because it was thus peremptorily willed commanded or required by God not Objectively Good from eternity the observance of the same thing commanded is now as dangerous and displeasing to God as the neglect or Non-Observance of it in Abrahams in Mosess in the Prophets times had been Hence is that wish of our Apostle Gal. 5. 12. I would they were even out off that trouble you that is I would that they which presse Circumcision upon you and upon your children might be sentenced according to Gods Law enacted against such as during the First Covenant did omit or neglect it 10 Partly from ignorance of this Distinction between the nature of things commanded and forbidden by the Moral and Ceremonial Law partly from ignorance why obedience to the Law of Ceremonies was so strictly enjoyned and the neglect of it so severely punished oft times by Gods immediate hand the Jews were drawn to place as great Sanctity in the observance of Rites and Ceremonies as in sincere obedience to the Moral Precepts This was one main root of their Hypocrisie a sin from which it is scarce possible any hearer of the Word should be free unlesse he be taught to put some difference between the Nature of things Good and Evil of things commanded and forbidden besides the Will or authority of the Commander If the Acts or Injunctions of Gods Will were the onely Rule of Goodnesse and had not eternal Goodness rather for their Rule it would be hard to avoid the Stoical error that all sins are equal besides a kinde of Fatality in humane affairs worse then Stoical The Turks acknowledge Gods Will to be a Rule of Goodnesse as soveraign as the author of the forementioned Epistle doth to be such a Cause of Causes as he would have it But being ignorant or not considering that there is an Immutable goodnesse precedent to the Act or exercise of Gods Wil a Goodness whereof his Wil however considered is no Cause For it is Coeternal to his Wil to his Wisdom and Essence they fall into grosly absurd errours And consequently unto this their ignorance or to the common error that all things are Good onely because God willeth them they sometimes highly commend and sometimes deeply discommend the self same practises for quality and circumstances with as great vehemency of zeal and spirit and with as fair Protestations of obedience in all things to Gods Will as any other men do For Selimus to attempt the deposition of his Father was in their Divinitie a good and godly Act. For Bajazet to take arms against his Brother vvas an abominable impietie What vvas the reason Injects sortè Bajazetis mentione coepit Chiaussus in eum inclementiùs invehi quod arma sumpsisset contra fratrem Ego contrà dicebam videri mihi miseratione dignum cui inevitabilis necessitas imposita esset aut capiendorum armorum aut certae pestis subeundae Sed cum Chiaussus nihilominùs exeerari pergeret Vos inquam immanis facinoris reum facitis Bajazetem At Selimum hujus Imperatoris patrem qui non modò contra patris voluntatem verùâ—s etiam salutem arma tulit nullius criminis arguitis Rectè inquit Chiaussus nam rerum exitus satis docuit illum quod fecit divino fecisse instinctu coelitùs fuisse praedestinatum Tum ego si hoe more agetur quicquid quamvis pessimo Consilio susceptum si benè cedat rectè factum interpretabimini Dei voluntati adscribetis Deum facietis authotem mali nec quicquam benè aut sequiùs factum nisi ex eventu pendetis Sumus aliquandiu in hoe sermone commorati cum uterque non sine animorum vocis contentione quod proposuisset defenderet Collecta utrinque plura sacrae scripturae loca Nunquid potest vas dicere figulo Cur me ita finxâ—sti Indurabo cor Pharaonis Jacob dilexi Esaâ— odio habui atque alia ut veniebant in mentem Auger Busbequ Epist 4. Selimus his attempt found good successe for he prevailed against his Father and this vvas an Argument that it vvas Gods Wil that he should so do But Bajazet miscarries in his attempt against his brother and his disaster vvas a proof sufficient that God vvas displeased vvith his attempt it vvas not his Will that he should prosper And seeing his Will is the only Rule of Goodnesse seeing he did predestinate these tvvo Princes as he did Jacob and Esau the one to a good end the other to an Evil the self same Fact or Attempt vvas good in the one but vvicked in the other We all condemn it as an error in the Turk for measuring the difference betvveen good and evil by the Event But even this errour hath an Original which is worse They therefore measure all good and evill by the Event because they ascribe all Events without exception to the Irresistible Will of God Ex quo satis constitit non Avi misericordin eó usque Nepoti parcitum sed ex opinione quae Turcis insedit ut res quocunque consilio institutas si benè cadunt ad Deum auctorem refarant Proptoreà quamdio incertum suit quem exitum Bajazetis conatus sortirentur abstinendas ab insantis injuria manus Suleimannus statuit nesi postmodùmres meliùs vertisser obniti voluntati Dei voluisse videretur Sed nunc illo extincto ac veluti divina sententia damnato causam esse non putabat cur filio diutiùs parceretur Ne malum ovum ex malo corvo relinqueretur Ibidem and think that nothing can fall out otherwise then it doth because every thing is irresistibly appointed by Gods Will which in their Divinitie is such a necessarie Cause of Causes and by Consequence of all Effects as the Author of the said Epistle would have it to be Whosoever he be whether Jew Turk or Christian which thinks that all Events are so irresistibly decreed by God that none can fall out otherwise then they do must of necessity grant either that there is no moral evil under the Sunne or that Gods will which is the Cause of Causes is the only Cause of such evil 11 But is the like sin or errour expresly to be found in Israel Do any make the same Fact for nature qualitie and substance to be no sin in one man and yet a sin in another or to be a little sin in one man and a grievous outcrying sin in another Though they do not avouch this of rebellious attempts against Prince and State or of other like publick Facts Cognoscible by humane Law yet the Principles of Praedestination commonly held by them and the Turk draw them to the like Inconveniences in transforming the immutable Rule of Goodnesse into the similitude of their partial affections in other Cases The Adulterie and murther which David committed had been grievous sins in any other man but in David being predestinated they were but sins of infirmitie sins by which the outward man was defiled not the inward man Such
That there could be any Goodness in the Creature before the Creature was or had actual being no man did ever avouch That any creature could possily have Actual Being or Goodness Actual or existent in it without some Precedent Act of Gods Will I had expresly denyed in the Proposition immediatly precedent to the Proposition which the Author of the Epistle hath falsified by inserting these words In the Creature He might by the like Omission of the Proposition precedent without any intersertion or falsification have proved this Proposition to be Davids There is no God For this Proposition is expresly set down by David Psal 14. 1. Non est Deus And this Proposition would well please an Epicure or Atheist if he took not the words precedent into consideration with it Dixit insipiens in corde suo non est Deus The Fool hath said in his heart there is no God And when I shall avouch the Proposition wherewith he chargeth me otherwise then with this addition An ignorant or unwise man hath said it or laid it to my charge Let me be censured for a Fool for a Blasphemer or what you will 6. The Proposition delivered by me is so clear that no Artist if he be a Christian can deny it The Proposition consists of these Two Parts First There is a Logical Possibility presupposed to the working of the Almighty Power Secondly There is an Objective Goodness precedent in order of nature to the Act or exercise of Gods Will. Against the first part I do not hear of any exception made or taken yet to make it plainer unto those who are not willing to except against it I will explicate the meaning of it in a particular Instance The First Man was made of the earth by the working of the Almightie power and the earth whereof he was made was by the same power made of nothing Both were made by the working of the Almighty Power within the compasse of these 6000. years Current But before Time had any Being even from Eternity there was a Logical Possibility That the Earth might be made of Nothing and that Man might be made of the Earth He unto whom nothing is impossible He unto whom all things are possible did know the making of both to be Logically Possible that is to imply no Contradiction before he made them much better then we know that they were made by him For this we know and must believe that the Almighty Power worketh nothing maketh nothing without Fore-knowledge not only of it as Possible but as Future Not the Creation of Man only but the Creation of Man after Gods own Image was Logically possible that is it did implie no Contradiction from Eternitie The Possible Creation of Man after this manner was the Object of Gods Power before he said Let us make Man after our own Image and similitude This was the Act or Exercise of Gods Power or Will For the power whereby he is able to do all things never worketh without some Act or exercise of his Will For as the Apostle saith Ephes 1. 