindred it from coming upon us But as for Grace and Mercy they can no way deceive us Grace cannot deceive nor will they suffer our Lust to deceive us Law and Justice in themselves do not deceive us but Lust does properly deceive us by them Grace and Mercy in themselves do our Work for us and can no way deceive us directly nor indirectly Law and Justice though they did not directly deceive us yet Lust did for all them for they could not help it though they stood by all the while and looked on But Grace and Mercy they do no ways deceive us nor suffer us to deceived So that there is more power in Grace and Mercy than in Law and Justice For what the Law could not do in that it was weak through Lust that Grace did do in that it was strong through Faith And not only condemned Sin in the flesh as the Law did not but destroyed Sin in the flesh and out of the flesh as the Law could not do by Christ's taking in mercy our Flesh upon him See how God gives us wonderfully to understand the power of his Justice to humble us for sin so much condemned and punished in us and to know the greater power of his Mercy to raise us up from sin so much pardoned and unpunished in us 1. God put Mankind under the administration of the Law of Justice to convince him of his sin and of God's just wrath That he might see there was no help for him in himself nor from any Creature no not from God's Law it self that he might abhor himself and bewail his
but the less it suppresseth it or provideth any Remedy at all against it Rigour The Meer Law as it is the first Covenant of Works contains in it nothing but Rigour and Justice but no Grace nor Mercy at all A Rule it is to declare what is Right and what is Wrong but no means of it self efficacious to the doing of Right or the not doing of Wrong And therefore there is an extraordinary Weakness therein as to the Justification of a Sinner Heb. 7.18 Rom. 8.3 What therefore the Law could not do for the weakness and unprofitableness thereof through the flesh Christ taking the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit And that the Law of the Spirit of Life in Christ Jesus might make us free from the Law of Sin and Death Rom. 7 5 6 For when we were in the flesh the Motions of Sin by the Law did work in our Members to bring forth fruit unto Death But now we are delivered from the Law that being dead wherein we were held that we should serve in newness of Spirit and not in the oldness of the Letter So sin taking occasion by the Commandment works in us all manner of Concupiscence For without the Law sin is dead And so we were alive without the Law once but when the Commandment came Sin revived and we died And the Commandment which was ordained to Life proved in effect to be unto Death But sin taking occasion by the Commandment deceived us and by that Commandment slew us All this while the Law is holy and the Commandment holy and just and good And that which is so holy and just and good is not directly nor truly the Cause of our Death nor can it be so God forbid by its own Natural operation for out of good nothing but good can proceed but Sin that it might appear sin naturally worketh death by the occasion of that which is good For Sin taketh occasion by the Commandment to become exceeding sinful The CONTENTS Sin deceives Grace un-deceives My defect Fruition High understanding Ignorance True knowledge Means to discern Truth Rules Principles Authority Infallibility Will. My Lust Vnderstanding Physical and Moral Agents Will. Casual Cause of Sin Law TITLE IV. Of the Deceit of the Law THis seems to be a mystery Sin deceives that we should be deceived into sin by the Law of God It will not therefore be a Digression nor altogether unprofitable if it were to shew how a Law and a good Law and the Spiritual Law of God in the Old Testament should be said by St. Paul to be though but an occasion to deceive us into sin and death Strange that that which was so good should be made so much as the occasion of Evil and of the greatest of Evils to death it self and the greatest of deaths to a death in sin How then did Sin take this occasion by the Commandement of God first to deceive us and then to kill us if we can tell And how great then is the Power of Grace O the depth of the Riches of God's mercy that only can make us alive unto God Grace undeceives and be a death unto Sin and to the death of Sin and kill that which would kill us when nothing else can do it That when Sin did so abound by the occasion of Good Grace might so much the more abound by the occasion of Evil For which we must thank God who hath given us this great victory through Jesus Christ our Lord. When therefore Sin urges the strength of the Law against us and advances the Sword of Justice to strike us to death and that by the accusation of the Devil who hath the power of Death then Grace lays her hand upon the Sword of Justice and stops the mouth of Sin and the clamour of the Law and of the Devil that lays the Law against us and saves us from the stroke of Death and giveth us Victory over all those through Jesus Christ our Lord. So we may be deceived after a sort by the Law but we can no waies be deceived by Grace But yet we have not answered this point How the Law or rather Sin by the Law comes to deceive us This I say then Sin deceives me by misinforming my Understanding and by misguiding my Will The Law orders me to life but Sin deceives me in and by the Law unto death It will be sit therefore to consider here these four Points 1. My defect I am deceived that 's for certain 2. The direct efficient Cause of my deception is Lust 3. The casual or accidental Cause of Sin the Law 4. The Innocency of the Law My Defect My Defect I am plainly deceived He is said to be deceived that akes one thing for another this is all one with an errour or mistake in the Understanding and this in the Will declining to follow right Reason an Erratum He is properly decieved who fails of some end which he intended and aimed at Decipitur de quo aliquid capitur he is deceived from whom something is taken away which he should or would enjoy This is Fraud God praeordained every thing to its proper end All Unreasonable Creatures attain their ends but if they should not they cannot be said to be deceived because they understood them not that they might aim at them Reasonable Creatures fail of their Ends because they are deceived in their Judgments and Endeavours God in the Scriptures opens and offers Eternal life and gives me Understanding to apprehend it and a Will to accept it a Law to direct and his Grace to assist my Humane frailties But I am deceived 1. In my Apprehension by infinite Errors mistaking Falshood for Truth Vice for Vertue Pleasure or Profit for true happiness Temporal life and glory for Eternal 2. In my Prosecution by infinite Errata misdoing evil for good Fruition 3. In my Fruition which I fail of in the end and I deceive my self by way of fraud My Understanding I speak not of her privative Ignorance but of her Errors her oblique and depraved knowledge the more I have the more I am deceived High Understanding An elevate transcendent Understanding frames most irregular conclusions A fine Wit hath more refined Errors Learning it self is but a kind of progress in Error Ignorance When I was quite Ignorant I had no error in me but now I have got a little knowledge I have learned some Rules to erre by Learning is a remedy to Nescience but no bar to Error and Truth carrying the same countenance I have no perfect skill to discern them and especially because little Ore amongst a great deal of Dross and a pound of Error to a dram of Truth We are all deceived in one thing or other Truth is hard to come by and there
