vâ—ra â—a distinctio quâ—â— re â—â—t nisi â—â— nâ—â—â—m praeceptum siâ—â—â—â—â—mum contra decimum uonum Drus. Miscel. centuria 1. c 1. Vide Buxto f. de Decalog Primum praeceptum substantiam objectum divini cultus imperat Deum solum secundùm verò praeceptum imperat cultus divini modum spiritualem solum Jun. The first Table containeth four Commandments the which division doth Iosephus Antiqu. lib. 6. cap. 3. Origen Homil in Exod. 8. Ambrose in Chap. 6. Epist. ad Ephes. approve The tenth Commandment Thou shalt not covet is but one Commandment as I have diligently searched all the Editions that we have in the Hebrew Tongue With one point period and sentence he concludeth the whole tenth Commandment In Deut. 5. certain late Edition make the division of the Text but that is nothing to the purpose there Moses repeateth the words unto them that knew before the division of the Tables in the eldest Edition and print that I have seen the tenth Commandment in Deuteronomy is not divided the which Edition Venice gave unto us Onkelos the Chaldee Interpreter on Deuteronomy maketh but one Commandment of the tenth Bishop Hooper of the Commandments This is not a new question it was in Calvins dayes and in the dayes of some of the ancient Fathers Augustine wrote two Books Contra adversarios legis Calvin wrote against the pestilent Sect of Libertines The Papists calumniate us as if we taught that men are freed from the Decalogue Vide Bellarm. de justificat l. 4. c. 5. David à Mauden Discurs moral in decem Decalogi Praecepta Discursum primum Decal praevium But that we urge the obedience of the Moral Law as well as they do and upon better Arguments and reasons then they do See B. Down of the Coven of Grace c. 7. He shews also there chap. 5. how our Saviour hath delivered us 1. From the curse of the moral Law 2. The rigour and exaction 3. The terrour and coaction of it And 4. From the irritation of it See M. Burgess his Vindiciae Legis Lect. 17. 22. It is a Question diversly disputed by Divines both Popish and Protestant Bellarm. de Iust. l. 4. c. 6. Zanch. de â—eâ—emp l. 1. c. 11. Thes. 1. Whether the moral Law binde Christians as it was delivered by Moses and the Prophets or only as it was engraven in the hearts of all men by nature and as it is renewed in the Gospel by Christ and his Apostles That opinion that the Law as it was given by Moses and the Prophets and written in the Old Testament doth binde Christians is better and more safe The moral Law of the Old Testament is pronounced spiritual holy good just and eternal Psal. 10. 8 9. Rom. 7. 10. d The Antinomists interpret those words of Christ in this sense He came not to destroy the Law but to fulfill it that is he came not to destroy it with out fulfilling it in his own person he hath destroyed it unto the person of every beleever Rom. 10. 4. One distinction well heeded and rightly applied will clear the whole point concerning the abrogation and obligation of the moral Law under the New Testament The Law may be considered either as a rule or as a Covenant Christ hath freed all believers from the curse and rigor of the Law considered as a Covenant Rom. 10. 4. â—ut he hath not freed them from obedience to the Law considered as a Rule D. Sanders on 1 Pet. 2. 16. Believers are freed from whatsoever in the Law is hurtful unprofitable burdensome e Christ as Mediatour was subject to the moral Law Rom. 8. 13. Gal. 2. 11. 4. 4. The Law requires as perfect obedience of us as of Adam in innocency under the danger of contracting guilt though not of incurring death This opinion carries Libertinism and Familism in the womb of it if the Law have nothing to do with me what ever I do I do not sin Jam. 1. 23 24. The Law is a Judge by 1. Condemning the sinner passeth the sentence of death upon a man Rom. 7. 9. 2 Cor. 3. 8 9. Hos. 6. 5. 2. By holding a man under this conviction and self-condemnation Gal. 5. 22 23. Lex est career spiritualis verè inferuus See Rom. 8. 15. 2 Tim. 1. 2. Job 13. 26. f The Lord for brevity and our infirmity sake nameth only in every Commandment either the most horrible sin forbidding it or else the most singular vertuo commanding it Rom. 6. 17. 7. 14. Psal. 119. 167. 1 Chron. 29. 14. g M. Perkins on Jude v. 1. He that keeps one Commandment because God enjoyns it will keep all the rest because the same authority enjoyns all Psal. 119. 6. Integrity and sincerity is the scope of the Law Deut. 5. 27. The substantial duties of the first Table are greater then the substantial duties of the second Table as love of God then love of my neighbour and my father but the substantial duties of the second Table are greater then the ceremonial duties of the first it is better to save the life of a beast then hear a Sermon h Praecepta affirmativa obligant semper sed non aâ— semper negativa semper ad semper say the Schoolmen Josh. 6. 4. Gen. 22. 1 2. 1 King 20. 27 35. 1 King 11. 30. Judg. 3. 20 21. 11. 1 2. Isa. 20. 2. Fines mandatorum sunt diligenter observandi ex causis dicendi habenda est intelligentia dictorum Hilarie Matth. 5. 33 34 35 36. The end of every Commandment saith the Apostle is love out of a pure heart the immediate end of the Commandments of the first Table love to God of the second love to my neighbour 1 Cor. 13. per tot The Law by some one particular or part meaneth the general and whole as an Idol is put for any means of false worship Parents for all betters Killing for any hindering of life Thou for every one or none Estey upon the Command Josh. 6. 18. 7. 1. 22. 13 14 17 18. Psal. 34 3. Levit. 19. 17 1 Sam. 15. 28. 1 Sam. 3. 13. 2 Sam. 13. 28. 1 King 21. 19. Exod. 19. 6 7 8. 20. 1. Mat. 19. 17 18 19. 1 Tim. 4. 7 8. 2. 2. 2 Pet. 3. 11. Matth. 22. 37. Jansen Harm Evang. c. 81. Chemnit Har. Evang. c. 105. Luk. 10. 29. Gal. 6. 10. Mic. 2. 10. Rom. 1. 29. Mat. 5. 45 46. Greenham For the order of the Commandments it we account from the fiâ—st to the last they are of greatest perfection which are last described and he who is arrived to that severity and dominion of himself as not to desire his neighbours goods is free from actual injury but vices are to take their estimate in the contrary order he that prevaricates the first Commandment is the greatest sinner in the world and the least is he that only coveâ—s without any actual injustice D. Taylor of the life and death
Infants are comprehended under houses and families it is evident by the use of the whole Scripture Gen. 14. 16. 18. 19. Prov. 31. 15. Luke 19. 9. Acts 11. 16. 16. 31. Parents must bring their children therefore to Baptism with an high esteem of that Ordinance and with fervent prayers to God for his blessing upon it that it may be effectual for their regeneration Set a day at least some good time apart to seek the face of God to confesse thy sins chiefly the original sinne which thou hast derived to thine Infant lament it in thy self and lament it in and for him Baptism cannot be reiterated as the Lords Supper therefore what thou canst do but once for thy childe be careful to do it in the best manner Parents should offer their children to God in Baptism 1. With earnest prayers to God for a blessing on his Ordinance 2. In faith plead your right with God he hath promised to be the God of his people and of their seed there are promises which sute with the Ordinance Deut. 13. 6. Isa. 44. 3. 3. With reverence Gen. 17. 2 3. 2 Sam. 7. 18 19. their hearts should be affected with that great priviledge that God should take themselves and their seed into the Covenant The Baptism of Infants without a weighty cause and in a sort compelling is not to be deferred First Because the equity of the eighth day appointed for Circumcision hinders the procrastination of it Secondly Because this delaying of it shews a kinde of contempt of the Ordinance It was a common but an erroneous practice even in the Primitive Church to deferre their Baptism till they were old so some of the Christian Emperours because an opinion prevailed upon them that Baptism discharged them of all sinnes I think that the delay of Baptism which Constantine and some others were guilty of did creep in among other corruptions and was grounded on the false doctrines of those hereticks that denied forgivenesse of sinne to those that fell after Baptism which afrighted poor people from that speedy use of it which the Scripture prescribeth Mr Baxt. Inf. Church-memb par 2. c. 15. Constantine much esteemed and favoured Eusebius who was a very subtil and malicious Arian and yet Constantine even to his death extreamly hated and detested Arianism one token of which love was his receiving the Sacrament of Baptism at his hands when he was extreamly sick and near his death Crakanth Defence of Constant. c. 6. See p. 80. to 86. 92 93. But Constantine received Baptism at Eusebius his hands when he was a Catholick Professour and earnest in that profession The Apostles and Christ himself held communion and received the Sacrament with Iudas Matth. 26. 23. c. so long as he kept the outward and catholick profession though in his heart he was an Apostata yea Devil Id. ib. p. 96 97. Chrysostom and Gregory Nazianzen saith Grotius were not baptized till they were twenty years old at least Plerosque Baptismum suum distulisse in articulum mortis res est notissima ex Historia Ecclesiastica unde Clinicorum nomen Maresius de precibus pro mortuis Augustine Ierome and Ambrose were baptized when grown up men yea but when they better understood the point they disallow neglect of childrens Baptism as the Parents sinne as Ierom in his Epistle to Laeta and Augustine frequently and so Ambrose all one for Poedobaptisme as an Ordinance of God and so as counting it sinne to neglect it Cobbet of Baptism part 2. Sect. 5. Some hold that only Infants of Church-members are to be baptized But although the Parents of those Infants be not members of any particular Church yet if they be members of the universal Church as they are certainly if they be baptized and professe the Catholick Faith that is enough for the administring of Baptism to their Infants otherwise there will be no difference between their Infants and the Infants of Turks which is not to be admitted We admit children to Baptism 1. By vertue of their remote Parents who may be good though their immediate Parents be bad Act. 2. 39. 2. They may be admitted by stipulation of others to see them educated in the faith into which they are baptized be the Parents themselves never so wicked Vide Ames Cas. Consc. l. 4. c. 27. Whether the use of Witnesses be necessary Peter Martyr in loc Commun cals it utile institutum a profitable constitution In ancient time the Parents of children which were Heathen and newly converted to Christian Religion were either ignorant and could not or carelesse and would not bring up their children agreeably to the Word of God and the Religion which they newly professed Hence it was thought meet that some persons of good knowledge and life should be called to witnesse the Baptism and promise their care for the childrens education It is an ancient commendable practice continued in the Church of God above the space of twelve hundred years M. Perk. Cas. of Consc. It was but a bare prudential thing in the Church whether it were Hyginus of Rome that first brought in God-fathers and God-mothers about the year of Christ 140. as Platina and others write or some other it is not greatly material Ford of the Covenant between God and man Vide Zepperum de Sac. Some urge Isa. 8. 1 2 3. for it Because from the beginning those that were of years when they were to be baptized were asked divers Questions Whether they believed Whether they renounced the Devil The same custom also remained even then when Infants alone were offered and the Papists cannot be moved from thence Chamier de Canone lib. 11. c. 9. The Churches by an unadvised imitation drew the interrogatories ministred in the Primitive Church to those which were of years to professe their faith in Baptism unto young children Cartw. on Mat. 3. Whether the immediate or remote parents give the children a right to Baptism Some say immediate Parents only can give the children a right Because if we go higher to remote Parents Where shall we then stop May we go to Noah or Adam say they Where shall we stay Why may not the children of Jews and Turks then be admitted into the Church since they formerly descended from believers This Objection carries some force with it and there is a very strong Objection likewise against this opinion since those for the most part that maintain this say the Parents that give the federal right to their children must be visible Saints or Church-members as they phrase it The Argument then is this The wickednesse of a Jew could not prejudice the childes right that was to be circumcised therefore neither the wickednesse of a Christian a childes right that is to be baptized And whether their Baptism be not null which had no right and so they ought to be rebaptized should be seriously considered by them that hold that tenet Quest. What if the