11. He worketh all things after the counsel of his own will The Second part of the Proposition was There is a Goodness Objective precedent in order of nature to the Act or exercise of Gods Will. For further declaration of This Truth I added This Proposition Unto some things considered as Logically possible this Goodness Objective is so essentially annexed that if it be his Will to give them actuall Being they must of necessity be Actually Good nor can he that can do all things will their contraries For example The Creation of man after Gods own Image was Logically possible from eternity and was the Object of Gods Power of his knowledge and Will before man was thus created Now unto this possibility of mans Creation after Gods Image which was objectively in Gods knowledg from eternity there was a Goodness also Objective so essentially annexed that whensoever God should be pleased to make man after this Pattern he was of necessity to be actually Good 7. Not to conceal any part of my meaning in this 13. Chapter Unto the former Proposition The creation of man after Gods image was Logically Possible before the Act or exercise of Gods Will before the working of his Almighty power by whose concurrence man was upon the sixt day created I will adde these Propositions following 1. To create Man after Gods own Image and not to create him good was never Logically Possible it could be no Object either of Gods Almighty Power or Will This Proposition had no Objective Truth in his Foreknowledge whose Knowledge is Infinite whose Power is Omnipotent whose Will is Irresistible 2. The Act or exercise of Gods Omnipotent Will was the true Cause the only cause why man was created after his Image But that man being created after his Image should be good the Act or exercise of Gods Will or Omnipotent Power were not the cause 3. The connexion between the Image of God and that goodness which was in Man created after his image albeit we consider this connexion as possibly future from Eternity was essential and eternal and was the Object of Gods eternal Prescience or foreknowledge which in order of nature is precedent to the Acts or exercises of Gods Will. 4. Gods Will or the Act or exercise of Gods Will is the Cause why man was made why being made Good he was tyed to the observance of Gods moral Law not the Cause why mans Observance of the Moral Law was or is in its nature good 5. The end of the Moral Lavv or of Precepts Evangelical is to frame us to a conformity vvith our heavenly Fathers Nature to be holy as he is Holy Gods Will declared in the Moral Lavv and vvorking in us both the Will and the Deed to observe it is the Cause by vvhich vve are made conformable to the Divine Nature but Gods Will declared in that Lavv enacted is not the Cause vvhy our conformity to the Divine Nature is good He rather vvills us to be conformable to his Nature to his Will That is to be holy as He is Holy because such conformity vvas essentially and eternally good All Goodness in the creature vvhether actually existent or considered as possibly future is unseparable from this conformity or consonancy to infinite and eternal goodness vvhich is the infallible Rule of all created goodness the eternal Rule from vvhich the acts or exercises of Gods Will either in making in preserving or governing the creature take their validity Objective Being or Logical Possibility of Being is opposed to Actual Being or existence Goodness Objective is opposed to Goodness Subjective that is to goodnesse actually inherent or existent in any substance In the Divine and Infinite Essence nothing is or can be Subjectively all things are in him Objectively and were so in him before they had Actual Being And if all things had an Objective Being in him before they were then the Goodness
a sin was incest in Lot such are all the sins committed by the Elect And so were all the sins of the Elect remitted before they were committed But the Question is Whether God did so absolutely decree the remission of any mans sin from eternitie as that their remission was from eternitie absolutely necessarie If God did absolutely decree that the sins of the Elect should be remitted Sin not remitted before committed then he did absolutely decree that they should be committed For even in Gods eternal Foreknowledge of all things that fall out in time the Commission of sins hath precedencie of their Remission and if their Remission were in respect of his Foreknowledge or decree absolutely necessary their Commission was as necessarie It is impossible there should be any Remission of sins without a presupposal of their Commission Yet are the former Conclusions not muttered in corners but maintained as part of that holy doctrine which hath been delivered unto us by the masters of Israel approved by the best writers in reformed Churches These and the like Doctrines are held in so precious esteem that if the lawful Pastor seek to root them out where they have been planted by others or to prevent their growth or spreading he shall be traduced for an Arminian and as they hope be so censured by the high Court of Parliament But my hope is that no Loyal Elder of Israel shall ever so far forget himself as either to attempt or seek to have those and the like Conclusions ratified by our great Josuahs Royal consent Sure I am these are no branches of that Ancient Catholick Apostolick Faith of which we acknowledg our Soveraign Lord to be the defender and God grant that he may ever defend and keep it pure and undefiled from these and the like Conclusions that it may defend him and his people from their adversaries 12 Yet to seek the Correction of these and the like Conclusions though malapertly maintained by some of the Flock against most of their Pastors or the punishment of those which so maintain them until the Principles from which they naturally issue be checkt or inhibited were but Tyrannie These here related are the least not the worst part of those noysom branches which spring from this one root That Gods irresistible decree for the absolute Election of some and the absolute Reprobation of others is immediatly terminated to the Individual Natures Substances or Entities of men without any Logical respect or reference to their qualifications This Principle being once granted what breach of Gods moral Law is there whereon men will not boldly adventure either through desperation or presumption either openly or secretly For seeing Gods Will which in their Divinitie is the only Cause why the one sort are destinated to death the other to life is most immutable and most Irresistible and seeing the Individual Entities or natures of men unto which this irresistible Decree is respectively terminated are immutable let the one sort do what they can pray for themselves and beseech others to pray for them they shall be damn'd because their Entities or Individual Substances are unalterable Let the other sort Live as they list they shall be saved because no corruption of manners no change of morality breeds any mutability or change in their Individual Natures or Entities unto which Gods immutable Decree is immediatly terminated Whatsoever become of good life and manners so the Individual Nature or Entity fail not or be not annihilated salvation is tyed unto it by a necessity more indissoluble then any chains of Adamant 13. This Assertion Whosoever is Elected from Eternity was never the child of wrath save only in the esteem of men I found delivered in certain papers at my first entrance upon my Pastoral charge in the Town of Newsastle written by one that had been a great Rabbi in some private Conventicles in and about that Town And for the refuting of this Opinion and the Principles out of which it doth most necessarily follow it was presently conceived by some of my Auditors that I went about to refute the Doctrine of all Reformed Churches concerning Election and Reprobation And Amongst the Doctrines of Reformed Churches which it was vehemently suspected I went about to refute this was expressed for one That the sins of the Elect or Regenerate were remitted before they were committed A doctrine which for my part I dare not charge any one reformed Church with though some in reformed Churches have stifly maintained the Principle out of which this Conclusion will necessarily follow and some few have in expresse Termes delivered the Conclusion but so hath not to my knowledge any reformed Church or entire Congregation besides the Familist to which this errour properly belongs The Council of Dort hath expresly delivered the contrary so have others which write against the Arminians But in this Point a Reverend and Learned Pastor in the City of London hath saved me a Labour The false Principle from which both these Conclusions 1. The sins of the Elect are remitted before they are committed 2. Whosoever is Elected being elected from eternitie never was never