with Penances and Reliques and Indulgences and Outward performances never regarding the Inward killing of Lusts nor expecting a Living Law written in the heart This is to forsake our Husband Christ and cleave to the bondage of the Law which is dead to us by Christ's Cross and might be dead in us by his Spirit if we would believe And the ground of all this Error is from a Novel Interpretation of that Paragraph of the latter part of the seventh of the Romans contrary to all Antiquity Sense or Reason SECTION IV. The Reasons for this Victory over the Law are these Because Grace is stronger than the Law Grace stronger than Law Mercy rejoyces and prevails over Justice The absolving power of the Gospel is stronger than the condemning power of the Law The Mercies of God are above all his Works Prerogative is above Law Custome overcomes Law Mercy much more The Sword of Justice is strong and sharp but Mercy keeps off the blow and holds the hand of Justice from striking If the Law calls aloud for Justice Christ's blood calls louder and pleads for pardon If any man sin we have an Advocate with the Father and the blood of Christ is the Propitiation for all sins God will have mercy because he will have mercy and what is that to the Law It is the will of God to pardon and pass by Iniquities Transgressions and Sins and to remember them no more When the strong man enters into the house he keeps it and all that is therein but when a stronger than he comes upon him he binds him hand and foot and casts him out So is the Gospel to the Law 2. Because the Spirit of Grace is stronger than the Spirit of the Law Spirit of Grace stronger than Spirit of Law The Spirit of Sin is strong in it self Lust hath a violent impulse and vehement motion The Spirit of Sin is stronger by the Law and rages and takes on much more for being opposed Like a Lion scorns to be kept in but breaks down all barrs and bounds to run abroad at randome But the Spirit of the Law is stronger for though it cannot curb sin from sinning yet it keeps it under the Curse that it cannot escape it But when the Spirit of Grace in Christ comes it preacheth deliverance to the Captives and recovery of sight to the blind and opens the prison doors to them that were fast bound in misery and iron and publishes the acceptable Year of the Lord. The Word of God is mighty in operation throegh the Spirit for the beating down of the strong holds of Sin and Satan As Light is stronger than Darkness to destroy sin so the Blessing of Grace is stronger than the Curse of the Law to take it quite away Though the Spirit of the Law be the Spirit of God's Justice yet the Spirit of the Gospel is the Spirit of God's Mercy which God will have to be more effectual than the other and Blesses whom the Law curses yea and they shall be Blessed 3. God delights more in Mercy than Vengeance Because God delights more in shewing Mercy than in executing Vengeance in sparing than in punishing As I live saith the Lord I delight not in the death of a sinner but rather that he should turn and live Judgment is his strange work Bowels of mercy tender pity and Compassion are his delightful properties 4. Because Man is made to be the object of God's Love not Wrath Man Object of God's Love his Blessing not a Curse Life not Death Heaven was prepared for Men and Angels till they sinned and then Hell was prepared for them and since that for all Hypocrites like unto them We cannot imagine in any reason that God made his poor Creatures for everlasting Destruction We may observe it in our selves though we be evil yet we are not so unnatural as to beget children to starve them or beat out their brains or leave them to the wide World or send them to the Hangman to be tormented to death And if we that are evil know well enough notwithstanding to give good things to our children not a Scorpion for a Fish nor a Stone for an Egg how much more then shall our Heavenly Father give his Holy Spirit to them that ask him and how infinitely more pitiful and compassionate is he than we can imagine or express Christs Pleading undeniable to God 5. Because the Pleading of Christ for Mercy purchased by his own Blood is undeniable to God above all the Pleading of the Law or the Devil that lays the Law against the Brethren whose malicious accuser he is God will not cannot deny his own Son and whatsoever we shall ask the Father in his Name he will deny us nothing SECTION V. Victory procured meritoriously by Christs death 1. This Victory is meritoriously procured for us by Christ's Death O Death I will be thy death O Grave I will be thy destruction And his Resurrection was the pledg to assure us thereof 2. This Victory is really effected and performed in us by the Spirit of Christ raising our Souls from the death of sin to the life of righteousness and our Bodies from the Grave to the life of glory If the Spirit that raised up Christ from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you As if he should have said If the Spirit of Christ dwell in you regenerating your Souls to a New Creature which is the first Resurrection from the first death then the very same Spirit shall also immortalize your Bodies which is the second resurrection from the second death that upon them the second death shall have no Power Thus abundantly hath God provided for us by Jesus Christ both in respect of our Souls and of our Bodies Our Souls raised from the death of sin and the curse of the Law Our Bodies raised from the Grave The Natural Body is raised a Spiritual Body the Corruptible puts on Incorruption Dishonour turn'd into Glory Weakness into Power a Change to be as the Angels in Heaven Rom. 8.23 2 Cor. 5.2 We Groan within our selves waiting for the Adoption to wit the Redemption of our Bodies In this we groan earnestly desiring to be clothed upon with our house which is from Heaven Victory obtained by the Spirit of Faith 2. But no obtaining this Victory over death purchased for us till by the Spirit of Faith we obtain a Victory over Sin which is also procured for us by Christ who hath received the Promise of the Spirit for all that believe This is that Crown of Life that Christ the first born of God and first begotten from the dead shall set upon the heads of all those that have fought the good fight of faith and have been more than Conquerours For as death proceeds only from Sin for sin is mortal so life
can possibly be reckoned or accounted from another Man as that the use-fruit or propriety thereof should belong to me and no other No right can be imputed or reckoned to any Man's Virtues or vices which are the qualities and habits of his Soul no more than the temper features or proportion of his Body can be accounted to another But Rights adherent unto things to have use and enjoy them may and are with very good reason accounted and reckoned unto such or such Persons As by Birth Labour Purchase Donation or Usuâ—apion are qualified for them The summe is God by his Promise counted to Abraham a right not for his Birth generous nor for his Works righteous but for his acceptation of Faith Jus fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 4.11 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 9.30 Faith-right is opposed to Birth-right Work-right Purchase-right Gift-right or any other Right To all Rights Accounting is the common Genus that is to the species of justifying or condemning Rights for both these are acts of accounting either to justify Men to some good by giving to them a reward or to condemn Men to some evil by inflicting on them some punishment or taking their Rights away and laying contrary hardships upon them SECT VI. Reason 4. Abraham was legally and morally righteous before he believed the Promise and yet he was not justified by that Righteousness But when once the Promise was made by God and accepted by Abraham then was created unto him a Right which he never had nor could have before to a numberless Issue and plentiful Inheritance to an Alliance and Friendship with God and to an exceeding great reward which he had not here And therefore he looked for a City whose builder and maker is God Heb. 11.10 And he desired a better Countrey than the Land of Canaan was even a Heavenly And so did the Patriarchs who had not their portion in this life Heb. 11.16 but wandered up and down in Deserts and in Mountains and in Caves of the Earth clothed with sheep skins and Goatskins being destitute afflicted and tormented of whom the World was not worthy wherefore God was not ashamed to be called their God for he hath prepared for them a City and he is not the God of the Dead but of the Living I conclude therefore as far as I am able to conceive being ready to learn better that all Rights that do arise unto any Person from a promise are convey'd to that Person by his Faith or which is all one his Faith is reckoned unto him to be the means to give him Right to the thing promised and be he never so Righteous or Holy otherwise this is not nor cannot be imputed or reckoned to him to give him any Right as to God and his Rewards but Faith only Hitherto hath been treated the Righteousness of Man which is the stream now in humility I approach to God who is the Fountain from which all Righteousness is derived SECT VII God is only Righteous yea Righteousness it self There is none good but God who hath all Right and doth all Right God Righteous All that have Right and do all right both have it and do it from God they are of God and do the works of God that have any jural or legal or do any moral Righteousness Satan only is unrighteous and wickedness it self not having any jural or legal nor doing any moral Righteousness he hath no right and doth all wrong All that are unrighteous have it and do it from Satan As to have no good by Jural Righteousness and to do no good by Moral Righteousness Ye are of your Father the Devil because you do the works of your Father All Righteousness of God is by Faith and all unrighteousness of Satan is by infidelity SECT VIII 1. God is Legally Righteous the Fountain of Law and Justice Legally The Judgment is Gods he sitteth amongst Princes The Judg of all the World must needs do right Just and true are thy waies O King of Saints that thou mightst be justified when thou speakest Ps 51.4 and clear when thou judgest SECT IX 2. God is Morally Righteous the Fountain of Mercy and Pity Morally whose Mercies are above all his works