conjecture of Heinsius in his holy Aristarchus very probable viz that the fable of the number and consent of the Interpreters took its original from Exod. 24. Hence saith Heinsius there without doubt the History concerning Ptolomy hence those famous Cels which Ierom scoffs at hence that invention that none of all that number differed in their Interpretations Therefore since that version when pure was but a humane not divine work and proceeded from Interpreters not Prophets it could be neither Authentical nor side digna any farther then it agreed with the Hebrew Text. The Ancients themselves commenting upon Scripture used not the Septuagint Edition as Authentick from which it would not have been then lawful to depart but rather often correct it as Origen and Ierom from the Hebrew fountains which every one knoweth that is versed in their works They are most bold in changing numbers without any reason as Genes 5. to Sâ—th Enos Cainaan Malaleel they give each a hundred years beyond the Hebrew truth In the 46 Chapter of Genesis for Seventy souls they say Seventy five The Seventy reade Prov. 8. 23. In the beginning God created me for In the beginning God possessed me whether because they mistook the Hebrew word Chava for Cava upon their likenesse in the Hebrew Characters or their Translation was at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit possessed and the Copies slipping in one letter made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit created as Bellarmine after Zanchy thinketh 2. The vulgar Edition is not Authentical We are now come to shew that the vulgar Latine Edition is not Authentical a thing of it self manifest but yet to be proved by some Arguments because our Adversaries stand upon it Our Arguments are these 1. It was not Divinely inspired in respect of Maâ—ter Form Speech as the Hebrew of the Old Testament and the Greek of the New were but was translated by humane endeavour and therefore it is against both religion and reason to say it is Authentical a work of men cannot in perfection be equal with a work of God for as Ierom saith Aliud est esse vatem aliud est esse Interpretem It is the office of an Interpreter to translate the Authentical Scripture noâ— to make his Translation Authentical for both Ierom and every other Interpreter might erre so did not the Prophets and Apostles the Councel of Trent first decreed that this Translation should be Authentical before it many learned Papists themselves did disallow that Translation as Paulus Brugensis Valla Eugubinus Iâ—idorus Clarius Iohannes Isaacus Cajetan Erasmus Iacobus Faber Iâ—â—dovioâ—s Vives and divers others 2. The vulgar Translation doth oft change the sentence of the holy Ghost yea it doth dangerously and heretically deprave the sense of holy Scripture and translate senslesly many times therefore it is not to be held Authentical Gen. 3. 15. ipsa for ipse viz. Christ or ipsum viz. semen which place it seemeth was corrupted idolatrously to extoll the praises of the Virgin Mary and to prove her patronage and protection This reading drew Bernard into this opinion Maria abstulit opprobrium matris Evae patri pro matre satisfecit quod promittitur Gen. 3. 15. ipsa conteret cui servanda est victoria nisi Maria Bâ—rn See Bedels answer to Wadesworths Letters ch 6. Vide Capel Crit. Sac. l. 5. c. 11. Hoâ— conteret Tremel alii that is that same seed rather he viz. that one person Hier. Ipse conteret caput tuum accordingly in the Septuagint and our Translation Gen. 4. 13. Major est iniquitas mea quam ut veniam merear a corrupt Translation serving to countenance the errour touching merit de congrno In the Hebrew there is nothing which hath the least signification of merit it should be translated Ut feram vel sustineam vel remissionem consequâ—r Translatio ista potest tolerari si sumatur mereri pro consequi ut saepissimè olim apud veteres Chamier Exod. 34. 29. The vulgar hath Videbant faciem Mosis cornutam for radiantem which the Hebrew word signifieth the 70 translate it the Apostle Paul approving of it 2 Cor. 3. 7 10 was glorified This interpretation of the vulgar is reprehended by Valla Vatablus Arias Montanus Steâ—chus Cajetan Ferus Olâ—aster â—ho Aquinas and Bellarmine himself De Ecclesia triumphante l. 2. c. 4. which is also confirmed by the Text it self for the Scripture witnesseth That the people could not behold the face of Moses for the brightnes thereof Exod. 34. 30. and therefore his whole face not the highest part of his forehead or his head was covered with a vail v. 33. of that Chapter 2 Cor. 3. 3. Iob 5. 1. The vulgar Latine hath Voca ergo si est qui tibi respondeat ad aliquem sanctorum convertere Hence the Papists would prove invocation of Saints whereas it should be translated Voca quaeso seu voca jam an sit qui respondeat ad quem è Sanctis respicies q. d. ad neminem The vulgar makes it a simple speech without any interrogation the meaning of Eliphaz is q. d. Go to I pray thee call or bid any one appear or come that by his consent approves of thy opinion try whether any one is of thy minde which acknowledgest not that great calamities are inflicted by God for great sins To which of the Saints that ever have lived or yet do live in the earth wilt thou turn by whose testimony thou shalt be helped in this thy complaint against God Psal. 2. 12. The vulgar hath Apprehendite Disciplinam apprehend Discipline or Instruction whereas in the Hebrew it is Osculamini filium Kiss the Sonne Thus an evident place against the Jews for the second Person in Trinity is obscured and overthrown by the corrupt Latine Text. To say the sense is the same is in vain for an Interpreter ought not to change the words and then say he hath kept the sense neither is the sense of the words the same Who will say to kiss the Sonne is the same with lay hold of Discipline We must needs imbrace the Doctrine of Christ if we acknowledge him to be our Messiah but hence it doth not follow that these two are the same for then all things which agree should be one and the same which will not stand The Chaldee Paraphrast favouring that reading doth it to defend the errour of the denying the Deity of the eternal Sonne of God Saepe Codices Hebraei magis Iudaeos veâ—ant quam Graeci aut Latini Certe in Psal. â— Latini Graeci habent Apprehendite Disciplinam ne irascatur Dominus ex quo nihil aperte contra Iudaeos deduci potest at in Hebrâ—o est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osculamini Filium ne irascatur id est reverentiam exhibete filio Dei ne ipse irascatur c. qui locus est invictissimus contra Iudaeos Bellarminus de verbo Dei lib. 2. cap.
3. 1 Thes. 3. 5. A destroyer Apoc. 9. 11. The old serpent Apoc. 12. 7 9. A roaring lion 1 Pet. 5. 8. The strong man armed Matth. 12. 24. The prince of the world three times Iohn 12. 31. 14. 30. 16. 11. Nay The God of this world 2 Cor. 4. 4. 2. Their nature The evil angels are spirits created at first entire and good Genesis 1. ult Vide Aquin. part 1. Q. 11. Art 4 5. But by a willing and free apostacy from their Creator are become enemies to God and man and for this eternally tormented Iohn 8. 44. It was a totall wilfull malicious apostacy from God with spite and revenge 1. Totall because God never intended to offer to the Angels a second Covenant Heb. 2. 16. 2. With despight and revenge therein lies the formality of the devils sin and of the sin against the holy Ghost 1 Iohn 5. 19. That they are spirits appears by the opposition Ephes. 6. We wrestle not with flesh and bloud and this is to be opposed to those that deny that there are any spirits or that the devils are incorporeal For their sin what when and how it was it is hard to determine That they did sin is plain but the sin is not specified Some say it was lust with women misunderstanding that place The sons of God saw the daughters of men for it is plain the devils were fallen before Chrysostome and our Divines generally conclude it was pride from that place in Timothy 1 Tim. 3. 6. though there be different opinions about what this pride shewed it self whether in affecting a higher degree then God created them in or refusing the work and office God set them about which some conceive was the ministration or the guardianship of man which trust they deserted or scorned Zanchius thinketh their sin was That they were not contented with the truth of the Gospel concerning Christ propounded to them at the beginning and that they chose rather to leave their heavenly mansion then subscribe to the truth An inordinate desire of power to be like God in omnipotency say the Schoolmen Pride seems to be the devils sin by his first temptation of man to be like God Concerning the time when the devil first sinned it is uncertain Tempus lapsus non definit Scriptura It seemeth they continued in their integrity till the sixth day was past Gen. 1. 31. It is likely that neither man nor Angel did fall before the eighth day Gen. 2. 1 2. The devils stood not long Iohn 8. He was a manslayer from the beginning They fell before man that is plain 3. How the devil sinned seeing his understanding and will were perfect It was initiatively in his understanding and consummatively in his will Many of them fell as appeareth Luke 8. 30. there was a legion in one man one of the chiefest as some conceive fell first and drew the rest with him by his perswasion and example That one great Angel now Beelzebub did first fall and then drew after him the rest is likely enough Capel of Tentat part 1. c. 1. It was in all likelihood some prime Angel of heaven that first started aside from his station and led the ring of this highest and first revolt Millions sided with him and had their part both in his sin and punishment B. Hals Invis world l. 3. Sect. 2. Vide Aquin. part 1. Q. 63. Art 8. Yet Voetius seems to doubt of this They fell irrecoverably being obstinate in wickedness The Schoolmen and Fathers give reasons why they fell so and not man Aquinas gives this reason from the condition of an Angels will whose nature is such they say that what it hath chosen with full deliberation it cannot refuse it again but this is no good reason because the choice made cannot alter the nature of the will The Fathers give these reasons 1. The devil sinned of himself but man was tempted 2. In mans fall all mankinde would have been damned but in the Angels fall not all Angels The best answer is this When they had sinned God out of his justice refused to give them any help of grace by which they might rise from sin and without which it was impossible for them to recover and this is the Apostles argument If God were so severe that he would not give these so great and noble Creatures time of repentance neither would he others The Angels were intellectual Spirits dwelling in heavenly places in the presence of God and the light of his countenance and therefore could not sin by error or misperswasion but of purposed malice which is the sin against the Holy Ghost and irremissible But man fell by misperswasion and being deceived by the lying suggestion of the spirit of errour The devils malice against mankinde appears Gen. 3. where there is an imbred enmity in the devil as likewise 1 Pet. where he is said to be a roaring lion a lion roars when he hath got his prey by way of triumph or when he is hungry and almost starved and so most cruel This malice of his appears in his going up and down the whole world to damn men and that though he get no good by it nay though his condemnation be so much the greater and therefore if God should let him do what he would against us he would first bring all outward misery as upon Iob and then eternal damnation And though he knows God will defend the godly yet he never leaveth to vex them to tempt them to sin to overwhelm them with grief and dispair so that he is opposite to God The devils malice is beyond his wisdom else he would never oppose the people of God as he doth since he doth hereby advance their glory and his own ruine The devils are subtill creatures 1. In nature 2. They have perfect intelligence of all things done in the world 3. They have gotten subtilty by long experience Iob 32. 