could be never can be the child of wrath will most necessarily follow is the forementioned Errour which tyes or terminates Gods Eternal and irresistible Decree for the absolute Election of some and the absolute Reprobation of others to the Individual Natures persons or Entities of men elected or reprobated But to omit for the present the question concerning such absolute Election not the most Tyrannical Lawgiver that to this day hath breathed on earth did ever declare himself to be so farre the son of the Divel as to make solemn decrees against mens persons without respect or reference to their Qualifications It is the propertie of the enemy of mankind to delight in mans punishment as he is a man or a reasonable creature to desire to have any man as he himself now is but sometimes was not a vessel capable only of vengeance or punitive justice alltogether uncapable of Gods free bounty mercy or favour And seeing this most Honourable Court of Parliament now happily assembled to make wholesome Lawes doth not intend to make any Punitive Lawes or decrees specially capitally punitive against any mens Persons or Nature but against mens ill Qualifications misdemeanors I am confident that every member of it doth firmly believe that our heavenly Father did never make any such Decree or Law Again seeing God hath revealed his good Will and pleasure to be this To reward every man according to all his wayes I shall find no opposition or Contradiction to this Conclusion as I hope among good Christians God did from eternity decree to reward every man not according to his Individual Nature but according to his wayes his works or qualification which he did no lesse certainly foresee then he did his Individual Nature He hath decreed from eternity to revvard the vvicked and the ungodly for their vvicked vvorks
was tainted by tasting or eating of it For of it he did eate as much as Evah did if not more though she were more in the transgression because she had plucked it from the tree And I cannot conjecture any ground why any ingenuous Reader of the sacred Story should peremptorily reject this opinion which I for my poore talent in Divinite hold in some better esteem then a meere or probable conjecture No Article of Christian Faith it is though we should suppose Faith it self to be no more then an Opinion yet to be admitted into the List of piè Credibilia or to be ranked amongst such opinions as may be more piously and more safely beleeved then peremptorily rejected or derided The Consequence of this Opinion or Supposition is That Adam did become his own Executioner Or as the Canonists speak incidere in Canonem did absolutely inflict that punishment upon himself unto which his Creator had but conditionally sentenced him Gen. 2. 17. But of the Tree of the knowledge of Good and Evill thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely dye There was no Necessity Laid upon him by his Creator that he should eat of it but such a peremptory Restraint or Command to the Contrary that whensoever he did eat of it Death should necessarily follow And so it did for Mortality and Corruption did enter into his Nature with the Figg or Apple which he tasted not only upon the same day wherein he tasted it but in the very same moment And the same mortality and corruption are propagated to all his Sons from the first moment or point of time wherein they begin to be his Sons Or more briefly The Forbidden Fruit of what sort soever it were did as truly beget or bring forth corruption and Mortality in our Nature as Adam did beget Cain or Evah bring him forth 2. Objections that are or can be made against the former Resolutions answered But it may be and I presume will be Objected That not the Forbidden Fruit only but the whole Tree whereon it grew root and branch were immediately created by God before Adam could taste or eat of it And if it were for specifical quality poysonous or did necessarily taint the whole humane Nature being once tasted of How can either Fruit or Tree be conceived to be any part of Gods six-days-works all of which were very good Or how shall we salve or be able to maintain that Maxim of the Wise man God did not create death Wisd 1. 13. seeing he did create that poysonous Fruit by which our Nature was deadly poysoned Facilis Solutio the answer is ready Albeit deadly poyson be not Good to him that takes it yet that there should be poyson or herbs and fruits in their nature poysonous as well as medicinal or wholsom is and from the beginning was very Good Good likewise it was exceeding Good that the First man should have death as well as Life proposed to his Free or unnecessitatible choice So the whole fault was in himself no part in the fruit which God had forbidden him to eat For he by thus eating of it did chuse death before life And however the fruit which we suppose to have carried deadly poyson with it into his body were immediately created by God Yet that of the Prophet is more remarkably true of our first Parents then of Israel unto whom it was directed Perditio tua ex te O Adam Thou wast the cause of thine own and of our destruction But of our salvation in and through the promised seed Our gratious Creator is the sole Cause and Author Again Albeit Adam did exceeding ill in chusing death before Life yet This in the Consequence by special dispensation of divine Mercy was Good for us Our Nature was not so much wounded or made worse by that unhallowed Food as our persons are bettered and our estate amended by the new Covenant in Christs bloud unlesse we abuse those Talents which our Gratious Creator and Redâ—emer hath given us as Adam did his Were Free choice left unto us which now are living Whether we would accept that estate or Condition of life wherein Adam was created or that which is granted us by the new Covenant in Christs bloud He should commit as great a folly as our First Parents did that would not embrace the later Condition and refuse the Former 3 But for the former Difficulty How more then a Habit of sin an Hereditary disease of nature should be produced by one or two Acts I am afraid some men make it seem a great deal greater then it is more by their own incogitancy then by any positive Argument that can be brought to enlarge or presse it further then at the first sight it appears to every young Student First these men take it not into consideration that our First parents might commit more Actual sins then that One often mentioned before the corruption of nature was propagated to their Successors Besides The Alteration of their diet change of dwelling and air might depresse their nature and dispose then to a deeper degree of Mortality and Corruption then they were subject unto when they were first driven out of Paradise And Paradise for ought we know or can possibly object to the contrary might for many conveniences and conducements to preservation of health whether of body or minde exceed all other habitations as far as Princes Palaces do common Gaoles What further impressions other occurrences besides these mentioned intervenient between our First Parents Grand-sin and the birth of Cain of Seth or others of their Children from whom all the Kindreds of the earth Lineally descended might make in the nature propagated from them or what effects or Symptomes our mother Evah's Longing after the forbidden Fruit might leave in her self or in her Children is unknown to us yet a Point to be considered by such as think it scarce possible for one Act to produce a Habit. This we know in general That the eager Longings of Mothers or distastes or affrightments taken by them do often imprint many hereditary dispositions in their Children And from this original all or most of those strange Antipathies unto meats or drinks in themselves good and wholsome and unto other Live or Livelesse creatures no way noysome do as Learned Physitians resolve us naturally issue Yet no Antipathies in private families can be so perpetually hereditary as those inclinations unto Evil or Antipathies unto goodnesse which proceeded from the First well-head or spring of our Nature to wit from our mother Evah That being once corrupted could not but corrupt the whole current As for Evah's Lusting after whatsoever other unlawful pleasures her Longing after the Fair-seeming Fruit of the Tree of Knowledge we may hence gather to have been very intemperate and exuberant beyond the ordinary size of unruly appetites in that Holiness with sobriety is more specially at Least under more expresse