He doth abundantly pardon and pass by iniquities transgressions and sins and remembers them no more SECT X. Jurally 3. God is Jurally Righteous the Fountain of all Lordship and Dominion that hath the Allodium the absolute direct soveraign Dominion of the whole world over all owners Lords and Kings by right of Creation all other Lords holding of him and he only of himself To Mankind God hath granted the utile Dominium the Usufruct and Emphyteusis of the World in fee under him and they performing the condition of Faith Homage and Allegiance to him their Liege Lord upon them he hath setled the Heavenly Inheritance And for the better Conveyance and assurance of this settlement God after the manner of Men ordained his last Will and Testament and confirmes it by the death of Jesus Christ that it might never be revoked and disannulled and justifies them to all the Rights and Legacies therein contained by the Title of their Faith Transition of which Justification we come now to speak in its proper place The Third BOOK OF JUSTIFICATION The CONTENTS The Term Justify Accounting Synonyma Bondage Freedom Burden Corporation Other names TITLE I. Of the Name of Justification THE Term Justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things Term. 1. To make upright 2 To make kind 3. To make a proprietary or owner two waies 1. Declaratively by Sentence in Judgment to do Men right not to justifie the wicked The doers of the Law shall be justified Rom. 2.13 2. Efficiently by free donation i. e. to be Jurified 1. Procreantly My righteous Servant shall justifie many i. e. shall give them a right By the obedience of one many are made righteous 3. Conservantly to hold right Thus Abraham was justified by works after he was justified and created righteous by Faith Ja. 2.24 25. For by works a Man is justified and not by Faith only So Rahab was justified by her works Faith gives right works declare and keep right Works are a sign to shew Faith and a cause to conserve Faith from being a dead Faith The Term Justifie and Justified in English is a Latinisme in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 5.19 made Righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Italian Constituted just in French Rendred just To Justifie is to declare a Man guiltless or to pardon and give him a right to have and to hold all those rights whereof condemnation would deprive him Ps 82.3 should Sentence of Law be given against him Defend the poor and Fatherless do justice to the afflicted and needy The Latin saith Humilem pauperem justificate Justifie the oppressed and poor vulgar English
is no peace We cannot benefit by a Preacher whom we do not love Object A Vulgar Errour Whose fault is it why do ye not love Answ at least for the Words sake If he give cause of disaffection yet you might set that aside and hear the Word which is able to save your Souls without respect of persons not having itching ears or heaping up to your selves teachers or having new persons in admiration This was the excuse of the King of Israel against Michaiah a good Prophet but he hated him because he prophecied not to his mind Object He lives not well Answ That 's something to him and a scandal to his Profession but the Scribes and Pharisees sit in Moses's Chair what therefore they say unto you that do but do not according to their works for they say and do not Therefore this is no just excuse before God Besides there is much of fancy and humour in the case and a luxurious kind of wantonness in the great variety of Preachers and affectation of humane Eloquence not knowing well who will please and never being long pleased with the best of Men. Here is a cheat in this for want of an honest humble heart God's Word is to be regarded though the Preacher be never so mean St. Paul was not liked for his plain though powerful preaching but the flourishing Attick Oratours had all the applause He was counted a babler and Christ himself was despised The good opinion of the People is to be desired if it may be had fairly but when it cannot as who is he that can please all and at all times The Person being approved by authority may do his Office and satisfie himself in his well informed conscience It is well said of Seneca Mala opinio benè parta delectat An evil Name may delight a good Liver Benè facere malè audire Regium est The best of Men have been abused Christ was slandered to do his Miracles by the Prince of Devils to have a Devil in him and to be a Friend of Publicans and Sinners Companions 1. Companions in sin especially the Clergy They strive to make a Priest drunk or otherwise debauched that they may spye his nakedness and glory in his fall and strengthen themselves in their own wickedness and stop the cry of their own Consciences The meanest Sot when rebuked for drunkenness will say Why our Parson is as often drunk as I And surely he knows the way to Heaven Others will scoff and say Surely these Priests know a nearer way to Heaven than other Men. These are blind Guides that lead the Blind and both fall into the ditch But the true rule is Follow not a multitude to do evil lest if we partake of their sins we share also in their judgments We must not live by examples but by Rules The safest way is to be holy God not regarding Gross nns 9. Conceit of God's not regarding Tush God regardeth not is there any knowledg in the Most High We shall scape in a croud 10. Gross sins Peccata conscientiam vastantia Sins that take away the sense of sinning Peccatis magnis etiam jura Naturae intereunt High sins destroy as it were the Law of Nature Success Ps 50.21 11. Success Prosperum scelus virtus vocatur Vice successful is called Virtue These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Joseph's Brethren prospered in peace and plenty in their Father's House for many years after their cruelty to their Brother at last being pinched with want and threatned with death they cryed out Gen. 42.21 We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this distress come upon us Because sentence upon an evil work is not executed speedily therefore the heart of the Children of Men is fully set in them to do evil So will they call evil good and good evil put light for darkness and darkness for light but bitter for sweet and sweet for bitter Fret not thy self because of him who prospereth in his way because of the Man who bringeth wicked devices to pass For evil doers shall be cut off Ps 37.7 9. but those that wait upon the Lord shall inherit the Earth My feet were almost gone my steps had well nigh slipt for I was envious at the foolish when I saw the prosperity of the wicked for there are no bands in their death but their strength is firm They are not in trouble as other Men Ps 73.2 c. neither are they plagued like other Men therefore pride compasseth them about violence covereth them as a Garment their eyes stand out with fatness they have more than heart could wish Waters of a full cup are running out to them and they say How doth God know and Is there knowledg in the most High Behold these are the ungodly who prosper in the World they increase in riches Verily I have cleansed my heart in vain and washed my hands in innocency for all the day long have I been plagued and chastned every morning When I thought to know this it was too hard for me until I went unto the Sanctuary of God then understood I their end So foolish was I and ignorant I was as a Beast before thee Righteous art thou O Lord when I plead with thee Jer. 12.1 2 c. yet let me talk of thy Judgments Wherefore doth the way of the wicked prosper wherefore are they all happy that deal very treacherously Thou hast planted them yea they have taken root they grow yea they bring forth fruit thou art near in their mouth and far from their reins pull them out like sheep for the slaughter and prepare them for the day of slaughter All things happen alike to all Men and no Man knoweth good or evil by all that is before him 12. Satisfaction A general cheat to Mens Souls when they fancy Satisfaction that after great sins if they pray read hear give alms pay for Masses Indulgences Penances c. they shall expiate their sins and bribe God As the Jews and Heathens thought they did which is a plain mocking of God and a derogation from his Justice and mercy and the full Mediation of Jesus Christ For what are Rivers of oyl and the Cattel upon ten thousand Hills the fruit of our Body for the sin of our Soul 13. Want of a Spiritual Clergy and Magistracy Want of a Spiritual Clergy Jude 2.19 2 Chr. 24.2 14. As the Children of Israel returned and corrupted themselves when the good Judg was dead And as Joash did that which was right in the sight of the Lord all the daies of Jehoiada the Priest but afterwards fell off again So great a matter is good teaching by precept upon precept and