7. 4. They have strong delusions and great stratagems 2 Cor. 11. 14. 5. Their subtilty appears by their prevailing over the wisesâ— men in all ages and by making choice of the sittest instruments to accomplish their designs When he would deceive Eve he made choice of the serpent when he would deceive Adam he made choice of the woman The devils design was to draw Iob to curse God therefore he spared him two things his tongue that he might be at liberty to curse God and his wife to be a counsellour to him thereto Their craft is seen likewise in their divers and sutable temptations 2 Cor. 2. 12. We reade of his methods Eph. 6. and depths Rev. 3. His first stratagem and device is to observe the naturall constitution of every mans minde and body and to sit his temptations thereunto 2. To observe our natural abilities and endowments and accommodate his temptations thereunto 3. To apply his temptations to mens outward estate condition and place 4. To
and weaknesse the Tree of life would have preserved him from that 3. The whole person consisting both of soul and body was conformable to God in respect of his felicity and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himself but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fall is lost for a great part because of our rebellion against God the creatures rebellion should minde us of ours we may see sometimes a little childe driving before him an hundred Oxen or Kine this or that way as he pleaseth For the infusing of the soul it is most probable that the body was first made as the organ or instrument and then the soul put into it as God did make Heaven and Earth before man was made God did not create all the souls of men at once but he creates them daily as they are infused into the body for that the reasonable soul is not ex traduce Baronius in his Philosophia Theologiae Ancillans Exercit. 2. Artic. 3. proves it well There are these two Questions to be resolved 1. Whether immortality was natural to Adam 2. Whether original righteousnesse was natural to Adam For the first A thing is immortal four wayes 1. Absolutely so that there is no inward or outward cause of mortality so God only 1 Tim. 6. 16. 2. When it is not so by nature but immortality is a perfection voluntarily put into the constitution of the creature by the Creator so Angels are immortal 3. Not by any singular condition of Nature but of Grace so the bodies of the Saints glorified 4. When it is mortal inwardly but yet conditionally it is immortal that is if he do his duty and so Adam was immortal For the second Question The properties of it are these First It is original righteousnesse because it is the natural perfection of the whole man and all his faculties for distinction sake we call it original righteousnesse It is so both in regard of it self for it was the first in the first man Secondly In regard of man because he had it from his very beginning Thirdly In regard of his posterity because it was to be propagated to others Secondly It is universal it was the rectitude of all parts it could not else be an image of God unlesse it did universally resemble him in all holinesse His understanding had all things for truth his will for good his affections for obedience Thirdly Harmonious every faculty stood in a right order the will subject to the understanding and the affections to both Fourthly It was due to him not by way of desert as if God did owe Adam any thing but conditionally supposing God made Adam to enjoy himself and by way of means Fifthly Natural 1. Subjective that which inwardly adheres to the nature of a thing from its beginning 2. Perfectivè that which perfects nature for its end and actions 3. Propagativè when it would have been propagated in a natural way if man had continued in innocency but Constitutivè and Consecutivè supernatural The Papists deny that that was natural to man in innocency and therefore they say mans nature is not corrupted by the fall because a supernatural gift only is taken from him all his naturals being left which is the opinion of the Pelagians who affirm That the nature of man fallen is perfect before the committing of actual sins Paradise is spoken of in Gen. 2. Some of the Ancients as Origen Philo yea and of later Authors have turned all this into an Allegory but now that it was a real corporal place we may prove 1. Because God planted a Garden and put Adam into it and there went a River out of it which was divided into four streams but these were visible and corporeal as Euphrates and Tigris and in the third Chapter it is said That Adam hid himself with the leaves of the Tree therefore the Trees in Paradise were real and not allegorical and lastly Adam was cast out of it The ground of allegorizing all these things ariseth from the vanity of mans mind which thinketh these things too low for the Spirit of God to relate and therefore endeavours to finde out many mysteries 2. In what part of the earth it was Some have thought it to be the whole world but that cannot be for it is said God took Adam and put him into it and likewise that he was cast out of it Others thought Paradise to be a very high place reaching to the very Globe of the Moon but that cannot be habitable for the subtilty of the air Others as Oleaster and Vatablus think it was in Mesopotamia only and that it hath lost his beauty by the floud A Lapide Willet Rivet Zanchius and others say it was about Mesopotamia and Armenia because 1. There are the Rivers Euphrates and Tigris 2. Because Eden is part of Babylonia and this part of Mesopotamia as is manifest from Ezek. 27. 23. Isa. 37. 12. 3. These Regions are in the East and most pleasant and so agree with the description of Paradise Gen. 2. But the safest way is not to trouble our selves any further then Moses Text which saith it was in the Region of the East in respect of Iudaea Egypt or Arabia and as for the limits and bounds of it they cannot now be known Vide Bellar. de gratia primi hominis c. 12 13. Homer had his invention of Alcinous Gardens as Iustin Martyr noteth out of Moses his description of Paradise Gen. 2. And those praises of the Elysian fields were taken out of this story Ver erat aeternum c. Ovid. Metam lib. 2. And from the talk between Eve and the Serpent Aesops Fables were derived Thirdly Whether the waters of the Floud did destroy it Bellarmine and generally the Papists will not admit that it was destroyed by Noahs Floud and it is to maintain a false opinion for they say That Enoch and Elias who are yet in their bodies are the two Witnesses spoken of and that they shall come when Antichrist shall be revealed and then he shall put them to death and therefore they hold that Enoch and Elias are kept alive in this Paradise which they say still remaineth but that this is a meer fable appeareth because Iohn Baptist is expresly said by Christ to be the Elias that was to come because he came in the spirit of Elias Therefore we hold that wheresoever Paradise was yet in the great Floud it was destroyed not but that the ground remaineth still only the form beauty and fruitfulnesse is spoiled
Original righteousnesse carentia justitiae originalis debitae inâ—ssâ— The Papists make Adam fallen to be the man in the Gospel that was wounded as he was going to Iericho by theeves and lay half dead The scope of that parable is to teach who is to be accounted our neighbour Our nature is not only void of Gods image Romans 3. 12. but fertill of all evil Genesis 6. Psalm 14. 53. Acts 13. 10. Ephesians 4. 19. It is hard to determine what kinde of positiveness can be in sinne There are two kindes of privations 1. Simple which doth meerly deprive as darkness doth light 2. Compound which besides the meer privation includes the contrary form privatio male disponens as sickness besides the meer privation of health includes the humours abounding Health is affectus corporis ad actum benè agendum disease is the contrary We call it positive because the Scripture describes it by habitual deprivation Ier. 17. 9. When we say such an one is a drunkard it is not only a meer privation of sobriety but a readiness to that sin because of the inhesion of it and to denote the efficacy of it Original sin is an affection ad actum malè agendum It is both a privation of the habit of original righteousnesse and also an evil disposition and proneness to all manner of sinne infecting all the parts and faculties of the soul. B. Down of Justificat l. 7. c. 7. Vide Hoornbeeck Anti Socin l. 3. c. 3. Sect. 1. It is 1. An internal uncleanness Titus 1. 15. It is called concupiscence which is the act of the will 2. An abiding uncleanness it never ceaseth so long as a man liveth to provoke him to sin Rom. 7. 21. Actual sins are but transient acts an affront to Gods commands Original sin is a rooted contrariety to his nature 3. An abounding uncleanness Psal. 14. Rom. 3. It defiles all men and all of men In the first Covenant Adam was made a root of all mankinde therefore all sinned and died in him being all in his loins Heb. 7. 9. Hence all that descend from him are children of wrath Ephes. 2. 3. Sin came upon all by Adam two waies 1. By imputation The Lord in justice imputing the guilt of the first sin to all his posterity Rom. 5. 12 14 19. 1 Cor. 15. 22. see 45 47. verses 2. By propagation The lump and root of all mankinde being corrupted so are the branches Gen. 5. 3. Iob 14. 14. Rom 11. 16. They are dead in sins Matth. 8. 22. Luke 15. 24. Ephes. 2. 1. 1 Tim. 5. 6. under the power of sin naturally under the guilt of sin legally Rom. 5. 15 18. Therefore regeneration is called a creation and resurrection Rom. 6. 5. Iohn 3. 35. Ephes. 1. 19 20. 1. All the faculties of the soul are dead the minde blind Zach. 11. ult 1 Cor. 2. 14. Ephes. 4. 17. and vain in its apprehensions resolutions thoughts Ier. 4. 14. 2. Reasonings The will most desperately shut against Christ and duty Matth. 15. 29. 23. 37. Luke 19. 14. Iohn 8. 44. violently evil Isa. 57. 17. The memory retains toys and lets go solid things The affections are not carried to their right objects we love sin are angry with those that reprove us or not in a right measure we over-love over-joy Col. 3. 5. they are contrary one to another and inconstant The conscience is not active in accusing or excusing Titus 1. 15. 1 Tim. 1. 19. 4. 2. Ephes. 4. 19. 2. They are dead in respect of spiritual duties 1 Thes. 1. 13. Heb. 1. the Sabbath is a burden 3. In their profession Rev. 3. 1. Iude 12. 4. In their whole conversation 4. An active powerfull uncleanness Rom. 7. 23. It is peccatum actuosum though not actuale it acts continually Gen. 6. 5. Sinfull acts and habits both flow from the pravity of our nature 5. A diffusive or infectious uncleanness like a leprosie or plague Psal. 106. 