Condition required unto the salvation of the weaker sex as our Apostle hath it 1 Tim. 2. 15. Notwithstanding she shall be saved in Child-bearing if she continue in faith and charity and holinesse with sobriety And so is abstinence from some peculiar sins or from Occasions of temptations to such sins as their Progenitors have been most prone unto more peremptorily required in their Children then in Other Men whose Ancestors or Progenitors have not been tainted with the like sins nor obnoxious to like temptations 4. Whether all branches of sin Original do necessarily spring from our first Parents Sin But here if any man be otherwise minded or disposed to contradict what I have said or shall briefly say Concerning this point I professe I shall not be willing to debate the Probleme any further with him Only I must for mine own part protest that there never yet arose any doubt or question between me and my most retired thoughts Whether there may not be and are sundry particular Branches of sin or natural inclinations unto Evil propagated from intermediate Parents unto their Children or Families for many Generations which do not by any Natural Necessity grow out of that Original Stem or Root of Corruption whereof all of us are partakers by the Fall of our First Parents Yet I would intreat the Reader to take this Consideration along with him That such Hereditary ill dispositions or inclinations to some peculiar vices as we mean may abate remit or revive and be improved through several successions or collateral Lines of the same Stem unto which they are for some generations Hereditary or finally expire after the same manner that similitude of bodily Lineaments feature or visages do vary alter or expire in many Ancient families Some Children being more true pictures of their Great Grand-fathers or Grand-fathers or great Uncles then of their immediate Parents Others again more like their immediate parents then to any of their Ancestors whether by father or mother Concerning the Cause or manner How similitudes of feature of bodily Lineaments or visages do or may abate or remit in the first or second Descent and revive in third or fourth Vid. inter alios Franciscum Valleriolam in comm in Hippocr this the Reader must learn from Philosophers or Physitians as Aristotle or Galen which of purpose have searched into this secret of Nature For illustration of the maner how hereditary indispotions of the heart or affections may abate revive or expire in the several Descents of families the determination of that moral Probleme An nobilitas generis desinat in uno vitioso will be pertinent Now that Nobility of Bloud or those inclinations unto Heroical vertues for which some Ancient Families have been famous do not necessarily cease or expire through the vitiousnesse of one Succession was a point determined in the Schools when I first knew them And Experience may teach a Long-Liv'd Observant man that Two vitious or lewde Successors do not oftentimes so abate or utterly dead those seeds of vertue which were propagated to them from their Ancestors but that they may revive or be improved in the Fourth Generation or Descent The abating reviving or expiring of them depends most upon their Education And so doth the abatement or improvement of Original Sin or inclinations unto Evil. Even that Corruption of Nature which we necessarily draw from the losse of Paradise is not equal in all the sons of Adam though it be most true That every one of us is as truly tained with it as any Other Again though it be universally true That all men are by Nature Sinners all destitute of the Grace of God Yet is it no part of this Vniversal truth to deny That some Race or Brood of Men are from their birth or Conception much more by Education more gracelesse then Others are And yet for such as have the least measure of sin whether Original Habitual or Actual Or for men as we terme them of Sweet Dispositions or Good nature it is as impossible to be freed from Natural Servitude unto sin without the Special Grace of God in Christ as it is for the greatest Sinners or most Gracelesse Brood of men The best of us even after the participation of Grace in some degree have a greater measure of one or other kind of sin then we take notice of or then we can Learn from most Professors of Divinity which have purposely undertaken to Decypher the nature and haynousnesse of it CHAP. XII Containing the true and solid Definition of sin whether Original or Acquired by vitious Acts or dispositions 1. THe best attempt that I have read or heard to this purpose was made long ago by One who hath been so buffeted on both sides which he sought to teach or instruct as would make an ordinary Souldier in our Christian warfare afraid either to be his Second or to come unto his Rescue Illyricus his Definition of Sin Original how far blamable how farr Commendable Flaccius Illyricus I mean a man most happy in Political undertakings and atchivements which were rather below then beyond his profession Yet in his Treatise Concerning the Nature of Original Sin or the nature of sin in general Two wayes unfortunate First in that he was not so profound a Philosopher or exquisite Artist as it were fitting Every Divine which will undertake to handle this part of Divinity or others which have connexion with it should be Secondly in that he was a better Philosopher and more exquisite Artist by much then such Divines whether in reformed Churches or others which have taken upon them to rectifie or confute his Errors These for the most part run a wider Byaz on the left hand towards the Nominals then he doth on the right hand from the Real Philosophers or Divines This man went the right way to his work and begun it like a good Artist by defining or displaying the Nature or Essence of Original Righteousness before he entred into that dispute Concerning the Nature of Original Sin or unrighteousnesse He rightly and upon demonstrative grounds denies Original Righteousness to be any quality supernatural any Accident or property adventitious to the Humane nature if we consider that in the Estate wherein it was first created Nor did he commit any error much lesse incur any censure of Heresie by avouching Original Righteousness to have been the Essential form of man if he had expressd his meaning with this addition or limited his expressions thus As the First man was the work of God or considered as he was created in His Image For as I am forced often to repeat there were not in mans Creation Two works of God really distinct either in order of nature or in respect of time nor so distinct as that The One might be imagined to be the Nature of the first man or of Gods image in Him The other a Coronation of his Nature or image of God with a Grace or righteousnesse supernatural
Work then our Assumption or minor Proposition is Good and the Conclusion will follow if not Certitudine Fidei by the Certainty or Full Assurance of Faith yet by Certainâ—y more then Moral by an Assurance of Hope But if we Mortifie the Deeds of the Body only Now and Then or by Fits Or if we intend this work but slightly or as it were upon the By Then our former Assumption I do mortifie the deeds of the Body is Impertinent and will sooner bring forth Presumption then any Assurance of Hope or Moral Certainty of our Estate in Grace For Conclusion of this Point Let every one of us take heed not to measure our Hopes of Regeneration or Degrees of Mortification by our readinesse or desire to hear the Word Preached until we have examined our selves Whether This Desire in us be a Desire of the Spirit or of the Flesh Or Whether it proceed from True Religion or from Humour or Fashion of the place Certainly if this desire in many were from the spirit or from true Religion it would be more Uniform and like it self in the Practise They would be as ready at least in some good Measure or Proportion to frequent Publick Prayers as to go often unto Publick Sermons For the Faith of Christ can be had no more With Respect of Christian Duties than With Respect or Persons And the same Authoritie whether Divine or Humane or Ecclesiastick from it derived which injoynes us to hear The Word Preached doth more strictly injoyn us to frequent Publick Prayers specially in seasons wherein we are specially required by Authoritie to thank God for our manifold deliverances from the Messengers of his wrath But from what cause soever our desire of hearing the word Preached proceedeth Our backwardness in frequenting publick Prayers without all doubt ariseth from some workes of the Flesh or Reliques of the Old man which must be Crucified 3. They that are Christs saith our Apostle Gal. 5. 2â— have crucified the flesh with the affections and Lusts Take we heed that none of us argue thus I am Christs therefore I have crucified the Flesh with the Affections and Lusts The Apostles meaning is that the safest way for us to know whether we be Christs or no is from this Experiment within our selves if We have crucified the flesh with the affections and Lusts But what doth he mean when he saith The Affections and lusts must be Crucified Doth he require an vtter Extinction or Total Mortification or absolute death of all carnal Affections and Passions before we can be assured that we are Christs No. Such a Total Mortification cannot be hoped for in this Life We are said to be Crucified to the world or to have the Flesh with the Affections Crucified in us First By Profession or Consecration So all that are Baptized into Christ Jesus are said to be Dead to Sin yea to be Buried with him by Baptisme Rom 6. 2. 