exist in the Intellect are as certainly One True and Good as material or real Entities that exist in Nature Demonstrations And therefore wise and painful men collect conclusions sufficient to make Faith in such a degree of Perfection as they are capable to have and we to understand in this life not presuming any further And when they have done all that they can they have done like men and let those that can mend it as well as they can and pardon those that could not do so well as they or as others should do For when we have said or done all that we can we must all acknowledg that we are in the dark Mathematicians It is common for Mathematicians to boast that they have monopolized all Demonstrations to their own Arts and all other Arts produce nothing but Probabilities Yet I could challenge the best Mathematician of them all in Uranometry or Geometry to demonstrate an exact mensuration of the Celestial or Terrestrial Bodies to the last fraction of a fraction in every Degree Digit Minute or Scruple or that they can so much as draw a straight Line or frame a Global Circle without the least gibbosity or concavity therein as may be discovered by the help of a Magnifying Glass placed in the Beams of the Sun for our eyes of themselves are not so piercingly good as to discern them I do not know but that the Bee can work the orbicular doors to her pentagonal Cells without any irregularity and so may some other works be strictly curious by the Instinct of Nature as are the gallant flowers c. But let the Rational Eye or Hand shew such Perfections I le dare them to it if they can Solomon in all his glory was not arrayed like one of these I know they can come very near and they are so wise and ingenious to perceive and confess that it is impossible for them to be infallible in their operations This is to feel our selves to be but Men lest we should be too proud and to thank God for what we have and to acknowledg all Perfection to be only in Him In some Moral Demonstrations we are able to shew a greater Certainty than any Mechanical Instruments Engins or Workings of curious Arts can bring forth which come short of something in all their Composures and Uses But Conclusions rightly framed from necessary Propositions cannot err and therefore do create Science infallible in Moral Entities which is more than all the Mathematical Demonstrations in Heaven or Earth could ever yet make to appear Topicks I wot full well that there are certain Heads or Topicks flexible and fallible enough from which only probable Arguments or Mediums can issue not certain Conclusions and this makes fine Sport among Young men to exercise their Academical wits but when they come to be older and to use their own Judgments they will perceive This is rather to be accounted the Art of Rhetorick than of Logick For it is good enough for an Orator to use such Topicks to perswade his unjudicious Auditors with fine Phrases and the Twang of a Silver Tongue and this is his glory and all that he cares for to carry Pitchers by the Ears to give Poyson a gusto of Honey and colour over a Leaden Cause with a Fucus of Gold But in the Business of Mens Souls and Bodies and Estates Divines and Lawyers are to search for sound Faith and Reason that men may understand what their True Rights are both to Heaven and Earth and how to enjoy them and how to keep them for this life and for a better Some things in Natures Light are undeniably true and discernible by all but they come short of what is further to be known by Art and Experience upon them And some things are revealed in Theology most exactly true and discernible by all but there are farther Treasures of Perfection reserved in the mind of God which we are not able to know And it is very fit we should be kept short and fed by degrees and yet not want necessaries neither lest we should be too lazy and lofty and think our selves Gods knowing Good and Evil. Knowledg is amiable and desirable to all but Prejudice and Pride and Custome and Slavery and Idleness and Interest sway mightily with Fools and wicked men and hinder that True Wisdom which they might have if they would endeavour to be better qualified and prepared to receive it at Gods hands and learn to manage it well when they have it Certain Elements therefore and Axioms I think fir to pitch upon in this and other Titles for a Foundation to my Superstructures and to finish them handsomely according to Art and Skill and this is all that can reasonably be expected And in Divinity they are these and such as these 1. God is Principles 2. God is a Rewarder in Christ 3. God Covenant with mankind is the Hope of their Salvation 4. Holiness is the Duty of Man 5. Happiness is the Estate of God 6. Christs Gospel proclaims Happiness to all 7. Faith the True Right and Title to Happiness 8. Works a Tenure to Happiness 9. The knowledg of Rights the greatest Wisdom 10. The Distribution of Rights the greatest Justice 11. Grace makes and gives the best Rights 12. Absolute Grace in the Donor 13. Conditional Grace for the Receiver 14. A Testament the best and surest Deed and Settlement of Grace 15. Wisdom in the Laws of Justice Equity and Mercy is the highest Wisdom 16. Art of Government is the highest Art 17. Christs Kingdom is a Feudal Kingdom 18. Feudal Kingdoms are the best Kingdoms 19. Feudal Kingdoms are got and kept by Arms. 20. Grace the most communicable is the best 21. Mercy is the highest Justice 22. Conscience is regulated by Law 23. Free Giving and Free Receiving the Noblest way 24. All Allodium is Gods 25. The Noblest Body is for Labour 26. All Power is Gods 27. Princes have Power from God to secure Religion and the Persons Honours and Estates of all men 28. Priests have Power from God to Treat with God for men and to Preach his Will 29. Every Action that is in our Power to do or not to do is imputable to us accordingly And on the contrary Every Action that is not in our Power to do or not to do is not imputable to us accordingly That is not of debt but of the grace of the Imputer it may if it be any good if it be hurtful it may not Imputatio circa favorabilia locum habet circa odiosa non item Quia Malum aliquid alteri imputare handquaquam licet nisi ipse facto se suo reatûs participem facit 30. Every Ruler may command his Subject with obligation to duty to do those things to which his Lawful Power over him doth extend 31. Every Covenanter is obliged to the Condition of the Covenant 32. Every one is able to judg of what he apprehends 33. Every one can
A Commandment carnal and temporal Heb. 7.16 Christ's Priesthood II. In Christ's Priesthood all things were strong and perfect As 1. A Priest strong An immortal God free from sin without succession Gen. 24.19 20. without Father without Mother having the power of the eternal Spirit and of an endless life 2. A Tabernacle strong made without hands eternal in the heavens for all the Elements shall melt with fervent heat but the Holy of Holies the Heaven of Heavens higher than the highest are Eternal 3. Sacrifices strong that did purifie the Conscience and take away sin and were never iterated 4. Aaron stood in the midst of his Sacrifices of Lambs and Bulls and Calves c. before an Altar of Stone or Wood but Christ is the Sacrifice himself and the Priest and Altar Heb. 9.12 20. Not with the blood of Bulls c. but by his own Blood he entred into the Holy place Through the eternal Spirit he offered up himself to God without spot Heb. 9.14 purging our Consciences from dead works to serve the living God One for all 1. No other hands could offer Christ's Blood but his own they were too profane No Priest in the Masse can or ought to offer up Christ he is only worthy to offer up himself 2. No Marble or Golden Altar pure or rich enough to offer Christ upon He offers up himself upon the Altar of his eternal Spirit Through the eternal Spirit he offered up himself to God 3. No Temple stately enough to offer Christ in The whole World is God's Temple The lower World is the outward Court and the higher is the Holy of Holies Christ is the Minister there Heb. 8.2 that sacrifices in that true Tabernacle which the Lord hath pitched and not man and offers himself the True Sacrifice the Lamb slain from the beginning of the VVorld He offered up himself once by his own Blood he entred through the Veil that is to say his Flesh into the true Holy place Heb. 7.27 the Throne and Mercy-Seat of God there to appear in the presence of God for us for ever 4. A Covenant strong and everlasting made upon better Promises I. Typical Redemption from Typical Sins Aaron's Order tends to a Legal Typical Redemption from Legal and Typical Sins as To touch a dead Body to eat Flesh unclean to touch a Leper c. Touch not taste not handle not c. These were no Real sins because these Touchings and Tasting c. did not defile the Soul Not that which goeth into the mouth doth defile the man but that which goeth out of the mouth c. Whether we eat or drink we are not the better or if we eat not we are not the worse The Kingdom of God consisteth not in Meats and Drinks Call nothing Common or Unclean To the Pure all things are pure in their own nature These uncleannesses were in the Flesh only not there really but because of the Prohibition Now the Blood of Bulls and of Goats was sufficient to wash away