36. it makes all bad that we meddle with to the defiled all things are defiled It may well be called the sinning sin not only because it is the punishment of sin and the cause of sin but because it self is sin as Austin Next unto the sin against the holy Ghost and contempt of the Gospel original sin is the greatest sin Mr Shepheard All the sins of our lives are but original sin exercised and multiplied The will of man is more wilfull then the understanding blinde See Mr Fenners Epist. Ded. to his Hidden Manna or Mystery of saving grace The seat or subject of this sin is the whole man Some say only the passions that we have â—ound reason and and free will every faculty of the soul and member of the body is corrupted but principally the soul Eph. 4. 18 19 23 24. Rom. 12. 1 2. 1 Thes. 5. 23. and in it the understanding will and affections Ephes. 4. 18. The will is primarium peccati subjectum Rom. 7. 14. The Manichees and Illyricus a Lutheran make original corruption to be the essence and substance of a man those places of Scripture where it is called the old man a body of death and the flesh give no warrant for it but the Scripture useth them 1. To shew how near it is to us and inseparable even as our hands and feet and that we have it from our birth 2. To teach us that in all repentance and so in the graces of sanctification the greatest matter lieth within The Pelagians out of hatred to this opinion ran too farre into another extream holding that as man was born sine virtute so also sine vitio and they say That original sin is derived not by propagation but imitation and example We are by nature not imitation the children of wrath Pagans and Heathens never heard of Adam and many sins are commitred that Adam never did and they imitate not him the first drunkard and adulterer had no example The Ancient Fathers against the Pelagians and the Orthodox against the Arminians hold That original sin is propagated from Adam to all his posterity 1. God chargeth this on all the sons of men Ezek. 6. beg Isa. 48. 4. compared with 8. therefore it comes to them by natural inclination 2. The Saints who have studied their own spirits have confest this to be in them Psal. 51. 5. Rom. 7. 18. 3. Adam in his fallen condition must communicate such a nature as he had viz. defiled Iob 14. 4. Adam infected nature and after nature infected the person The continual actings of the depravedness of our nature in our conversation Psal. 58. 3. and the misery that lay on all men by nature even infants prove this Rom. 5. 12. and the necessity of regeneration Iohn 3. 5. The faculties of the soul only not the substance thereof are corrupted otherwise the soul could not be immortall neither could Christ take our nature upon him The substance of man abstractedly considered is Gods creature since
All evils of misery are but the issue of sin first sin entred into the world and by sin death 1. Temporal evils All publick commotions wars famine pestilence are the bitter fruits of sin Deut. 28. there is Gods curse on the creature mans body all his relations 2. Spiritual Terrours of conscience horrours of death 1 Cor. 15. 56. are the effects of sin What an evil is a condemning heart an accusing conscience yet this is the fruit of sin A wounded spirit who can bear Some will bear outward evils stoutly nay suffer death it self boldly but sin will not so easily be born when the conscience it self is smitten See this in Cain and Iudas many a one maketh away himself to be rid of this vexation This sils one with shame Iohn 8. 9. fear Gen. 3. 11. and grief Acts 2. 37. The greatest torment that in this life can be fall a sinner is desperation when the soul of a man convinced in her self by the number of her hainous offences loseth all hope of life to come and casteth her eyes wholly on the fearful torments of hell prepared for her the continual thought and fright whereof do so amaze and afflict the comfortlesse soul that she shrinketh under the burden and feeleth in her self the horrour of hell before she come to it 3. Eternal The everlasting absence of all good 2 Thes. 1. 19. and the presence of all evil Mark 9. 49. are the consequents of it Iustum est quòd qui in suo aeterno peccavit contra Deum in aeterno Dei puniatur Sin is finite in the act and subject but of infinite demerit being committed 1. Against an infinite Good therefore it deserves infinite punishment 2. The obligation of the Law is everlasting This was the first Doctrine which was published to man that eternal death is the punishment of sinne Gen. 2. 17. the Devil opposed it Gen. 3. 4. the belief of the threatning would have hindered them from sinne The Socinians say that man should have died in the state of innocency although he had not sinned and therefore that death is not a punishment of sinne but a condition and consequent of nature The holy Ghost assigns death to sinne as the cause See of it Rom. 5. 12. 6. 23. Our bodies were not mortal till our souls were sinful Arminians say That there is neither election nor reprobation of Infants and that â—o Infants can be condemned for original sin Iacob was in a state of election in his mothers womb Rom. 9. 11. All men in the counsel of God are either elect or reprobate But Infants are men or part of mankinde Therefore they are either elect or reprobate 1. Infants are saved therefore there is some election of Infants for salvation is a fruit of election and proper to the elect Rom. 11. 7. There is a manifest difference among Infants between those that are born in and out of the Church Gen. 17. 17. Acts 2. 37. 3 21. Children of unbelievers are unclean 1 Cor. 7. 14. and aliens from Christ and the Covenant of promise Ephes. 2. 11 12. 2. That opinion That no Infants are condemned for original sinne seems to be contrary to that place Ephes. 2. 3. If this were true the condition of a Turks childe dying in his infancy is farre better then the condition of Abraham Isaac or Iacob living for they might fall from grace say they and be damned but a Turks childe dying according to their opinion shall certainly be saved The worst punishment of sinne is to punish it with sin and so God punisheth it sometimes in his own people Isa. 63. 17. Mar. 6. 52. a judicial blindnesse and hardnesse is the worst See Ezek. 24 13. Rom. 1. 26 28. Revel 22. 11. Concerning National sins Sins though committed by particular persons may be National First When they are interwoven into the policy of a State Psa. 94. 20. when sin is established by a Law Rev. 16. 8. 17. 17. 6. 12. Ier. 15. 9. Secondly When they are universal and overspread the whole Kingdom Ier. 9. 2 3. Isa. 56. 11. Thirdly When the people that professe the name of God are infected with those sins Gen. 6. 2 3 4. Fourthly When few or none in the Nation bewail them Ier. 5. 31. Fifthly When they are openly countenanced and tolerated 1 Kings 14. 24. when there are no masters of restraint Iudg. 18. 7. Sixthly When they are the predominant humour of the Nation at that time The sins of Gods people which commonly provoke him to break a Nation 1. Their omissions that they stand not in the gap Ezek. 22. 30 31. improve not their interest in him 2. When their hearts are inordinately set upon the things of this world 2 Chro. 36. 12. Mat. 24. 39. 3. When there is a great unfruitfulness and lukewarmness in the things of God Hos. 10. 1. 4. When divisions are still fomented amongst those that fear God Isa. 9. 21. Desolations in a State follow divisions in the Church The sins which may provoke God against a Nation 1. Idolatry Ier. 5. 19. when the true God is worshipped in a way that he hath not appointed 2. Intestine divisions Isa. 9 ult compared with 10. 6. 3. Incorrigiblenesse under lesser judgements Isa. 9. 11. 4 Wearying of God Isa. 7. 13 18. 5. Unworthy and wicked compliances Hos. 5. 13. CHAP. XI Signes of a Christian in regard of sinne and that great corruptions may be found in true Christians OF the first Signs of a Christian in regard of sin First He is convinced of sin Iohn 16. 9. the Greek word signifies to evidence by demonstration the Spirit so demonstrates it that a man hath nothing to object Psal. 51. 13. Secondly He is free from its dominion as Paul saith Sinne shall have no dominion over you for you are not under the law but under grace and after Being freed from sinne Whosoever is born of God sinneth not John They do no iniquity David They serve not sin in the lusts thereof He hath not an habitual resolution to continue in sinne Thirdly He is troubled and wearied with the reliques of it and driven to Christ for pardon and help He is weary of sin and every sin so farre as he knoweth specially his own sin and that iniquity which cleaveth closest to him His flesh is inclined to it but his Spirit is a verse from it and even tired and burdened with it so that he often sighes out in himself the complaint of St Paul O miserable man that I am Still as he prevails more against sin the remainders of it do more afflict him sinne in it self considered is his greatest unhappinesse that he hath so vile a nature is prone to so vile deeds and doth in many things so foolishly offend this troubleth and disquieteth him even then when he hath no other crosse to trouble him and many times imbitters all his prosperity Fourthly He is grieved
that is not altogether blind that David and Peter speak of that which happened to Christ after his death Secondly Others say that Christ after his Passion upon the Crosse did really and locally descend into the place of the damned Many of the Ancient Fathers the Papists some Lutherans and Protestants follow this Exposition One Reverend Divine now with God held that Christ descended locally into hell to suffer in his soul the miseries of the damned and urged for his opinion Ephes. 4. 9. where the Apostle saith he makes Christs descending into the lowest parts of the earth in such a kinde of suffering in the locall hell opposite to his ascending farre above all heaven as the highest degree of advancement and lowest degree of abasement that could befall a creature And Acts 2. 24. 31. to take soul said he there for the dead corpse is so hard a kinde of phrase that howsoever it must be yielded to in some places where the circumstances of the place and the thing spoken of compelleth yet so to take it in a place where there is no such necessity seemeth unreasonable The literall text therefore here saith he is agreeable to those texts which speak of Christs sufferings He made his soul a sacrifice for sin which could not be so well done any way as by giving it to suffer the fulnesse of Gods wrath in the place of extreamest torment which might seem to be signifed by burning the sin-offering after it was killed to shew that not alone death was suffered by our Saviour but also the torments of hell and the words of David saith he Thou wilt not leave my soul in hell may very fitly import so much when he speaks of it as of a strange thing that a soul should be in hell and not left there And Peter Acts 2. 24. telling us that God did loose the pains of death might seem to import so much seeing the pains of death may well be interpreted those pains which follow after death and in regard of which to those that know what death is death is only painfull otherwise from the pains of natural death Christ was no more freed neither were they more loosed from him then from every other man seeing every man sees an end of his outward torments by dying Paul also might mean this in mentioning of a cursed death and saying He did bear the curse for us The greatest part of the curse of the Law is To be cast into the place of the damned and into their torments though not into the sinfull things that accompany their torments David as a figure of Christ saith in one Psalm Thou hast delivered my soul from the lowest hell Now the lowest hell is not the grave but the infernal pit which is farre lower then the grave This saith the same worthy Divine commends Gods justice and mercy and Christs love and shews the abominablenesse and vilenesse of our sins more then any thing else could do All this notwithstanding others hold that Christs locall descent into hell is an unwarrantable conceit and contrary to the word of truth and sound reason Vide Sandford de Descensu Christi ad Inferos l. 3. p. 36 c. Neither in the Creed nor Scriptures where mention is made of hell with relation to Christ is the word gehenna used which is alwaies restrained to the hell of the damned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word designes the state of the dead in generall and is used of all with no difference In all the New Testament it occurres but once Luke 16. 