4. Secondly we are said to be Crucified unto the world or to be Mortified to the Flesh not by Profession only or Resolution but by Practice and this Crucifying or Mortification admits of many Degrees 4. Mortification and Crucifying Termes not â—â—divisible but of Large Extent Crucifying taken in its proper Sense was a most Lingring kind of Death or Torture And men were said to be crucified from the very First Moment of their nayling to the Cross albeit the conflicts betwixt life and death were many and strong for divers houres after Now it is not to be expected that any of us will be as eager or violent in Crucifying our own Flesh as the Jewes were in crucifying our Saviour Seing the Partie to be crucifyed in us is Part of Our Selves we cannot but use it more mildly and gently then the Romans did such as they crucified for Malefactors whom they would not so violently have handled unlesse they had first adjudged them for no members or but for rotten and putrified members of their Body Civil The lesse violent the conflict is between the Spirit and the Flesh or between the Old Man and the New the longer will the Old man live in us the more frequent and sensible his motions will be And finally as he was born with us so he will die with us hardly before us Yet may we be truely said to have Crucified the Old-Man with the Affections and lusts from the verie First Time wherein we begun to nayl them to the Cross of Christ if so we still watch them and seek to quell their Motions by the Spirit They are dayly crucified by Gods Children and yet are daily reviving 5. As often as we receive the Sacrament of the Eucharist with due Preparation Every remembrance or Meditation of Christs Death upon the Cross if it be wrought or managed by the spirit will be as the fastning of A New Nayl into the Old Man or Body of Sin which we carry about with us We cannot think of Christs Death or of the Causes of his Crucifying aright but every thought will be a degree of weakening or enfeebling the Old-Man whom we must by this and the like meanes dayly weaken otherwise he will be our Destruction CHAP. XXXI How the Flesh is Mortified by Vs How by the Spirit This was the Second General Propounded Chapt. 28. And the parts of This Inquiry be Three First In what Sense WE whom this Duty concerns can be said to Mortifie the Deeds of the Body The Second By what Spirit we are to Mortifie them By the Spirit of God by our own Spirit or by Both The Third The Manner and Order of The Spirits Working or of our Working by the Spirit 1. Seeing to Mortifie implies an Action How Man can Mortifie his Flesh THe First Point is most Material and of most use in respect of Modern Controversors If Mortification be as I think none upon better Consideration will deny a True Part of our Conversion How can We be said to Mortifie the Body or Flesh unlesse we may be said to Convert Our Selves which is a Doctrine that Few will like of as being prejudiced by Contrary Tenents much imbraced by men deservedly well approved of by all or most Reformed Churches For Resolution of this Doubt we are in the First place to consider That Regeneration Conversion or Mortification are Termes in their proper Nature Indefinite and so used by the Holy Ghost The Actions or Qualifications comprehended especially under Conversion and Mortification are not of one Rank There is a Conversion Spiritual and a †Conversion or Mortification Spiritual and Moral See the Note at the end of this Section or of Chap. 36. Conversion only Moral There is a Mortification likewise either meerly †Conversion or Mortification Spiritual and Moral See the Note at the end of this Section or of Chap. 36. Moral or truly Spiritual The matter signified or imported by these words Mortification and Conversion whether Moral or Spiritual is not Indivisible Whence it is that we often
Mortification is wrought We are to consider that albeit the Lusts of the Flesh are simply evill yet the Affections wherein they are alwayes seated are in their nature neither simply Good nor simply Evill but of an Indefinite or Indifferent Temper between Moral Goodnesse and that which is Morally Evill They become Good or Evill or at leastwise more or lesse evill according to the several marks at which they aym or the diversitie of the Objects on which they bestow themselves or of the Issues which they find True it is that the Fountain of our Affections is so tainted by Original corruption that no Affections or desires as they issue from the heart of the Natural collapsed man are pure or free from stain or sin yet they become more or Lesse filthy or criminous according to the Course or Current which they take The Fountain of the First Mans Affections was clear and pure yet were his desires polluted by the Vent or Issue which they took as a stream or Rivulet which takes its Original from a pure Rock doth instantly lose its Original Puritie by falling into a muddy Channel or running through a filthy sink especially if the Current by stoppage or other external cause do Reciprocate upon the Fountain or spring On the Contrarie the water which springeth out of a mosse or quagg becomes purer and clearer by taking its course through a Rock or Gravel It being granted then that the verie Fountain of our Affections or desires is polluted and unclean the Mortification whereof we speak is then truely wrought when the natural Affections wherein the Lusts of the flesh are seated are recovered or diverted from the Course of the Flesh and won unto the Conduit of the Spirit The Flesh or deeds of the Body must be Mortified But this mortification must be wrought not by mortifying or destroying but first by purifying then by quickening or reviving the natural Affection wherewith the Lusts of the flesh do mingle as mire or filth doth with water which falls into it or as bad humours do with the blood 4. Lasciviousnesse is reckoned by St. Paul amongst the works of the flesh And Mary Magdalen who had been Notoriously Wanton and Lascivious had this member of the Old man truely Mortified in her without enfeebling or benumming the Affection of Love it self which was as strong in her as ever it had been but set upon its right mark and imployed in the Service of the Spirit She stood saith the Text at our Saviours Feet behind him weeping and began to Wash his Feet with teares and did wipe them with the haires of her head and kissed his feet and annointed them with the oyntment Luk. 7. 38. Thus she did because she Loved much And she Loved much because many sins were forgiven her Her Wanton Love or rather the wantonnesse of her love was truely Mortified by the vivification or Quickening of Spiritual Love in her For the Love of the flesh was mortified by the Love of the Spirit 5. The accomplishment of Mortification consists not in deading but in winning the Affections unto the Spirit Amongst other Deeds of the Body amongst all the Lusts of the Flesh Pride or Ambition is the most dangerous and must be Mortified by the Spirit But wherein doth the true Mortification of it consist Not in Negatives not in an Absolute disesteem of all Honour or disclaiming all desire of praise or reputation For this may stand with Stoical stupiditie or Cynical sloth or nasty proud contempt of the world which kind of temper hath least affinity with that Mortification which becomes a Christian For This requires that the Affection it self remain entire for the service of the Spirit Rom. 6. 19. The Affection out of which Pride or Ambition groweth as a Wen out of a comely Body is a Desire of Praise or Honour Neither is all Desire of any Honour nor the Excessive desire of some Honour a work or lust oâ— the Flesh or any branch of Pride or Ambition which properly consists in the immoderate Desire of that Honour which is from men This indeed is a Lust of the Flesh or Carnal Concupiscence which must be Mortified And the best Method for the Mortification of this Desire is by raising the esteem or price of that Honour which cometh from God This Desire must have the predominant sway in our heart before we can be true Beleevers So our Saviour teacheth us Iohn 5. 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God Only Now without true Belief there can be no true Mortification The same Spirit which worketh Faith or Belief in us doth with it and by it give us the true esteem of that Honour which cometh From God Alone The true esteem of this Honour being imprinted upon our soul and spirit doth increase the Desire of it And as the Desire of it is increased Pride and ambition which is but a desire of that Honour which is from Men or from the world must needes decrease and by thus decreasing be truely Mortified 6. Another most dangerous work of the Flesh is Covetousness The mortification of this work or member of the old man doth not consist in a Retchless Temper or neglective Content in Living from hand to mouth without any provident care for Times Future for this is Sottishness The desire of riches is not a sin but a natural Affection which must not be Mortified that is not destroyed but revived and quickened Wherein then doth Covetousness consist Not simply in the Desire of riches but in the Excessive desire of such riches as perish or of such other meanes or of necessaries of Life as are less worth then Life it self The Affection or Desire of riches is not to be quelled but to be diverted from its muddie Channel by the Spirit of Mortification This spirit of Life doth draw or conduct our desires that way which the Lord of Life commands them to take that is to seek after Riches but after Riches of another kinde Lay not up for your selves treasure upon Earth where moth and rust doth corrupt and where theeves break through and steal But Lay up for your selves treasure in heaven where neither moth nor rust doth corrupt and where theeves do not break through and steal Mat. 6. 19. 20. By the Parable Likewise of the unjust Steward and that other of the Talents we are commanded to imitate or rather to out-strip the Usurer or cunning Bargainer for worldly Commodities in diligent care and watchfull observance for increasing this Heavenly Treasure in being as wise and careful in doing good to others as Worldlings are in doing good unto themselves No man offends in being vigilant and careful but in imploying his witts and care for gaining Transitory Wealth which is less worth then his Life or soul whereas this bodily Life it self is well Lost or Laid to pawn for gaining Treasure in Heaven 7. Drunkenness is a work