such sins But as for Real sins in their own nature sinful that defile the Soul such as Murther Adultery Theft Rebellion c. There were no Sacrifices for these at all they were not pardoned the punishment was Death Temporal without Mercy or Restitution or VVhipping c. Now a VVeak Priest was sufficient to offer for such Typical Sins And a weak Tabernacle of Skins or a Temple of Stones was good enough for such Sacrifices as never pleased God in themselves and for such sins as never offended God in themselves but only as forbidden for a time to preserve the greater reverence in an irreverent People and to keep them from Idolatry which they were so prone unto Real Redemption from Real Sins II. Melchisedec's order it works a Real and Eternal Redemption from Real and Eternal Sins and Punishments Sins of thought word and deed that pollute the Conscience as Carelessness VVilfulness Presumption Rebellion Infidelity Malice c. Punishments of a blind mind a hard heart a seared Conscience For these there is provided 1. A Priest of Infinite Dignity 2. A Sacrifice of Infinite Value 3. A Tabernacle of Infinite Holiness 4. A Law of Infinite Perfection 5. An Oath of the Most high God to consecrate an Eternal King Priest and Prophet and to settle Eternity upon that Salvation which was for all men Salvation for all Men. 1. For all men I say whosoever will offer and give themselves up to this Great High Priest and Bishop of our Souls that gave himself up for all 2. For all that will partake of this Sacrifice and Altar by eating the Flesh of Christ and by drinking his Blood For they that offer the Sacrifices are partakers of the Sacrifices 3. For all that wait for the coming forth of this great High Priest out of his Tabernacle the Holy of Holies at the last day For without the People waited for the High Priest while he prayed for them within So we look for Christ's coming out again to bring us into that Holy place which he is gone before into to prepare a place for us Now this offering up of our Selves in and through Christ unto Christ is really by mortifying and crucifying our Corruptions and Lusts This is to be crucified with Christ to die with him to be baptized with him to be buried and rise again with him And this is the great Reformation that Christ made Old things are done away and all things are become New I. Old things are 1. Imperfect Light of Nature Carnal Righteousness 2. Sin 3. Punishment 4. Sacrifices 5. Old Testament 6. Vain Philosophy 7. Temporal Promises 8. Old Man Old Creation Old Birth Flesh 9. Carnal VVorship VVorks c. II. New things are 1. Perfect Light of Grace Spiritual Righteousness 2. Justification 3. Reward 4. Christ's Sacrifice 5. New Testament 6. Christian VVisdom 7. Eternal Salvation 8. New Man New Creature New Birth Spirit 9. Spiritual VVorship Grace SECTION II. From henceforth no New Changes to be made No more Changes 1. In Doctrines as to return to Judaism or Heathenism again 2. In Worships as to return to Sacrifices or set up a systeme of Ceremonies in defiance after God hath pulled down his own Rites From henceforth new Laws call for new Manners Greater obedience due from Christians than from Jews or Heathens and greater thankfulness to God for his wonderful wisdom and mercy in bringing us into this state of Grace and Salvation and for the assistance of his Spirit in all these dispensations of Grace unto glory But stay before we leave speaking of this wonderful Reformation let us consider this great and eternal Change a little better What is all gone say you and nothing at all left no not a hoof of all the Sacrifices and Services that were before No Priest no Law no Sacrifice no Temple no Altar Yes CHRIST is the Priest Sacrifice Temple Altar and his Gospel is the
concernments is much pleased with them that after a little pain and patience there may be the greater indulgence unto carnal things for which they quickly hope for expiation by carnal sufferings A great cheat in carnal Religion Thus the outward man is much pleased 1. With the History of the Cross of Christ 2. With the pictures of the Cross of Christ and sheds many a melting tear at the actings of this Tragedy 3. With Whippings Fasting Sackcloth Pilgrimages c. Col. 2.18.23 A voluntary humility a shew of wisdom in Will-worship and humility in neglecting of the body and not in any honour to the satisfying of the flesh 2. The Inward Cross is the power and virtue of Christ's death the spirit of Mortification and Self-denial the Spirit the Inward Man is much delighted with these exercises of the Spirit the Mystery of Christ's Cross the Memory and Love of Christ crucified the Joy and patience of suffering for Christ 2. The Effect of the Cross Crucifixion Effect of Cross Crucifixion Procured by Outward Cross which is 1. Procured and merited for us by the outward Cross and Passion Sacrifice and Oblation of Christ for us By these is Salvation from the victory of Sin Death and Hell all conquered by Christ Propitiation and Attonement made Security from the barr of Justice that Scopulus Reorum and Curse of Law Solus calcavit Torcular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ trod the Wine press of God's wrath alone no Angel nor Man to help him He left nothing undone that he might be the Author and Finisher of our Salvation and was made perfect through sufferings 2. Wrought and effected to us and in us by the Inward Cross and Passion of Christ sacrificed and offered in us This is the spirit and power of his death the virtue of his Resurrection and the fellowship of his sufferings Philosophy 1. Philosophy did combate much with sin Vertue kills Vice Reason destroys Passion Brave Seneca cries out like a Christian O when shall I see the day when all my Passions shall be subdued and that I shall say Vici I have overcome them Christianity 2. Christianity much more more than Conquerors I thank God through Jesus Christ Thanks be to God which hath given us Victory through Jesus Christ our Lord. Only be valiant and of a good courage Flie from sin as from a serpent resist the Devil and he will flie from you stand still and see the salvation of God This power of the Cross will do our work for us and in us this death destroys death this is to conquer by suffering Depressu Resurgo the more kept down the more we rise A Divine virtue in Christ's sufferings a great conquest made by the Son of God in his own person for us in our persons for our selves under him and by him From hence we have power to conquer Sin Law Satan Death I can do all things through Christ that strengthneth me Hence we overcome the world are dead unto it using the world as if we used it not this is our victory even our Faith this is Self-denial Mortification Crucifixion with Christ Regeneration a New Creature Thus Christ hath redeemed us from all iniquity and purified to himself a people zealous of Good works perfecting holiness in the fear of the Lord that they might obtain an inheritance among them that are sanctified by faith which is in Christ Jesus It is not therefore good to glory in Carnal things such as Eloquence Wit Beauty Health Honour Riches c. It is not good to glory in Carnal Religion such as are 1. Ceremonies Judaical or Heathenish 2. Ordinances Opus operatum Prayers Fastings Hearings c. It is good to glory in Spiritual things such as are Faith Love Hope Patience Joy Peace Rejoyce in the Lord evermore and again I say rejoyce But this is counted no Joy but Melancholy or Religious Madness in Sequestrations from worldly Policies and Glories and Conversation wit God and our own Souls The gaieties of this world affect the senses and they are counted little better than stark Fools that prefer undiscerned contentations of the spirit before them When Paulinus a Young Noble Man and Senatour of Rome renounced the World and became a Christian the whole City wondred at it and all the Wits jear'd at his retirement from the splendour of the Court What a Gallant so young ex illâ formâ ex illâ prosapiâ illâ indole so beautiful of such a family and of such ingenuity and leave all his companions and pleasures Such men are counted mad men and weary of their lives scorning the delights of Nature Paula and Melania two Noble Ladies left their honours and estates for the Cross This was presently Table-talk for all Rome St. Paul so noble so learned so honour'd as he was counted all but Loss and Dung to gain Christ was as a man crucified and dead unto the world the world had no favour for him nor he for the world so is a Christian not of this world dead to it looks to higher things As the Jews had no dealing with the Samaritans so Christians have not their conversation with the world As a man Proscribed is pursued from place to place hiding his head so is a Christian As a Woman divorced from the Bed and Board of her Husband lives still in the family walks up and down like a shadow hath food and clothing only upon courtesie but no countenance from her Husband nor respect from her children nor command over her servants So are those that take up the Cross of Christ and follow him Cast therefore your eye once more upon this great Mediator in all his Transactions Here 's a Conception Birth Life Cross Death Here 's a Resurrection Ascention Entrance and Oblation in the Holy Place Session and Intercession And what a coming to Judgment will that be at the Last Day How is all this apprehended Why was all this Action and Passion Shame and Glory Was not a Deity offended and thereby appeased How Affected what Joy what Sorrow what Hope what Faith what Obedience what Thankfulness what Love what Oblation of all that we are and have and all nothing to what is due from us but is all accepted of God More would a Soul inflamed with divine love do or suffer She cannot do what she would but she will do what she can and throw her self into the arms of her dear Lord praying him to accept her as she is and make her such as he would have her for to be for his own great Mercies sake I. Christ the true Sacrifi◠and Priest Christ therefore is the Absolute and true Sacrificer and Sacrifice in se per se in himself and by himself 1. Because he only perfectly pleased God This is my Well-beloved Son in whom I am well pleased He only was without sin he only fulfilled the Will of his Father 2. Because he only is the cause of all our