23. where necessarily it signifies the hell of the damned and yet not there from the force and propriety of the word for it is of larger extent but from the circumstances which are there used For as Bucer learnedly notes the rich man is not simply said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in inferno seu in gehennâ because in torments and in flame 2. The Evangelists have professedly delivered to us the History of our Saviour even to his ascension neither yet have they made even the least mention of this his descent into hell which they would never surely have omitted if they had judged it a thing necessary to salvation Moreover blessed Luke in the Preface of his Gospel tels Theophilus That he having had perfect understanding of all things from the first would write to him in order that he might know the certainty of those things wherein he had been instructed ad verbum in which he had been catechized but of descent ne gry quidem whence it appears that it was no part of the Catechism which Theophilus learnt and certainly knew 3. Blessed Paul 1 Cor. 15. 1 2 3 4. where he rehearseth certain chief heads of the Gospel which he had preached to the Corinthians rehearseth the death burial and resurrection of Christ but not this descent into hell yet that was a fit place to have rehearsed it in if he had preached any such thing Therefore it is manifest enough that he preached it not nor is it necessary to be known he affirmeth to the Corinthians that which he preached would suffice them to salvation if they were not wanting to themselves 4. If Christ did go into the place of the damned then either in soul or in body or in his Godhead But his Godhead could not descend because it is every where and his body was in the grave till the third day and as for his soul it went not to hell but presently after his death it went to Paradise that is the third heaven a place of joy and happinesse Luke 23. 43. which words of Christ must be understood of his manhood or soul and not of his Godhead Some think by Paradise no certain place is designed but that is Paradise where-ever Christ is and wheresoever God may be seen because therefore the soul of the thief was to follow Christ and to see God it is said to be with him in Paradise Many modern Interpreters saith Sandford de Descensu Christi ad Inferos l. 3. p. 39. much favour this opinion and cite Austin and Beda as Authors of it quam verè ipsi viderint He saith he cannot approve this interpretation whosoever is the Author of it for Christ spake of that Paradise where then he was not But if Paradise be nothing but the place whence God was seen when the thief hung on the Crosse he was in Paradise Paradise is put often for heaven in the new Testament Rev. 2. 7. 2 Cor. 2. 4. There is an analogy between the first and second Adam The first Adam was cast out of Paradise the same day he sinned therefore the second Adam did enter into heaven the same day he made satisfaction Some say that to descend into hell is a popular kinde of speech which sprung from the opinion that was vulgarly conceived of the receptacle of the souls under
the world others natural moderate in things indifferent and shunning the occasions of sinne the meditating on the death of Christ is the purest and most effectual way of mortifying sinne 1 Pet. 4. 1. Look upon Christs death not only as a pattern but cause of Mortification Iohn 3. 14. Heb. 12. 2. 1. Look upon sin as the causes of Christs sufferings Zech. 12. 10. Act. 2. 37. 2. Consider the greatnesse and dreadfulnesse of his sufferings Rom. 8. 32. 3. The fruit of his sufferings Col. 2. 15. 4. Reason must argue from the end of Christs sufferings which was Mortification as well as comfort and pardon 1 Iohn 3. 6. Ephes. 5. 27. Improve the death of Christ 1. By faith Rom. 6. 6. 7. 25. 2. By Prayer Heb. 10. 19. 5. A preparation to this duty Labour daily to finde out thy sins we are naturally very prone to entertain a good opinion of our selves and discern not many evils in us 1. Study the Law Rom. 7. I was alive without the Law but when I saw the inward motions of sinne were abominable to God I died compare thy own soul with it 2. Study thy own wayes When thou art crost how art thou troubed say Is not this anger when others reproach thee how art thou troubled say Is not this pride and self-love 3. Have an ear open to the admonition of faithful friends leave not thy heart till it plead guilty 4. Make use of Ordinances the Word read and heard Prayer the Sacrament after he had commanded them to put off the old man Colos. 3. he saith Let the Word dwell plentifully in you David begs of God to strengthen him 5. Take heed and shun all the occasions that foment and cherish thy corruptions 1. Inward thy own thoughts we cure the itch by cleansing the bloud Iob 31. 1. Why should I think on a maid 2. Outward there are two of all sins 1. Idlenesse the devils cushion 2. Evil company 6. Upon special seasons there must be the solemn exercise of fasting and humiliation because we must mortifie the inclinations of sin Iam. 4. 9. CHAP. XIII II. Of Vivification THere are two parts of a Christians duty Dying to sinne and Living to God It is called living to God Rom. 14. 8. Gal. 2. 19. to holinesse the life of righteousnesse rising to Christ. It is first Habitual when the Spirit of God infuseth such principles where by we are able to live unto God Secondly Practical Vivification is the constant endeavour of a beleever to exercise all those Graces which the Spirit of God hath planted in him The life of a thing is the acting according to the principle of it so something daily draws out the exercise of those holy Graces the Spirit of God hath wrought in him Prov. 4. 23. Practical Vivification reacheth to all things which concern Christianity but consists in two things 1. The active bent and propensenesse of the inward man to the things of Gods Kingdom 2. Strength and ability to act according to the rule The School-Divines make this spiritual bent to stand in five things 1. In oppugnatione vitiorum the same with practical Mortification 2. In contemptu terrenorum 3. In repulsione tentationum 4. In tolerantia afflictionum 5. In aggressione bonorum operum quamvis arduorum This strength comes 1. From the principle within the life of the habits 2. The Spirit of God dwels in them and stirs them up to act This new life is Christs rather then our own He is the root and author of the life of Grace Iohn 8. 12. The Gospel is the ministration of life Col. 3. 4. 1 Iohn 5. 11 12. 2 Tim. 1. 10. There is a threefold life 1. Natural or personal 2. Politick 3. Divine or Spiritual 1. The natural life flows from the Union of soul and body 2. The politick life comprehends all those things which people perform one to another by vertue of their Relations and Associations of people together by Lawes Thirdly Spiritual life which ariseth from the intercourse between God and the soul. There is a great similitude and dissimilitude between also the natural and spiritual life They agree in these things 1. Natural life supposeth some generation so doth spiritual life therefore it is called Regeneration 1 Iohn 2. 27. 2. What the soul is to the body in the natural life that is God to the soul in a spiritual life As the soul is the principle of all the actions and operations in the body so in the spiritual life Christ works all but by the man 3. So long as the soul is in the body one is an amiable creature when that is gone he is but a carkasse so so long as God is with the soul it is in good plight 4. Where there is life there is sense and feeling spiritual life is seen by the tendernesse of the heart Ephes. 4. 18 19. it is sensible of injuries done to it by sin Rom. 7. 24. or the decayes of it by Gods absence 5. Where there is life there is a nutritive appetite an instinct to preserve life 1 Pet. 2. 2. This life is nourished by the Ordinances and constant influences of the Spirit 6. Where there is life there will be growth Gods people grow more wise solid They differ thus 1. The Union between the soul and body is natural between God and the soul from free grace 2. In the natural life there is an indigence till the soul and body be joyned but there is no want on Gods part though he be not united to the soul. 3. The soul and man united make one person so do not God and the soul. 4. The natural life comes wholly from corrupt principles and it is a fading life Iam. 4. 14. but he that lives this one life once lives it for ever Ioh. 6. 5. This divine spiritual life stands in two things First We by our Apostasie are fallen off from God when God restores us to life he restores us to his favour Ephes. 2. from v. 11. to the end and so sin and the curse is removed Secondly There is wrought in the soul a sutable frame of Spirit to do the thingâ— agreeable to the will of God an inward principle of holinesse the repairing of Gods Image in us Ephes. 1. 2 ch quickned by him Christ is our life and the fountain of this spiritual life three wayes 1. He is the meritorious cause of it he hath purchased all this for us by his bloud he bare the wrath of God for us by his active and passive obedience He hath merited that all this life should be communicated to us 2. He is the efficient cause of it works all this in and to us he sends his holy Spirit into the souls of all those whom he means to save applies to them their peace and pardon and quickens them 3. As he is the exemplar rule and copy how our life should be led The preaching of the Gospel is the ministration of
opinion of tying grace to the Sacraments overthroweth 1. The highest and most proper cause of our salvation which is Gods free election to which only grace is tied 2. The only meritorious cause of our Regeneration which is the bloud of Christ properly purging us from all sin 3. The most powerfull next and applying efficient which is the holy Ghost Titus 3. 5. The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum a place very near hell and their bodies out of Christian burial as they call it into an unhallowed place The Thief on the Crosse wanted the outward Baptism yet was saved Luke 23. 43. He that beleeveth and is baptized shall be saved See M. Perk. Cas. of Consc. l. 2. p. 108. to 115. Baptism is necessary not only as a thing commanded but as an ordinary means of Salvation yet that necessity is not so absolute that the denial of Baptism even to Infants should be a certain argument of perdition The Persons who must baptize The Papists say Those that are not ordained and women in case of necessity may baptize No woman is a fit Minister of Baptism For 1. The Minister in his ministerial actions sustaineth the person of Christ which a woman cannot do 2. Those which are called to baptize are called also to preach for the Sacrament without the Word is a dumb Ceremony and as a Seal to a blank and Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any man should set the Kings broad Seal to any instrument but the Lord Keeper his fact were high treason And is there lesse danger in counterfeiting the great Seals of Gods Covenant Aquinas parte tertia Quest. 67. Artic. 3. saith Laiâ—us potest baptizare and Art 4. mulier potest baptizare That place Matth. 