c. 11. All these forementioned helps of bettering Nature are within Her Lowest and Middle Region of Diet and Medicine Step we up into her Third Story and see what Remembrances we find there of those rare Effects which Moral Precepts have wrought Correspondent to Inoculation in Plants not only in Towardly but upon depraved Inclinations whose Biasses and corrupt Bents have been so altered thereby Gaudet Patientia duris Laetior est quoties magno sibi constat Honestum Claud. that their Affections have been taught to Hunt Counter for pleasure and seek Delights in Difficulties and Duresses to take Contentment in denying themselves Content and with much pleasure to detest Pleasure that Sorceress which as Aristotle observes is born with us incorporate and ingrained in us being suckt in with our first milk Despectare procul To look down upon it with scorn as upon the Covering of their Feet Vitanda est Improba Siren Desidia Hor. or an Excrement of Nature to reckon it not only as a Nullo or Cypher that multiplyed mans Account but as a meere Vacuum or Nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Said Diogenes Laert. lib. 6. Omnis voluptas pro Nihilo Deputanda est said Tullie and his Reason is quòd cum praeterierit perindè sit ac si nulla fuisset I shall now prove this by Instance and that I may imitate Nature which non facit Saltum I will do it first in Younglins whose Age defines Them by Appetite they being but few degrees in nature removed from Wilde Asses Colts Plutarch in Lacon Apophth tels of a Spartan Stripling that had stolen a young Theif or Fox-Cub which being sought and he searcht as it lay prest within his clothes near his Body did so gnaw his bowels that he dyed on 't This the poore Man the nearness to his End and his great Tolerance name him so endur'd with all Imaginable Constancy according to the Discipline of his Country never the least quelching at it Saying It was better to dye then by crying to be discovered Another ex Eodem Ludo fighting with his Compeer was by him wounded to the death yet when he heard his friends threaten death to the Killer O Do it not said he for 't is unjust I had a Venie or 'Bout for it and the Intent though not the Hap to kill him I expect to hear Both these did uti bono animo in re mala Was not this Vertue better placed then at least in the General in that Child whose office was as I remember at Alexanders Solemn Sacrifice to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to hold a Torch The melted wax dropt and burnt and stam'd upon his flesh somewhile yet did he as his Rules of Reverence obliged him endure this Torment with such Constancy as that he never the least chang'd Posture nor I think Colour for it Let us now look up higher and take out some Graver Examples Socrates confessed to the wonder of all that Zopyrus the Physiognomer said True when he Stigmatiz'd rather then Character'd him not to his Credit namely for A Man of Vile Affections I was so inclin'd indeed said that Saint and Martyr of Nature But Philosophie Philosophie that hath quite alter'd me Aequal to this his Chastity was his Charity towards his Accusers but far above the ordinary size of that Vertue with us What one is there amongst the higher sorts of Christians as they be cal'd and would be thought who though not ignorant of the Measure or purport of that Glorious and Holy Name that it not only caryes an Olive Leaf in the mouth but is wholly made up of Oyle and signifies a man composed of Honey and Balm of Love and Meekness that does not in Point of Self-Revenge bow down his Soul to that most Accursed Principle of the first Murderer and of Cain his First-begotten Son in Bloud Yea that would not think it a shame to be thought affraid or unwilling upon Occasion to Subscribe to it with his hand or sword in Letters of Bloud as it should be printed Est vindicta Bonum vita jucundius ipsa Yet does the poor purblind Ethnick Satyrist me-thinks hartily detest it reason right against it and prove it to be no better then the Qualm or Ferment of a Female Spirit Nempe hoc indocti quorum praecordia nullis Interdum aut Levibus videas flagrantia Causis Quantulacunque adeo est Occasio sufficit Irae Chrysippus non dicit idem nec mite Thaletis Ingeâ—â—um dulcique Senex vicinus Hymetto Qui partem acceptae saeva inter vinc ' la Cicutae Accusatori nollet dare Quippe minuti Semper infirmi est animi exiguique voluptas Ultio Continuò sic collige quod vindictâ Nemo magis gaudet quam Foemina Juven Sat. 13. v. 180. Sweet is revenge sweeter then life itself The rude Assertion of some waspish Elf Made all of Tinder Touchwood Sulphur Ire Who at each puff or spark fures flashes fire And thunders out My right hand is my God Vengeance is mine My sword 's my Iron Rod Dubbs My-self judg my wil saw right or wrong Wounds bloud kil or be kil'd hel heaven's a song Bear an Affront rather Damnation Chrysipp said no such word nor Thales nor Saint Socrates made all of Honey for Though he durst dye and smiling drink the Cup of Chill Hemlock yet durst he not wish one sup of It in 's Accusers heart Good health to Him He drunk in Cup of Charity ful brimme Revenge is Cow'rdize below Man Revenge is Th' Abortive Lust or Longing of She-Twinges And yet to do right to that Sex and in memorie of a most Tender Mother I know not whether Livia or Augustus deserved greater praise for a most Solemn remarkable piece of Pardoning mercy De Clem. lib. 1. c. 9. Seneca tels it Curiously I thus L. Cinna conspired against Augustus who had not only forgiven the Enmitie of warre but regiven him his Estate and conferd Honours upon him to the Envy of his own Party The Time place partners manner of the plot was discovered to Augustus who intended to revenge it Livia seeing him Troubled comes to Him Saying Sir Will you once take a Womans Counsel Then truly forgive him it may do you Good the Plot being known it cannot hurt you Augustus thanks Livia for playing the Advocate sends for Cinna cleares the room and makes him sit down by him injoines him no other punishment but with Silence and Patience to hear an Excellent speech of above Two Howers Long setting forth his Falt and Caesars mercy dismisses him with these words I gave thee life before as an Enemy now I give it thee as a Traytor Let us henceforth be Friends and vie Vtrum Ego meliore side vitam tibi dederim an Tu debeas This was partly the effect of That Charm which Athenodorus gave Augustus against Anger See Seneca To say over the 24. Letters I cannot forbear to mention an Example or Two more
having obtained eternal redemption for us For if the bloud of Buls and of Goats and of the ashes of an heifer sprinkling the unclean sanctifieth to the purging of the flesh How much more shall the bloud of Christ who through the Eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God In this passage we have the true Mystical or Prophetical Sense of sundry Mosaical Rites or sacrifices plainly decyphered without Metaphor or Figure the very Literal Historical or Civil sense of some of which or of the Legal Precept which injoynes or of the Rule for right using them but a few Christian Writers have duly considered or rightly understood It shall suffice me to insist upon the Parallel between such Mosaical Rites as I understand with their right use or End and the Evangelical Mysteries fore-picturâ—d by them CHAP. XLVII Before the fuller Draught of that Parallel If the bloud of Buls and the ashes of an Heifer Much more the Bloud of Christ treated on in the two next Chapters The Apostles Translating the Hebrew word Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is shewed to be not a meer Allusion but of strict Proprietie 1. THe Height and Depth of the Mysteries contained in these two verses Hebrews 9 13 14. cannot in this life be truely sounded And before I can survey the Surface of the Parallel intended by our Apostle I must endeavour to charm the Tongues and Pens of some sawcie Criticks in these last Ages Such for the most part are meere Grammarians or men in whom Grammatical skill is too predominant For of this Light kind of Learning