If Adam had such rare Rectitudes and helpes to keep the Law what rectitudes or helpes had we 6. If we had any will in Adam it must be free or not free if no will how involved in his sin if a Free-will why involved in his will if not free how guilty 7. Either we sinned really in Adam or by Interpretation if really then we might not have sinned if by Interpretation what sin is that whether we will or no 8. If Adam lost his knowledg and will why was he as God knowing good and evil and shut out of Paradise least he should choose the Tree of Life as he had done the Tree of Knowledg 9. Original sin was never forbidden Ubi nulla Lex nulla transgressio 10. If guilty of Adam's sin because in his loyns why not guilty of all his other sins and of all his virtues The first propagated and none of the rest Then may all the sins of our Progenitors be propagated to us 11. Sin is in the will only it infects morally and not naturally 12. Father contributes nothing to the Soul's production how then to its phllution Father begets and sins not Son is begotten and sins not Ergo No Man can sin for another to make him sinful nor do good for another to make him good Mantissa Quod erat demonstrandum * Tutor in judicio repraesentat personam pupilli procurator Clientis sed pupillus non tenetur Tutoris sui actionibus quando aliquid in ipsius praejudicium fecit nec Cliens Procuratoris si is limites sibi praescriptos excesserit Quis Adamum Tutorem vel Procuratorem constituit Liberi cum haereditati paternae renunciant obligati non sunt ad solvendum eorum debita Levi figuratè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decimatus fuit in Abrahamo In decimatione passiva voluntas non requiritur Non eadem est peccatorum animae quà m morborum corporis ratio Transition Come we now as it is high time to shew how the Sinners in any of the afore-said senses come to be justified or made righteous The CONTENTS Just Just Legally Just Morally Just Jurally Right Accounting God Righteous TITLE III. Of a Just Man THe Term Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies three things 1. Legally faciendo by doing Right Righteous Just 2. Morally donando by giving Right Merciful 3. Jurally habendo by having Right an owner This primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or righteous in these three acceptions thereof is thus demonstrated SECT I. 1. Just Legally quoad Leges i. e. Honest and Upright Just Legally giving to all their dues according unto Law The innocent and righteous person slay thou not He that ruleth over Men must needs be just Zadick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 23.7 2 Sam. 23.3 Is 26.7 Mar. 6.20 Luc. 1.6 The way of the just is uprightness Herod feared John knowing that he was a just Man Zacharias and Elizabeth were both righteous before God walking in all the Commandments and ordinances of the Lord blameless Not the hearers of the Law but the doers are just before God Rom. 2.13 The abstract Righteousness is put for Uprightness Ps 45.7 Is 5.7 Acts 17.31 1 Joh. 3.7 Thou lovest Righteousness and hatest iniquity He looked for Righteousness and behold a cry He will judg the World in Righteousness He that doth Righteousness is Righteous Thus Righteous is opposed to a Sinner SECT II. 2. Just Morally quoad mores i. e. kind and courteous Just Morally liberal and bountiful That is one that is not only ruled by Law but over-ruled by Law That gives not only what is due by rigour of Justice but more than is due by equity of kindness that gives rights to others that deserve or do not deserve which by Law they had not nor could have He that forgives my trespass doth against the right of the Law release me from the penalty which the Law exacted from me and he that bestows a Boone upon me doth above the Law invest me with a right which by no Law could be conferred upon me This Mercy and Bounty is eminently required in all Rich and Great Men especially Princes who for wealth honour power and mercy come nearest unto God and are therefore called Gods who can and may give and forgive beyond and against Law having a Prerogative Supremacy and power of life and death Ps 37.2 Pro. 21.26 The Righteous sheweth mercy and lendeth The Righteous giveth and spareth not Joseph being a just Man i. e. a kind Man and not willing to make her a publick example i. e. to question her openly according to Law Mat. 1.19 Luc. 23.5 Acts 10.21 as a just Man might do Joseph the Counsellor that buried Christ was a good Man and a just Cornelius a just Man and gave alms 1 Sam. 12.7 So the abstract Righteousness is put for kindness Samuel reckoned to the People all the Righteousnesses i. e. all the benefits or kindnesses Ethcâ—l zedakah which the Lord did unto their Fathers He shall receive the blessing from the Lord and Righteousness from the God of his salvation He hath dispersed abroad and given to the poor Ps 23.5 Ps 112.19 Is 60.17 his Righteousness remaineth for ever I will make all thy officers peace and thine Exactors Righteousness Therein is the Righteousness of God revealed from faith to faith where Righteousness is opposed to unrighteousness Rom. 1.17 18. and wrath vers 18. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men who hold the truth in unrighteousness But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets Ro. 3.21 c. even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference for all have sinned and come short of the Glory of God being justified freely by his Grace through the redemption that is in Jesus Christ The same thing is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.7 That in the ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ Tit. 3.4 After the kindness and true love of God appeared Seek ye first the Kingdom of God and his Righteousness Math. 6.33 2 Cor. 9.10 He that ministreth seed to the sower increase the fruits of Righteousness i. e. your kindness in ministring to the Saints The poor Man's Box or Chest in the Temple was called Cuphal schel zedakah i. e. The Chest of Righteousness i. e. of alms because it contained alms for the poor Zedakah is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 6.25 Deut. 24.5 Ps 33.5 Ps 103.6 Dan. 4.27 And Chesed i. e. kindness is alwaies rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. kindness is in Matthew and Luke rendred Alms but never so in
Salvation descends not on the Son is not entailed The original Right that Adam had was entailed but his sin cut off that entail and his Bloud was corrupt and tainted to all his Posterity and we are heirs to his guilt but not to his right as the Son of the tainted Father is heir to his Father's bond and burdens but not to his rights and priviledges We are all born in sin and by such our birth are all deprived of our right to Glory All have sinned and come short of the Glory of God SECT III. Purchase 2. Purchase or Buying so Jacob had a right to the Estate of Isaac and his Title was by Purchase for he bought Esau's Right for a Mess of Pottage Esau and Jacob had successively a right to the same Estate but not by the same Title Esau's was by Birth Jacob's by Purchase Among us the Title many have to their right for their Estates is by Purchase of such a Manor Land Lease or House Our Title to the right of Glory is not by Purchase for 1. Such a Purchase is unlawful Is the sale of Honour of it self unlawful and shall not the sale of Glory be much more Is it simony to buy a Living that can last but for a time and is it not much more to buy the Living that is everlasting 2. Such Purchase is impossible no summe sufficient can be raised to make that Purchase the whole World will not afford it What shall a Man give in exchange for his Soul if the whole World cannot countervail for the loss of it much less can it satisfie for the Salvation of it SECT IV. Desert 