28. is as strong against womens baptizing as it is against their preaching For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time The Priests and Levites which were appointed to teach the people were also appointed to sacrifice and minister other Sacraments in the Church Cartwright denieth Women and Laicks power Whitgift and Hooker plead for it but K. Iames would have it appropriated to the Minister The ordinary Minister of Baptism is a person consecrated Baptism being the solemn Rite of initiating Disciples and making the first publick profession of the institution it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church and make Disciples D. Taylors Divine Instit of the offices Ministerial Sect. 4. Zippora circumcised her sonne before her husband Moses which was a Prophet of the Lord and to whom the office of Circumcision did appertain 2. She did it in choler If the essentials of Baptism be observed viz. washing In the Name of the Father Sonne and holy Ghost it is Baptism The Baptism of Hereticks is Baptism and therefore it is imputed to Cyprian for an errour that he affirmed Baptizatos ab Haereticis esse rebaptizandos and the Donatists are esteemed Hereticks for that reason No man may baptize himself Smith was a Se-baptist he baptized himself which neither Iohn Baptist nor any did before him How Christs Baptism and Iohns differ There was the same Doctrine the same Rite the same Oblation of Grace in the Baptisme of Iohn and Christ Therefore it was the same Baptism for Substance and of the same efficacy Vide Scultet Exercit. Evangel lib. 1. cap. 35. The Persons who are to be baptized Infidels converted to the faith and the Infants of one or both Christian Parents Some deny Baptism they acknowledge not the baptizing of Infants or others but onely the inward Baptisme of the Spirit See Matthew 28. 19 20 Mark 16. 26. The Scriptures teach that this Sacrament is necessary for Infants Iohn 3. The Scriptures shew that Infants are in Covenant Ezek. 6. 20. that is at the birth his by vertue of the Covenant and were in times past sealed with the seal of the Covenant They witnesse that the Kingdom of Heaven belongs to Infants Matth. 19. By Baptism Christians are admitted into the Society of this Kingdom Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved See Psal. 103. 17. Christ commands all Nations to be baptized Infants are part of a Nation Mat. 28. 11. I think the Apostle doth plainly hold Col. 2. that Baptism hath succeeded in the room of Circumcision which is also the common and received opinion of Divines Gillesp. Miscel. c. 18. Infants of Christian Parents ought to be baptized because the children of the Jews in Covenant were circumcised for let the particular differences between Circumcision and Baptism be never so many yet in this they agree that they are both Sacraments of initiation and so belong to them that be in Covenant the faithful and their seed M. Ball. Vide Rivet in Gen. 17. That which confirms me in the belief that the Apostles did baptize Infants where they baptized housholds where fathers and children were together is because of the continued practice of it in the Church of God ever since of which we have as good evidence as of any controverted point in Ecclesiastical History Supposing Infant-baptism a nullity I cannot understand how any in the world should this day be lawfully baptized unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others for certainly untill the Anabaptists arose in Germany all the baptized world were baptized while they were Infants and consequently the first Anabaptist was baptized by an unbaptized person and so in conclusion we must all turn Seekers and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse M. Martials Def. of Infant-bap p. 245. A man by embracing one errour undertakes for all of the same cognation and line as for example He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism stands obliged through his engagement to this one errour to maintain many erroneous and Anti-Evangelical opinions Where ever God takes parents into Covenant he takes their children also See Deut. 27. 14 15. 2. Infants are as capable of the benefits of Baptism as men there is no benefit of Baptism but the party that receiveth it is passive we are said to be baptized into Christ to be made one with him the union begins on his part so to receive remission of sin 3. Infants while they are so may be truly members of a visible Church Luke 18. 16. One hath better ground to go by to administer Baptism to a childe of believing Parents then to men of years a mans profession may be unsound and hypocritical for the other I have Gods promise I will be
ideo quod Saul illum Samuelem esse putaret Lavater de Spectris part 2. cap. 8. Gen. 18. 2. 32. 24. Corollaries The Devils have an angelical nature therefore are more dangerous adversaries 1. They are more spiritual 2. Undiscernable he discerns us but we cannot discern him Luk. 24. 39. 3. They are very agile swift in motion Psâ—l 104. 4 4. Act unweariedly Iob. 〈…〉 5. Terrible 6. Potent Ephes. 2. 2. 2 Pet. 2. 4. Per Caliginem intelligunt nonnulli miserimam horroris plenam vitae conditionem sumpta translatione à facinorosis damnatis qui in carceris pedore retinentur constricti dum ad ultimum judicium protrahantur Casmanni Angelographia 1 John 3. 7 8. Persisting in sin makes one like the Devil Humanum est errare in errorâ— perseverarâ— Diabelicum Perkins on Heb. 11. 2 Cor. 2. 7. a Vocabulum homo est duarum substantiarum fibula Tertullian Man was made last because he was worthiest the soul was inspired last because yet more noble Dr Halls Contempl. of Paradise Man was created after Gods Image 1. To awe the creature whose Soveraign he was 2. That he might acknowledge God to be his Lord and do him homage and that God and he might delight in each other Ad imaginem ac similitudinem id est imaginem valdè similem Eman. Sa ad loc Significatur absoluta similitudo utraque voce qua quid sit ita effectum ad exemplar alterius ut proximè ad illud accedat quam maximè exprimat ac referat ut in co agnoscas illud ipsum Archetypon ad cujus effigiem sit factum Mercer in loc Cum ibi sermo fiat in numero plurali faciamus sunt multi Thecologi qui Angelos ideo convocatos esse dicant non ut consulat illos cùm nemo fit tam rudis qui 〈…〉 consilio sed ut indicaret velle se efficere longè nobilissimam illam creaturam Aut voluit forsan Deus 〈…〉 tudinem ostendere Menass Ben Isr. de fragilitate humana Sect. 4. Quoniam haec duo synonimicè pro â—odem usurpantur verto Ad imaginem sive similitudinem nostram Quod autem ejusdem sint significationis ne quis in his vane philosophetur nimium liquet ex eo quod proximè in repetitione cap. 9. 6. infra tantum dicitur imò repetetur Ad imaginem Dei ut Col. 3. â—0 Picherellus in Cosmopoeiam Annotat. Vide Molin Eâ—odat Gravis Quaest. â— de Dei imagine The Schoolmen make Images and Similitudes divers and again they distinguish between imaginem Dei and ad imaginem Dei Vide Aquin. parte 1. Quaest. 93. Art 1. 9. Et Bellarm. de Gratia primi hominis cap. 2. * Quamvis imago propriè resideat in anima tamen ratione animae totus homo rectè dicitur conditus â—d imaginem Dei Scriptura non dicit Gen. 1. 27. factam esse animam ad imaginem Dei sed factum esse hominem Bellarm. de Amiss Grat. l. 4. c. 11. Verily either my eyes be dim or there is not much set down in precise terms wherein Adam his perfection did consist The image of God is that high perfection of whole Adam and the integrity of all the powers both oâ— his soul and body and that conformity that he had with God his Archetypus Dr Hampton on Gen. 1. 26. This was a great coÌ„troversie between Hierom and Augustine An anima sit ex traduce an immortalis Hierom held the immediate creation of it and this is most suitable to the perfection and simplicity of the soul. Austin did at least incline to the later that it is by propagation That of Zech. 12. 1. Heb. 12 9. makes it the more probable opinion that it is by immediate creation and for that of original sinne the soul is created as part of man â—o justly deprived of that original excellency Bishop Lake on Ps. 132. 11. See Num. 27. 16. Ps. 35. 15. Isa 57. 16. Etiamst fuerint nonnulli apud Ethnicos qui putarint animam esse mortalem Epicuri de grege porci qui animam dixit sui daâ—am pro sale ne putrâ—scâ—râ—t tamen omnes paulò saniores agnoverunt animae immortalitatem â—irmissimis documentis stabilire sunt conaâ—â— Rainold de lib. Apocâ—om â—om 2 praelect 33. Illud autem maximum argumentum immortalitatis est quòd Deum solus homo agnoscit In mutis nulla suspicio religionis quia terrena prospiciunt Homo ideo rectus coelum aspicit ut Deum quaerat An potest igitur non esse immortalis qui immortalem desiderat Lactant. Divin Institut Eâ—it * Imago divinae sapientiae in intellectu effulsit imago bonitatis manâ—uctuâ—â—nis tolerantiae in ejus animo imago charitatis misericordiae in cordis affectibus imago justitiae sanctitatis puritatis divinae in voluntate imago comitatis benignitatis veritatis in gestibus verbis imago divinae potentiae in dominio concesso super omnia animalia Rivetus See Mr Burgess on 1 Tim. 1. 8. Lect. 12. p. 111 112 113 114 115 116. Adam was by his natural frame and disposition apt and â—it to know do and forbear all that God would have him know do and forbear Gen. 9. 6. Os homini subâ—ime dedit c. Man only hath a hand which is the instrument of instruments All other creatures but man have only four muscles one to turn downwards another to hold forwards a third to the right hand a fourth to the left only man hath a fifth muscle in his eye to roll it up to God Columb de re Anatom God hath shewed admirable power and wisdom in the countenances of men and women in that within little more then the compasse of an hand breadth he hath made such variety as that among millions of millions there are none either much unlike or absolutely like in all lineaments and also in the variety of voices See S â— Walter Rawleighs Ghost l. 1. c. 10. Mr. Ross his Arcanâ— Microcosmi * Cum primis verò Jobus Regius Psaltes stupendum illud conceptionis â—ormationis ac nutritionis in utero miraculum accuratiùs expendissâ— videntur unde verbis admodum emphaticis de eo loquuntur Job 10. 8 9 10 1â— 12. Psaltes Ps. 139. 14. Gerh. loc commun de conjugio Vide illum ibid. verba Hebraea optimè c. 8. explicantem Dr. Clerk b Adam ab Adamah Homâ— ab humo Nobilissimis creaturis inter eas homini vilissima nomina Deus imposuit tanquam fraena superbiae humilitatis documenta Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo ab Adama id est humo Sunt quidem alia animantia ab humo sed quia non indigent istis documentis nec capiunt adeo ab humo non sunt denominata Amama Experientiâ— docet multò excellentius in statu innocentiae habuisse hominem hanc potentiam quam in statu peccati Tunc subjectio animalium erga hominem