that of our Apostle Scientia inslat as Ludovicus Vives somewhere well observes is most punctually or peculiarly true And the man whose Brain is full of this skill and whose Breast is emptie of Moralitie or other solid and ingenuous Literature is like a Pinnace ballasted with Corke or some lighter Stuffe bearing the Sayle of a Gallioun or Carack And if this meer Verbal skil be matched with some sleight Dialectical Termes as with Second Notions or Dichotomies these serve as Engines to set words Dictated by the Holy Ghost or the several significations of one and the same word at Opposition one to another whereas they admit only some Difference no way opposite but subordinate or truely Concordant Some of this Crue in the Romish Church with whom I dare not avow that None in the Reformed Churches are participant have been so bold as to impeach the Author of this Divine Epistle if not directly yet by Necessary Implication either of Ignorance in the Hebrew Dialect or of such fancies or delight to play with words as have been too frequent in these Later Ages For so they say that St. Paul or who ever he were that was the Author of this Epistle doth play with the Hebrew Berith when he translates it in this ninth Chapter or elsewhere by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which primarily and properly signifies a Testament or disposition of goods or inheritance bequeathed whereas Berith doth punctually and formally signifie a League or Covenant 2. All this notwithstanding argues onely some Diversitie in the Signification or Interpretation of the words no Real Difference or Opposition of the matter signified by them no more if so much then is between a Liveing Creature endued with Sense and A man or Sensitive Creature endued with Reason Now though every Creature endued with sense be not a man or reasonable Creature yet every man Essentially is a Creature endowed with sense The Connexion between these two words which some Criticks have set at Variance to wit between a Covenant and a Testament is altogether as Essential and Formal as the former betwixt a Man and a Sensitive Creature for albeit every Covenant be not truely and formally a Testament yet every Testament truely so called essentially is or includes a true and proper Covenant So that one and the same word Berith in some places of the old Testament imports no more than the Genus or General signification to wit a Covenant In other places it necessarily imports a Testamental Covenant and must be rendred as the Apostle here doth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Last Will or Valid Testament Our blessed Lord and Saviour I beleive and those which impeach our Apostle in this place will not I hope deny did understand the meaning of the Hebrew Berith as it is used in that Great Covenant with the Israelites whereof Moses by Gods appointement was the mediator Much better then any modern Grammarian Critick does Now our Saviour instructs us that the Covenant made by Moses betwixt God and the Israelites was a true and proper Testament This Cup saith he in the Institution of the new Covenant is the new Testament in my blood which is shed for you And if this new Covenant as Ieremie instyles it were truely and properly a Testament then questionless the old Covenant which God made with his people in the Institution of the Passeover and renewed by Moses in the wilderness was a Testament truely and properly so called and ought to be translated by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Covenants which God made with his people whether concerning the Blessings of this life or of the life to come were but Introductions Parcels or Appendices unto the old and new Testaments 3. Wherein then doth a Testament properly so called exceed a naked Covenant There may be and usually are many Covenants wherein there is no Free Donation of either partie Covenanting but a mutual Reddition of Quid pro Quo or as some Civilians speak Ratio datiet accepti And such a Covenant or Act of Commutative Justice cannot properly be conceived betwixt God and man or other creature None of which are able to give their Creator any thing which was not his own before or which was not received from him by Free Gift Every Last Will or Testament includes or presupposeth a Free Donation of some Goods or Lands c. by the Testator though often times upon Covenant or subsequent Condition of Executing or performing the Will or Testament otherwise the Legatee or Executor may forfeit his Estate or Interest in the Goods freely Bequeath'd unto him And of this nature are both the old and new Testaments Neither of them was Absolute in respect of all that had Interest in the Blessings be queath'd which howsoever they were most freely bequeath'd did tie such as had Interest in them unto performance of such Conditions as being neglected or contemned by them might deprive them of the Inheritance or Blessings bequeath'd The Blessings bequeathed by Moses Gods Embassador both to Pharaoh and to his people or as the Apostle instyles him the Mediator of the old Testament were First The Deliverance of the sonnes of Jacob from Aegypt Secondly the inheritance of the Land of Canaan The Blessings bequeathed by the Mediator of the new Testament and ratified
it to the poor fast and pray most dayes in the week they should be damned yea the Evill deeds of the one should be forgiven before they were committed the others good works or abstinence from Evill works should not be capable of pardon for as Election unto life Eternal if it were terminated to mens persons without respect unto their works doth include not only a general Ante-dated Pardon for all the sins they can commit but priviledgeth them also from all question so doth Reprobation include an utter exclusion from all hope of Pardon what course of life soever they take if so be it were Terminated to their Persons or Entities without respect unto their works The Orthodoxal Truth then is that God hath decreed to reward every man according unto all his works not according to the foresight of his individual Nature or Person And though it be true that it is impossible for any man to fall from the estate of Election into the estate of Reprobation and as impossible for any man to aseend or be transported from the estate of Reprobation unto the estate of Election Yet is it not alike impossible for him that is for the time present in a Middle State betwixt both that is a man capable of Gods promises in Christ and yet lyable to his Judgments either to proceed unto the estate of Election or to fall into the state of Reprobation There is a necessitie that every Elected man shall be saved that every man Reprobated shall be damned but no like necessitie by the Eternal decree that This or That particular man shall attain to the state of Election or fall into the state of Reprobation Their works or measure of working whether well or ill their faith or want of faith the measure manner of both are not so immutable or unchangable as their natures or persons are Now Gods immutable Decree doth infallibly reward them according to the measure manner or qualitie of their works or of their faith or infidelitie For albeit the Works or Acts of mans Faith be Mutable yet Gods purpose of rewarding every man according to his works or different measure of faith or infidelity is most Immutable 5. But albeit God do not Ante-date any pardon in particular for the sinnes of the Elect is it safe hence to conclude that he is not more favourable unto them than unto other men or doth his peculiar favour to them being granted conclude him to be an accepter of Persons surely it would if we did maintain that his Eternal Decree for shewing peculiar favour and mercy towards the Elect did respect only mens Persons or Individual substances But laying this Foundation That God from Eternitie hath Decreed to reward every man not according to the prevision of his Individual Manhood or substance but according to all his works God 's peculiar favour may without imputation of partialitie or acceptance of persons be extended not to the Elect only but unto all that are within the Covenant unto all that without Hypocrisie or sinister respects have subscribed unto it Yet though this peculiar favour be to be extended to all within the Covenant we may not deny but that it reaches the Elect in an extraordinary measure for ordinarily none are admitted into the number of the Elect which have not done some works which others not of that number have not done And if God out of his free bountie reward not the men but their works more bountifully than he doth the works of other men whose persons are not within his Covenant whose works are not so capable of bountie he cannot hence be conceived to be a Respecter of Persons but an accepter of such in every Nation as work righteousness or do less evill then others do The works which St. Peter requires to the making of our Election sure are all in their Nature and qualitie Good all parts of righteousness and though we cannot do them aright yet such as hope to be partakers of Gods peculiar favour must be industrious in doing them But not these works only but