3. Deserts of Virtue Service or Works When Saul made David a Colonel he had a good right to that Office and his Title was his Deserts by his good Service done to the King and State by the virtues of his wisdom and valour he behaved himself more wisely and valiantly than all the Servants of Saul he had slain Goliah and diverse Philistins In the opinion of the Jews the Centurion had a right to have his Servant healed and his Title as they pleaded it was his good deserts and works For say they he loveth our Nation and hath built us a Synagogue Our Title to our right of Salvation is not by deserts service or works The World talkes much of Merits and Deserts and many flatter themselves with an opinion of them though daily they see themselves cast in that Plea For Deserts breed a Title to nothing but Honour a naked and empty Right that consists in having a Name or taking Place to matters of power and profit ineffectual SECT V. 4. Favour and Grace And the motive to that Grace only God or Man Favour So the King ex mero motu of his own free will grants a Boone so God grants the right of Salvation according to the good pleasure of his own will which is our Title thereunto Our Title is no base and low Plea but eminent and high not only of Grace but eminent Grace the highest and best Title creating Jus pingue the Best of Rights As our sin was exceeding sinful so our grace is exceeding gracious Hence St. John terms it Grace of Grace of his fulness all we have received Grace for Grace i. e. Grace not requested but freely granted Divines call it Preventing Grace Grace that fore-stalls all our desires we sue not for it pray not for it For a clear knowledg of this we are to understand that Grace is of two degrees 1. Upon the motion petition or suit of the party that obtains the Grace 2. Upon the proper motion of the Donor without all petition or suit of the Receiver This later is Free-Grace most gracious Grace God gave Abraham a Son that was Grace for Abraham was barren and out of hope for Children yet that was not Free-Grace but Grace upon request For Abraham made his prayer to God for a Son lest the Steward of his house should be his Heir God gave Abraham the Land of Canaan to him and his Seed that also was Grace for Abraham had no other title to it none by birth purchase or desert And that was Free-Grace without any prayer or suit of Abraham Christ healed the Centurion's Servant of the Palsie that was Grace yet not Free-Grace for he did it at the suit of the Centurion who came and worshipped and besought Christ to heal him Christ raised the Widows Son of Naim from death that also was Grace and Free-Grace for he did it without any petition or suit unto him upon pure compassion he had on the poor Widow his Mother SECT VI. From all that hath been said I may modestly gather that the Rights we have by Justification are exceeding many and great and the Title to those Rights is no way by Law not by Birth not by Purchase not by Desert but by the meer favour kindness and mercy of God SECT VII Reason 1 Because our Justification is contrary to our Condemnation our title to death whereby we are condemned is by works Condemnation for it is by sins For the wages of sin is death And by the offence of one many are dead Our title then to life whereto we are justified must needs be by Grace and so life must needs be a gift For if death be a wages and a payment due for sin then life must needs be not a wages nor a payment but a meer Gift and Favour For if things contrary have contrary forms then contrary Rights must have contrary Titles If our Right to die come by Law our Right to live must needs come by Grace So St. Paul reasons at large Rom. 5.15.16 c. SECT VIII Reason 2 Because all the Rights that come by justifying are Gifts Thy right of Liberty and Impunity Gifts of Resurrection and Glorification c. are all of Gift for they are not entailed upon us and therefore not by Birth nor sold unto us and therefore not by Purchase not let out therefore not by Works and Service but are all pure Gifts St. Paul opposes these rights to our penalties in Adam for sin Ro. 5.15 c. and in four Verses together for four several times he terms them Gifts Now all Gifts are acquired by Grace and the Donatary hath no other title than the Grace and Favour of the Donor SECT IX Reason 3 Because the Original Right of Justification is Impunity or Pardon For when God creates these Rights unto us Impunity we are in the state of sin for in that state we are born into the World And our first Right is impunity or pardon i. e. to be accounted righteous Hence our Justification is so frequently termed Imputation of Righteousness and Absolution from sin which two Attributes make but one and the same thing For they differ only in the term saving that Imputation of Righteousness is the better term because it is the term positive or term of access to
at our will A mystery of God's will not ours and we cannot but admire and praise the riches of the glory of his Grace that hath called us to this state of Salvation and translated us from the power of Darkness into the Kingdom of his Dear Son SECT XVII Because Free-Grace makes our Title the stronger as for instance among Reason 2 Men if a Prince grant a Boone to two Persons Free-Grace makes the Title stronger to the one upon his meer motion and to the other upon petition and supplication of the Receiver or of some other Man the first is resolved to have Jus pinguius the best Title SECT XVIII Because Free-Grace makes more for God's grace and glory than any Reason 3 other grace Because it is not a Lordly but a Paternal grace Free-Grace makes for God's Grace and Glory A grace of a Benefactor ad pias causas to Church or Poor to Malefactors or Condemned Persons to Captives or Prisoners to perishing Souls that were enemies Where sin and misery abound Grace and Mercy do much more abound SECT XIX Because Justification is the best state of Love therefore requires the best Reason 4 Title by Love Justification is the best state of Love SECT XX. Besides all Rights are from grace that are derived unto us by the means Reason 5 of Faith in grace it self or in Donation or in Election and Promise All Rights from Grace SECT XXI 1. By grace or donation our right is a gift Donation which we have from God's Free-grace by the means of our Faith for a right by grace is made ours only by acceptance of it or by a will or act of receiving of it And that makes up the Nature of Faith For every acceptance of God's grace is Faith and our apprehension and acceptance of Christ who is God's grace and favour to us is Faith in Christ For God's grace and our Faith are mutually consequent inferring each other his Grace inferres that it is of Faith and our Faith inferres that it is of Grace So St. Paul inferres the reason Therefore it is of Faith Rom. 4.16 that it might be by Grace And the inference holds backward also therefore it is of Grace that it might be of Faith SECT XXII 2. By election Gods kingdom is an elective kingdom Election not on God's part but on ours that are his subjects for in being subjects of that kingdom we are called God's Elect and Gods chosen because we come into that kingdom by election and choice Now all Rights that arise from election come to the party elected by no other means on his part but by his Faith i. e. by his consent to the election and by acceptance of that Right whereto he was elected Saul had a Right to be King of Israel and was justified to that Kingdom to which Right his title was by grace for God had chosen him to that office and caused the people to choose him by lot So his title was by grace of election on Gods part but the means on Sauls part whereby this Right was applied unto him was his Faith i. e. his consent to the election and his acceptance of the Kingdom The like may be said of King David his title also was by grace of election and the means on his part was his Faith i. e. his consent to God's election his acceptance of the Kingdom The like of Christ's Disciples who had a Right to their office of Apostleship to which their title on Christ's part was by grace of election for he had chosen them and the means on their part was their Faith i. e. their consent to the election and acceptance of the office when upon his calling of them they arose and followed him Hence the infidelity and unbelief of the Jews who were chiefly in the first place Gods chosen generation is described by words of refusall and rejection and gainsaying acts quite contrary to those of consent and acceptance O Jerusalem how often would I have gathered you and ye would not i. e. not consent or accept of it God complaines that he stretched out his hand all the day long to a disobedient and gainsaying people i. e. that would not consent nor accept SECT XXIII Promise 3. By Promise God made the Promise to Abraham in diverse particulars that he would give him the land of Canaan for his Inheritance that he would give him an heir from his own bowels that he would make a great nation of him and bless all nations in his Seed that