his thoughts are there is no God In peccato duo attenduntur sâ—ilicet conversio ad commutabile bonum quae materialiter se habet in peccatâ— aversio à bono incommutabili quae est formalis completiva ratio peccati Aqu. 2. qu. 162. art 6. Two things manifest the enmity of the heart to God 1. A mans averseness from Christ and the way of the Gospel 2. His unwillingnesse to â—ely upon God alone for succour Omne peccatum est deicidium say the Schools It strikes at the very essence or being of God Every sin saith I would have no God Rom. 8. 7. abstractum deâ—â—tat essentiam Rom. 8. 23. There is a double curse come upon the creatures not only a generall curse on them all in the fall but a particular curse the figtree lay under a generall curse and it would have withered with that but because of the particular curse it withered presently Vide Lombard l. 2. Senten dist 25. Aqu. 1 2. qu. 85. art 1. Sins proper end is the dishonour of God and the ruine and abasement of the nature where it is the Law hath put another end on it the manifestation of Gods justice but Christ puts a new end on it the Lord will exalt his grace and mercy in the pardoning of it Sin hath defiled the soul in point of purity and disquieted it in point of serenity The soul of man in its creation exceeded thâ— Sun in glory in its greatest splendour It is called evil â—ine adjecto Rom. 7 13. the holy Ghost could not call it by a worse name then it self But sin that it might appear sin praedicatio identica and after that sin by the commandment might become exceeding sinfull hyperbolically sinfull The damned in hell hate God because they are sealed up in their obstinacy against him Isa. 51. 20. Rev. 16. 9. Aquinas brings that place to prove it Psa. 74. ult Aquin. part 1. qu. 48. art 6. proves that Culpa habet plus de ratione maâ—i quam poena 1 quia ex malo culpâ— sâ—t aliquis malus non ex malo poenae 2 quia Deus est auctor mali poenae non autem mali culpae Gods greatest punishment is to punish sin with sin He that is filthy let him be filthy still the greatest punishment in helâ— is sin as the Saints obedience in heaven is pars praemij so the blasphemy of the wicked in hell is pars poenae say the Schoolmen there is more evil in the cause then the effect See Field on the Church p. 418. Perk. vol. 1. p. 215. B. Bilson dislikes this in his Full redem of mankinde by the death of Christ from p. 14. to 136. B. Bilson p. 135 saith that hell pains were never added to Christs crosse for 1300 years since the Apostles time a The Stoicks thought all sins were of an equall nature because to sin is transilire lineas to passe the bounds but some may shoot wider then others though both miss the mark The Scripture evidently confutes this opinion Ioh. 16. 11. 1 Tim. 5. 8. Ezek. 16. 47. 2 Pet. 2. 26 27. Some sins are compared to Camels others to Gnats some to beams others to motes some to talents others to farthings As there are degrees of graces and vertues so of sins He that commits adultery by carnall copulation is a greater sinner then he that looks upon a woman to lust after her He that cals his brother Raca is not so great a murtherer as he that takes away his life See Shepheards Sincere Convert c. 3. Peccata spiritualia sunt majoris culpae quam peccata carnalia non quasi quodlibet peccatum spirituale sit majoris culpae quoâ—ibet peccato carnali sed quia considerata hac sola differentia spiritualitatis carnalitatis graviorae sunt quam caetera peccata caeteris paribus Aquinas 1. 2. qu. 73. art 5. v. plura ibid. All evill is worst in the fountain Mat. 21. 31. A Caution Sensuall lusts deprive us of communion with God we can never give them content they are disquieting and debasing lusts Spirituall lusts usually assault the highest persons men of greatest parts Rom. 1. 30 Elymas Achitophel Ieroboam Machiavel and of high condition the very Saints are apt to be proud of spirituall gifts these lusts are more subtle and deceitfull then sensuall lusts they are not easily discerned and have specious pretenceâ— one is not soon convinced of spirituall pride The operation of spirituall lusts is more vehement and impetuous the body moves slowly but the thoughts swifter then the Sun Sensuall lusts make us like a beast spirituall like the devil Iudas is called Satan There is in Christ both active and passive obedience his active answers the precept his passive your transgression of the prohibition Poena damni in hell answers to sins of omission as sensus to those of commission When Satan tempted Eve he first turned the heart from God Malum commissionis omissionis in aliquibus conveniunt in aliquibus differunt conveniunt 1 Qund utrumque contra legem 2 Quod utrumque etiam est privatio rectitudinis debita per legem requisitae Differunt tamen 1 Quia malum omissionis est contra praeceptum affirmativum Commissionis contra praeceptum negativum 2 Differunt ratione fundamenti quia malum commissionis immediatè semper fundatur iu actu aliquo aut habitu malum omissionis non sed in ipsa anima nullo actu aut habitu ita medio Barlow exercit 2. A sin of omission is an aversion of the heart from God and duty in some thing commanded as that of commission is a conversion or turning to the creature an something forbidden Iud. 5. 23. Ier. 10. 25. 2 Thes. 1. 7 8. 1 Cor. 9. 16. There is en aversion from God before there is a conversion to the creature Iam. 1. 14. By the greatnesse of the precept we may judge of the greatnesse of the transgression Mat. 22. 38. 1. Fomes seu depravatio inhaerens 2. Suggestiones cogitationum affectuum id est quando depravatio originalis movet se aliqua inclinatione 3. Delectatio 4. Consensus 5. Ipsum opus Chemnit loc Commun Lex Dei prohibet omnia etiam levissima peccati quae venialia vocabulo autiquo sed ineptè impiè ab adversariis usurpato vocantur Baronius Disput. Theol. de peccato mortali veniali Sectione 1. Vide plura ibid. Sectione 2. 3. a Aquinas 1ª 2ae Quaest. 88. Artiâ— 1 c b Bellarm. de Amiss grat statu peccati l. 1. c. 3 c. See Dr Halls No peace with Rome and Dr Priâ— Serm. 2. on Mat. 5. 25. p. 42. to 47. Mr Pemble of Justification Sect. 3. cap. 4. pag. 144 145 146. and Mr Burgesse of Justification pag. 206 207. and Doctor Featleys Vertumnus Romanus pag. 28 29. Bellarminus distinguit iâ—ter peccata quae sunt contralegem quae sunt praeter legem ut peccata venialia Sed
cum quaerendo exempli gratiâ divitias necessariò fugiatur Paupertas ac fugiendo morbâ—s quaeratur sanitas sic de aliis mihi videtur eundem semper esse motum qui simul fert ad prosecutionem boni ad fugam mali quod ipsi contrarium est Des Cartes de Passion Animae part 2. Artic. 87. We must not shun good things as Christ shunned not his sufferings Act. 21. 13. It is an opening and dilatation of the heart upon the appearance of some present good whence it hath the name of Laetitià as it were a broad and spreading passion Laetitia à mentis latitudinâ— To joy in God is to joy 1. That there is a God who could hang the earth on nothing ballance the clouds make such a glorious world but he 2. That he is such a God a living God one that raigns and rules immutably Psal. 18. 46. 3. To joy in the wayes of his communicating himself to us his Word and Ordinances Jer. 15. 16. Ps. 40. 6. Rom. 7. 14. to delight in his Sabbaths in his Commandments and counsels Psal. 110. 3. to rejoyce in those graces wherby we are made conformable to him when we rejoyce not only in the profession of his name but in persecution for his truth Act. 5. 41. Heb. 10. 34. rejoice in communion with him in hope of his appearance It is a passion whereby the appetite doth abhor with perturbation evil present whether so in deed or in apprehension Par. on Rom. Terror of conscience apprehends wrath fury vengeance damnation and is thereby perplexed for a time Contrition looks chiefly to a â—ault and a contrite person is troubled because he hath deserved damnation Terrours of conscience drive men in whom there is no contrition to vain idle helps sports company and leave a man desperate Contrition is joyned alwayes with an humble boldnesse to live to the mercy of God in Christ. See Mark 3. 5. Luk. 19. 4â— Intâ—eamur quemadmodum ubi Deum dixit nolle sacrificium ibi Deum ostendit velle sacrificium Non vult ergo sacrificium trucidati pecoris sed vult sacrificium contriti cordis Aug. de civ Dei lib. 10. c. 5. Meditate what mourning and sorrow sin hath cost thy Saviour Often remember and reade over the evils that thy soul is guilty of Hope trust and confidence are all one Spei objectum est bonum futurum arduum possibile adipisci saith Aquinas We may and must hope 1. in regard of our selves for all good things both spiritual and temporal both for this and a better life As 1. For salvation and remission of sins 2. For maintenance in this world and all other needful comforts 3. Deliverance out of crosses so far as shall be good for us 2. In regard of others we must hope for the welfare of the Church and the ruine of the enemies therof * Act. 26. 6 7. Ephes. 2. 12. Heb. 6. 18. Col. 1. â—3 Iuvenes multum habent de futuro parum de praeterito ideo quia memoria est praeteriti spes autem futuri parum habent de memoria sed mulâ—um vivunt in spe Aquin. 1 a 2ae Quaest. 40. Art 6. The Covenant is rather the ground then the object of Hope Falsum non potest subesse fidei It closeth with the good things the Gospel holds out and in the way that it holds them out It is compared to an Anchor and an Helmet Ephes. 6. 17. compared with 1 Thess. 5. 8. Rom. 5. 7. Objectum timoris est malum futurum dissicile cui resisti non potest Aquinas 1a 2ae Quaest. 41. Art 2. Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à militia sumpta est propriéque dicitur cùm quis se in fugam conjicit Est enim à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est fugere Timor appellatur quia propriè sit expectatio â—orum censurae qui in dignitate sunt constituti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censero Plus autem est timere aut metuere quà m vereri unde illud Malo vereri quà m timeri me à meis Metus est dolor quidam ac perturbatio ex opinione impendentis mali quod vel perniciem vel molestiam afferre possit Arist. Vos Instit orat l. 2. c. 6 Sect. 1. 2. Ioseph feared to sin against God Obadiah feared the Lord greatly See Dr Gouge on Eph. 5. 2â— Mr Wheatley on Noahs example There is a natural distance between him and us he being the Creator we the creature dust and ashes 2. A moral distance he is infinitely pure we unholy and sinful * This fear was a stain in the face of all Melancthons excellencies Nemo modestior quidem sed nemo timidior saith Zanchy of him in an Epistle to Bulling Pessimus in dubiis augur timor metus pessimus tyrannas There is the passion or affection of anger which is a good thing as all natural affections are the vice of anger which is sinful and wicked It is the offence of the will upon the apprehensioÌ„ of an injury done to it Ira iracundia differunt ut iratus iracundus Ira de causa est iracundia de vitio multum irascentis Donatus Adel Act. 4. Sc. 7. Romani non habent vocabula quibus irae gradus distinguant Nisi quod gravior ira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur furor Vos Instit orat l. 2. â— 2. Sect. 1. Caâ—sa ob quam alii irascimur est contemptus five negligentia Vos Rhâ—t l. 2. c. 2. The object of it is our corrupt self any injury offered to our name ease There is a disorder of anger in regard of the motive Four kinds of things should not provoke anger in a man 1. Needful duties which God hath enjoyned unto a man so Nebuchadnezzar was angry with the three children for not worshipping the Images which he set up and Iudas with the woman for anointing Christs feet 2. Things lawful and indifferent which neither God nor man forbid but are left to my choice and liberty ought not to be a motive to anger as Eliah was angry with David for enquiring about the reward which should be given to him that did kill Goliah he might do it the better to whet his own courage and the courage of others 3. Natural imperfections are not to move anger but pity as to be angry with one because he stammers because he speaks over-fast is slow of wit dull of capacity Lastly sins of meer infirmity and frailty Gal. 6. 1. so the anger of Paul and Barnabas one against the other in the case of taking Mark with them to visit the Churches was sinful The well ordering of this passion Sanctified anger is zeal and sanctified restraint of anger is meekness and forbearing a meek spirit is a thing much set by of God Passio appetitus sensitivi in tantum est bona in quantum ratione regulatur Si autem ordinem rationis excludat est mala Ordo autem rationis