even our Subscription unto the Covenant of Grace our Profession of being Christs Disciples is a work capable of mercy of peculiar favour in respect of others which neglect this Covenant though No work meritorious of Grace or of better abilities to proceed in Christianitie nor are the best works of the Elect in their nature such 6. Gods gratiousness to the Elect and his respect to their good works First the good Works which He doth that is within the Covenant are more capable of reward than the like works of men which are without the Covenant and yet the good works of the Elect are more capable of reward then the best works of him that is only within the Covenant not in the state of Election not confirmed in Grace Secondly the good Works of men within the Covenant do facilitate their progress towards Grace and lengthen their possibilities of being confirmed in Grace The good works of the Elect do more then strengthen their present estate in Grace they make them capable of greater Glorie than others Elect are which work not after the same manner or measure as they do But leaving the Elect and their works to God who only knowes them the good works of such as are within the Covenant though as yet not confirmed in Grace do in some degree shelter them from danger of final Apostasie or of exclusion from Grace The more good Works such men have done the better fruits of Faith they have shewed the firmer they stand in the day of temptation wherein the Fruitlesse hearer shall fall Thus much is included in the Close of our Apostles words Heb. 6. ver 7 8. The Earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth thornes and bryers is rejected and is nigh unto cursing whose end is to be burned These Hebrewes had come as neer to that shelf upon which others had made shipwrack of faith as any men since have done which have escapt it And if they had been to be judged by men according to their present Facts they had incurred that dreadful sentence of final Rejection or Reprobation which the Apostle there denounceth against backsliders What then was the Sheet-anchor which in our Apostles Divinitie did hold them from striking against the immoveable rock of Reprobation the Merits of their former works So some great Professors of Romish Divinitie do teach in their Lectures de Reviviscentia meritorum that is of the Revival of merits being dead or abated by Relapse or Backsliding This Title they ground upon this very Text of Scripture being otherwise groundless as they themselves confesse The words of the Apostle are ver 9 10. Beloved we are perswaded better things of you and things that accompany salvation though we thus speak For God is not unrighteous to forget your
hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 19 20 21 22. He consecrated the Way it self by his Bloudy sacrifice upon the Cross from the very moment in which the Vail did rend asunder the door was opened and the Way prepared But we must be qualifyed for walking in this way and for entring into this heavenly Sanctuary by the present exercise of his everlasting Priesthood which is a Priesthood of blessing not of sacrifice And yet he blesseth us by communicating the vertue and efficacie of his Everlasting Sacrifice unto our soules This participation and this Blessing by it the full expiation of our sinnes we are to expect from his heavenly Sanctuary 3. See Book 9. Chapt 19. God saith the Apostle Hebrews 6. 17. willing more abundantly to shew unto the heires of promise the immutabilitie of his Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interposed himself by an oath or word by word he mediated by an Oath The Tenor of this Oath as you have heard before was That he would requite Abraham as we say in kind * See Book 8. Chapt. 30. and Book 9. Chap. 17 That as Abraham was then willing to offer up his Son his only Son Isaac in bloudy sacrifice unto him So he would offer or give His Only Son for Abraham and for all such as should follow his Example of Faith and obedience It was in the same promise confirmed by oath implyed That This only Son of God should be the seed of Abraham that in this one seed of Abraham all the nations of the earth should be blessed That for the derivation of this Blessing upon all the Nations upon earth this seed of Abraham should be made a Priest after the order of Melchisedek The hope in this Promise thus confirmed by oath to Abraham is by the Apostle in the same 6. Chap. ver 19. termed an Anchor of the soule Both sure and stedfast But why an Anchor sure and stedfast Because it entreth into that within the vaile to wit into the Heavenly Sanctuary which was prefigured by the Most Holy Place within the material Tabernacle or earthly Sanctuary into which none might come besides the high priest nor he saveing once a year and then not without Blood For he was to purifie or sanctifie it by the blood of the sacrifices which were offered without the Camp or Congregation upon the day of the Attonement And thus The Son of God being crucified without the City of Jerusalem did by his blood then shed enter into the heavenly Sanctuary and even purifie it by his blood Heb. 19. 23 24. But what doth our hope apprehend within the vail The Apostle tells us Heb. 6. 20. Even Jesus made an high priest after the order of Melchisedek that is an high priest to blesse us in the Name of the Most High God to make us blessed even blessed as the Sonnes of God or such as he himself as man is that is Kings and Priests unto our God That this his Priesthood is a Priesthood of Blessing and offereth the Blessing promised unto Abraham to all the Nations of the Earth aswell unto the Gentile as unto the Jew though in the first place unto the Jew St. Peter witnesseth Acts. 3. 25 26. Te are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy seed shall all the Kindreds of the Earth be Blessed Vnto you FIRST God having raysed up his Son Jesus sent him to blesse you in turning away every one of you from his Iniquities 4. Yet seeing he entred not into the heavenly Sanctuary without blood seeing he purified Even Heaven it self by his Blood We may not expect the Blessing promised unto Abraham otherwise than by the Vertue of his Blood nor may we expect that his Blood or Vertue of it should be communicated to us otherwise than by the Exercise or Office of his everlasting Priesthood unto which he was consecrated by his blood He now workes the like Cures in our soules by the Vertue of this Priesthood which he wrought in mens Bodies whilest he lived here on earth by the Vertue or presence of his Prophetical Function We may Baptize with water in his Name and with water sanctified by his blood yet unless he baptize with the spirit sent from his heavenly Sanctuary and say unto every one whome we Baptize as he did unto the Leper I will be thou clean our washing is but in vain our whole Action is but a Ceremonie We his Priests or ministers may upon Confession made unto us either in General or in Particular Absolve his people from their sinnes for this Authoritie he hath given us whose sinnes ye remitt they are remitted whose sinnes ye retaine they are retained Yet unless He by his spirit or sweet influence of Grace say unto the soule whom we Absolve as he some-times did unto the man sick of the Palsy Be of good chear thy sinnes be forgiven thee Our Absolution is but a Complement although without our Absolution he do not in this sort Absolve his people oftentimes from their sinnes We may Consecrate the Elements ofBread Wine and administer them so consecrated as Vndoubted Pledges of his Bodie and Blood by which the new Covenant was sealed and the General Pardon purchased Yet unless he grant some actual Influence of his spirit and suffer such Vertue to goe out from his Humane Nature now placed in his Sanctuarie as he once did unto the woman that was cured of her Issue of blood unless this Vertue do as immediately reach our Soules as it did her bodie we do not Really receive his Body and Blood with the Elements of Bread and Wine We do not so receive them as to have our sinnes remitted or dissolved by them we do not by receiving them become of his flesh and of his Bones We gain no degree of Real Vnion with him which is the Sole Use or fruit of his Real Presence Christ might be Locally Present as he was with many here on earth and yet not Really Present But with whomsoever he is Vertually Present that is to whomsoever he communicates the Influence of his Bodie and Blood by his spirit he is Really Present with them though Locally Absent from them Thus he was really present with the woman which was cured of her bloodie issue by touching the hemme of his garment But not so really present with the multitude that did throng and press upon him that were locally more present with him She did not desire so much as to touch his Bodie with her hand for she said in her self If I may but touch the Hemme of his garmennt I shall be whole And yet by our Saviours interpretation She did touch him more immediately than they which were neerer unto him which thrust or thronged him And the reason why she alone did more immediately touch him than any of the rest was because Vertue of healing did