God would be a God to him and his Seed would be their shield and their exceeding great reward Hence Zachary the Father of John Baptist sings in his Benedictus that God raised up Christ as a Horn of Salvation for his promise sake to perform the mercy promised to our Fore-Fathers Hence St. Stephen in his Apology grounds the People's delivery from Egypt upon God's promise when the time of the promise drew nigh that God had sworn unto Abraham Hence St. Paul in his Sermon at Antioch grounds the whole Gospel upon God's promise Acts 7.17 in his Apology before King Agrippa I now stand and am judged for the hope of the promise made of God unto our Fathers unto which promise our Twelve Tribes hope to come instantly serving God day and night Acts 26.6 Hence St. Paul grounds our adoption upon God's promise The Children after the Flesh are not the Children of God but the Children of the promise are counted for the Seed Rom. 9.8 For this that Sarah should have a Son was the word of promise Now all Rights arising from promise come to the Party to whom the promise is made by no other means but by Faith i. e. by acceptance of the promise by his consent to accept of the Right specified in the promise For all promises are made effectual by Faith i. e. by his Faith to whom the promise is made For if he be unbelieving and refuse it then the promise is dead and of no effect but if he give Faith to it and accept it then it binds him that made it and creates a right to him that accepts it For acceptance forms a promise into a Covenant whereby there is a conveening or meeting of mind unto mind and will unto will i. e. of the mind and will of the Receiver to the mind and will of the Promiser Hence the Scripture saith of Abraham That he believed God and it was counted unto him for Righteousness i. e. God made a promise to Abraham Abraham consented and accepted of the promise and that acceptance created him a Right to all the things promised And again The promise that Abraham should be heir of the World Rom. 4.13 came not to him through the Law but through the righteousness of Faith i. e. Abraham had a right of inheritance to him and his Seed yet that right came not to him by any act of the Law but by
spoiled his great trade of oracles and lying Wonders and shall our easiness and vanity encourage him to drive this more secret and little trade of Prodigies and Prophecies Id. p. 96. It were heartily to be wish't that men had that largeness of heart as not to think heaven and earth concern'd in the standing or falling of their little interests and perswasions That they would leave off that worse kind of enclosure the entailing salvation solely upon their own Party and not go about to hedge in the holy Dove by appropriating the graces and influences thereof to themselves For then men could not be so prone to believe God's Judgments design no higher than the service of their little passions and ammosities and that he is as little able to forbear and make allowance for the mistakes and infirmities of men as themselves P. 98. All Gods Judgments upon others came forth upon purposes of Grace and are intended but as the cutting and lancing of one member to draw away the corrupt humours from the rest Pag. 99. Besides the unchurching or unpeopling of a Nation his greater Judgments are waies which under this Spiritual Oeconomy the Divine Justice seldom walks in Jewish Nation a Pattern for others God indeed heretofore when the World in the greener years thereof was under the conduct of its lower Faculties and most apt to be drawn or driven by rewards or punishments temporal singled out the Jewish Nation in whose outward state of prosperity or adversity to read visible lectures of Divinity and Obedience to the Nations round about And that the Nations might take the fairer view of their state God tells them Ez. 5.56 c. that he had placed Jerusalem in the midst of the Nations round about and that they might call the eyes of the world more upon them their plagues were such as scarce admitted their parallel instances But God chooseth now generally to punish the incorrigibleness under temporal by spiritual Judgments He sometimes delivers a people like Sampson to blindness and stupidity who having been often bound by the cords of their Delilah sins as Solomon speaks would never take warning A true Son of Wisdom doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heartily kiss and embrace all the issues of the Divine wisdom and goodness Votum pro Pace CHristian Religion is the purest Law that ever was made Christian Religion for the obtaining of the greatest Blessedness that ever was propounded The Precepts and Rewards whereof are most agreeable to the Nature of God to give and man to receive The Eternal Immanation of Gods Eternal Being within himself Immanation of God was from Eternity to beget a Son like himself God the Natural Son of God The first Emanation of Gods Eternal Being without himself Emanations of God was in the Beginning to create a Son like himself Man the Natural Son of God The second Emanation of Gods Eternal Being without himself was in the Fulness of time to incarnate a Son like himself God the Supernatural Son of Man The third Emanation of Gods Eternal Being without himself was to Adopt a Son like himself Man the Adopted Son of God The first Appetite of Man created Appetites of Man was to be as he was made like unto God Man the Son of God The second Appetite of Man created was to beget one like unto himself Man the Son of Man The third Appetite of Man created was to love his Neighbour like himself because he was like himself The fourth Appetite of Man was to be renewed in the likeness of God which was defaced by him Man Regenerate and born again the Son of God The End of all Gods Emanations was that Man should be happy Happiness and therefore fitted with sufficient means to attain to that End and so he might if he would for he was a free Agent to choose or to refuse There was the Justice of a great God Mans Regular Appetites led him to choose Happiness but his Irregular Appetites caused him to refuse Happiness So did some Angels There was the Injustice of a poor Creature Wherefore God designed by New Proposals of greater Rewards Recovery to confine his irregular appetites for the Recovery of his lost Happiness and to raise him to a more glorious Estate when he might have let him lye as he was utterly lost for evermore A Mercy unconceivable not to lose such a noble Creature newly made A Mystery which the Angels desired to look into but never could yet fathom why or how this should be Therefore God gave him a law of Grace to love him worship him and trust him in his Son After sin therefore and enmity with God this way was opened by the free grace of God to satisfie his Justice and glorifie his mercy above all by the Mediation of the Son of God and to take away Sin and the Curse and to bring in Righteousness and Salvation to all them that would freely choose the grace so purchased for them by Faith and true Repentance in walking after the Spiritual Rule of the Gospel This is all that God requires of us to accept and take this Grace Mercy and Peace proclaimed by Christ himself and his Ambassadours the Apostles and their Successors the Ministers of this Reconciliation This is the Second Covenant and Testament of God in which all the faithful people are instituted to be the Sons and Heirs of God and Coheirs with Jesus Christ Doctrines troubled This is the plain Way which God hath revealed in the Gospel which not only ignorant and perverse men but knowing and intelligent persons have wilfully puzled and perplexed by various and doubtful disputations concerning Faith Election Justification Free-will c. and thereby hindred many poor Souls from the comforts they might have received but not from the Grace it self provided they be honest and sincere in their desires and well meanings towards God The chief Troublers of this business have been Pelagius Socinus the Dominican Papists and Calvinian Protestants whose unhappy Glosses ought to be laid aside and the Scriptures of God and Writings of the Primitive Fathers adhered to in their general scope and tendency to the Justice and Mercy of God and not in their particular expressions warped and wrested to senses contrary to the main purpose and intention of the good will of God Vulgar Errors The Vulgar Errors therefore that have been long imbibed concerning absolute Election and Reprobation slavish Will Infused habits Personal Righteousness imputed Original sin as they state it Justification by works Over-confessions and unjust accusations of general guilt of all sins Complaints of a hard heart after the work of Regeneration and a New Creature fancies of a Direful and Revenging God fitting Judgments for every sin studying Plagues and preparing Thunderbolts against his poor Creatures and the like fictions of men stamped with the mind of God I say these and the like vulgar Errors so anciently and largely insinuated and propagated by the proud covetous and domineering Clergy