love our own souls and the souls of others since Christ manifested such love to our souls 5. We should not crosse the ends of Christs suffering 1. He died to redeem you from this present evil world 2. To destroy the works of Satan We should live to him * 〈…〉 are some particular cases wherein it is not safe for some particular persons at that time â—â—â— in 〈…〉 to pâ—t them to try themselves by signs But for the general it is necessary and the duty of all people to â—â—ok to signs and to try themselves by them M. Hooker on Rom. 8. 10. A two-sold knowledge is required of every receiver 1. A diâ—cernning of the body and bloud of Christ he must be able in some competent measure to understand the Doctrine Nature Use and End of a Sacrament by whom it was instituted and why and for what end 1 Cor. 11. 29. they were to instruct their children what this and that action signified in the Passeover 2. Of himself implied in the duty commanded of examining our selves Edere Christum est credere in Christum Quâ—d paras dentem ventrem Crede tantùm manducasti August He that comes without faith receives Sacramentum notâ—em â—em Sacramenti Iesus Christus isque crucifixus debet esse proprium sidei nostrae objectum Rivetus Instruct. Praepar ad Coenam Domini cap 10. Prayer profits not without faith Rom. 10 13 14. Mark 11. 24. Luk. 18 lat end Mark 9. 23. Faith only makes up the union between Christ and us John 6. 56. The people of God have a four-fold glorious sight in this life John 14. 20. 2 Cor. 5. 19. 1. They see God in Christ. 2. They see Christ in God 3. They see Christ in themselves 4. They see themselves in Christ. See Rom. 8. 9 10. Common people say they have believed as long as they can remember and they thank God they never doubted While men are in their natural condition they think it is nothing to believe in Christ though they walk contrary to him but when sinne is fully discovered and one sees the severity of Gods justice it is then hard to believe Rom. 1. 17. 2 Thess. 1. 3. Consider 1. Thy natural estate is a state of death damnation John 3. 18. Gal. 3. 23. 2. So long as thou abidest out of Christ thou abidest in death John 3. 36. 1 Joh. 3. 14. All sins de merito are damnable they deserve death but not de facto no sinne necessarily brings death but unbelief because it keeps a man off from Christ the fountain of life John 6. 5 7. 3. Thou canst not be the fountain of thine own life 4. Life is to be had in no other but Christ John 5. 40. 5. There is no way of having life from him but by union with him 1 John 5. 12. the first thing that grace puts forth in the soul is an instinct after union Faith is an instinct put in by the teaching of the Father after union with Christ. The sole way to get this supernatural grace is with hearty â—amenting of its absence and weakness to beg it of him who is able to work it in the heart and to feed and nourish it by a continual meditation of his greatness and great works which he hath formerly wrought for our confirmation Poenitentia est dolor de peccato cum adjunctâ— proposito melioris vitae Luth. in loc commun de poenitentia All the Sermons of the Prophets and Apostles run on this Christ commanded his Disciples to preach it It is one of the two parts of the Gospel the summe of the Gospel is Faith Repentance It is Praeterita peccata plangere plangenda non committere Aug. It 's secunda ta bula post naufragium medicina est spiritualis animi vitiorum say others See Mr Calamy on Act. 17. 30. and Cameron on Mark 1. 15. Our sorrow for sin should be our chiefest sorrow because sin is the greatest evil and it is so in respect of the intellectual part and in respect of the displicency of the will wherein the strength of repentance lieth According to the multitude of thy mercies blot out all my offences and create in me a new heart and a right spirit Lord do away the sinne of thy servant Petit 5. It is not only among the precepts but promises and priviledges of the Gospel Act. 9. 18. Da prâ—â—s poenitentiam postea indulgentiam Fulgentius They are therfore Ministers of the Gospel not legal preachers which preach repentance There is one act of faith to be done once for all to lay hold on Christ and be united to him and justified by him yet I must live by it and do every duty by it so for repentance Isa. 27. 9. Jer. 2 19. Heb. 12. 11 Before the Supper and the offering of a childe in Baptism then Christs death is represented Rom. 6. 4. Gal. 3. 1. a On a mans death-bed the day of repentance is past for repentance being the renewing of a holy life the living the life of grace it is a contradiction to say that a man can live a holy life upon his death-bed D. Taylors Rule of holy living chap. 4. Sect. 4. That place Ezek. 33. 14. is it which is so often mistaken for that common saying At what time soever a sinner repents him of his sins from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. Let not that be made a colour to countenance a death-bed penitent D. Taylor on Jer. 13. 16. Serm. 2. One may repent on his death-bed as well as the thief on the Crosse but it is dangerous to put off repentance till then it will be harder to come in It s a rare sight saith one to finde a young man godly and an old man penitent We acknowledge that as God cals some at the first hour so may some be called at the last hour of the day yea inter pontem fontem D. Iackson indeed hath an opinion that a man may proceed so farre in sin in this life that the door of repentance may be thâ—t upon him none of our Divines deny the possibility of any mans Salvation while he lives in this world D. Twiss ag Hord. p. 45. There is a Gospel-command to repent Mat 9. 13. Act. 17. 30. 2. The very space of repentance is a mercy and given you that you may repent Revel 2. 21. 3. It is the natural fruit of a regenerate heart Ezek. 11. 19. 4. It is repentance to salvation 1 Cor. 7. 10. There is more joy in heaven for one sinner that repents then for ninty nine that need no repentance as if he had aimed at the Antinomians * Act. 5. 31. 11. 18. 2 Tim. 2. 12. Whosoever hath truly repented is 1. Low in his own eyes so Paul 2. Fears sin ever after Eccl. 9. 2. 3. Is pitiful to others in their fals Gal. 6. 1. 4. There will be a growth in the
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
compleatly righteous 2 Cor. 5. 21. Our sinne was in Christ not inherently but by way of imputation therefore his righteousnesse is so in us See Act. 13. 38 39. Phil. 3. 9. The Papists acknowledge all to be by grace as well as we but when we come to the particular explication there is a vast difference they mean grace inherent in us and we grace without us that is the love and favour of God Arguments against them 1. That grace by which we are justified is called the love of God Rom. 5. 8. not love active whereby we love God but love passive that is that whereby we are loved of him Rom. 9 15. All our salvation is ascribed to the mercy of God which is not something in us but we are the objects of it Titus 3 4. Those words imply some acts of God to us which we are only the objects of To be justified or saved by the grace of God is no more then to be saved by the love the mercy the philanthropy of God all which do evidently note that it is not any thing in us but all in God 2. Grace cannot be explained to be a gracious habit or work because it is opposed to these Rom. 11. 4. Titus 3. 5. Ephes. 2. 8. by grace is as much as not by works not of our selves 3. It appears by the condition we are described to be in when justified which is set down Rom. 4. a not imputing sin a justifying the ungodly the Apostle there instanceth in Abraham who had so much inward grace in him yet was considered in Justification as unholy and he was justified in this that God imputed not to him the imperfections he was guilty of For the imputation of Christs righteousnesse there is justitia mediatoris that is imputed not justitia mediatoria as they say in Logick Natura generis communicatur non natura generica The righteousnesse by which the just are justified before God is justitia legis though not legalis Isa. 53. He bore our sins in his body on the tree He was made sin for us See Rom. 3. 25. To speak properly the will or grace of God is the efficient cause of Justification the material is Christs righteousnesse the formal is the imputing of this righteousnesse unto us and the final is the praise and glory of God so that there is no formal cause to be sought for in us Some say but falsly the righteousnesse by which we are formally justified before God is not the righteousnesse of Christ but of faith that being accepted in the righteousnesse of the Law Fides tincta sanguine Christi Whether inherent justice be actual or habitual Bishop Davenant cap. 3. de habituali justitia saith a certain habitual or inherent justice is infused into all that are justified Iohn 1. 13. 2 Cor. 5. 17. Gal. 6. 15. 1 Cor. 6. 11 19. 2 Pet. 1. 4. All those that are justified do supernatural works Ergò It is certain that they are endued with supernatural grace and holinesse We are said to be righteous from this inherent justice we are said to be just and that by God himself Gen. 6. 9. Heb. 11. 4. Luk 1. 61. 2. 25. 1 Pet. 4. 18. Bellarmine lib. 5. de Iustificatione cap. 7. prop. 3. saith Propter incertitudineâ—â— propriae justitiae periculum inanis gloriae tutissimum est fiduciam in sola Dei misericordia benignitate reponere By which saying he overthrows all his former Dispute about inherent righteousnesse Whether we be justified by the passive obedience of Christ alone or also by his active In this Controversie many learned Divines of our own differ among themselves and it doth not seem to be of that importance that some others are about Justification We are justified in part by Christs active obedience for by it we obtain the imputation of that perfect righteousnesse which giveth us title to the Kingdom of Heaven Seeing it was not possible for us to enter into life till we had kept the Commandments of God Mat. 19. 17. and we were not able to keep them our selves it was necessary our Surety should keep them for us Dan. 9. 24. Rom. 10. 4. Rom. 3. 21. The Scripture seemeth to ascribe our Redemption wholly to Christs bodily death and the bloud that he shed for us Eph. 1. 7. Rev. 5. 9. but in these places the holy Ghost useth a Synecdoche it putteth one part of Christs passion for the whole 1. Because the shedding of his bloud was a sensible sign and evidence that he died for us 2. This declared him to be the true propitiatory Sacrifice that was figured by all the Sacrifices under the Law Some urge this Argument By Christs active Obedience imputed to them the faithful be made perfectly righteous what need is there then of his passive righteousnesse need there any more then to be made righteous Christ fulfilled the duty of the Law and did undergo the penalty that last was a satisfaction for the trespasse which was as it were the forfeiture and the fulfilling the Law was the principal Psal. 40. 4. Ior. 31. 3. Gal. 4. 4. Some to avoid Christs active Obedience question Whether Christ as man was not bound to fulfill the Law for himself All creatures are subject to Gods authority Yet this detracts not from his active Obedience partly from his own free condescension and partly because his whole person God and man obeyed CHAP. VII Of the Parts and Termes of Iustification Remission of sins and Imputation of Christs Righteousnesse JUstification is used so largely in the Scripture as to comprehend under it Remission of sins but if we will speak accurately there is a difference between Remission of sin and the justification of the sinner The justification of a sinner properly and strictly is the cleansing and purging of a sinner from the guilt of his sins by the gift and imputation of the righteousnesse of his Surety Jesus Christ for which his sins are pardoned and the sinner freed from the punishment of sinne and received into the favour of God Remission or forgivenesse of sins may be thus described It is a blessing of God upon his Church procured by the death and passion of Christ whereby God esteems of sinne as no sinne or as not committed Or thus It is an act of grace acquitting the sinner from the guilt and whole punishment of sin Every subject of Christs Kingdom hath his sins pardoned Isa. 33. ult This is one of the priviledges of the Church in the Apostles Creed Acts 2. 38 39. and all his sins totally pardoned Exod. 34. 6 7. Micah 7. 18 19. This is a great priviledge Psal. 32. 1. Exod. 31. 34. It is no where to be had but in the Church because it is purchased by Christs bloud and is a fruit of Gods eternal love Remission of sins is the principal part of Redemption Col. 1. 14. Ephes. 1. 7. one of the chief things