the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
who doth not love fear trust in him as well as he that sets up an Idol to worship him 2. The first and main evil of sin was in the omission Sin first draws away from God before it enticeth Iam. 1. 22. Ier. 2. 13. To speak exactly there is no sin but that of omission it is a deficiency and coming short of the rule 3. The state of unregeneracy lies mainly in the sins of omission there is much more evil in a state of sin then in the act of it Eph. 2. 12. the reign of sinne is more seen in omission then commission there is a higher act of soveraignty in the negative voice then in any positive Law 4. The ground of every sin of commission is a sin of omission turning away the soul from God Psa. 14. 1 2. Iob 15. 4. Iam. 1. 14. negligentiam in orando semper aliqua notabilis transgressio sequitur Iohn 20. 24 25. Rom. 1. 21. compared with 24. 2 Thes. 2. 10. 5. The greatnesse of sin is measured by the mischief it doth the sinner sins against the Gospel are greater then those against the Law sins of commission make the wound sins of omission keep you from the plaister Iohn 3. ult 6. These are the sins which Christ will mainly enquire after Mat. 25. 42 43. We should loathe sins of omission which in the world are little made of 1 Sam. 12. 23. Wo unto me if I preach not the Gospel saith Paul Peter and Iohn say We cannot but speak the things which we have heard These omissions directly oppose the will law and honour of God as well as the committing of foul faults 2. They will damn us as well as commissions 3. They will make way for grosse evil deeds There are three sorts of omissions 1. Totall non-performances not praying reading hearing meditating Psal. 14 4 â— 2. Seldome performances intermission or performing of duties unevenly 1 Thes. 5. 17. Col. 4. 2. 3. Sleighty performances when we keep a tract of duty but do it customarily pray not fervently and spiritually Rom. 12. 11. Sins against the Gospel are greater then sins against the Law 1. The more Laws are transgrest the greater the sin There are three sorts of Laws 1. The Law of nature which teacheth to do good to them that do good to us Mat. 5. 43. 2. The morall Law which requires subjection to whatever God commands 3. The Law of faith Rom. 3. 27. which requires subjection to God in his Son all these are broken by sinning against the Gospel 2. The more of the minde of the Law-giver is in the Law the greater is the sinne Mens legis est lex Gods minde is clearly seen in the Gospel viz. the exalting of himself in his Son Pro. 8. 30. 3. The more any one sins against light the greater the sin there was never such a discovery of the filthinesse of sin nor of the justice of God upon sin it could not be purged but by the bloud of God Acts 12. 28. See Ephes. 5. 26. never such a discovery of Gods grace as in the New Covenant a second Covenant was never tendred to the Devils 4. They are sins against higher love God loved Adam and the Angels Amore amicitiae they had never offended him he loved us Amore misericordiae Rom. 5. 8. he loved Adam and Angels in themselves us in Christ Eph. 1. 6. 5. These sins make way for the sin against the holy Ghost Matth. 12. 32. Objectum hujus peccati non est lex sed Evangelium The sins of Gods people are greater then others sins In eadem specie peccati gravius peccat fidelis quam infidelis Grace aggravates and heightens sin They sin 1. Against the highest light Ps. 51. 6. 2. The highest love peculiar goodnesse electing love Of all sins to be without God or out of Covenant with God is the greatest sin it is against the great command in the Law the first Commandment and the great promise in the Gospel Those sins wherein a mans self is the object are the worst of all sins self-deceit is the worst of all deceits and self-murder is the worst of all murders The degrees of sin in a mans own heart or the conception birth and perfection of sin there First Injection or suggestion from Satan which stirs up the lusts in the heart 1 Iohn 5. 19. Secondly The soul receives the thought there must be Partus cordis as well as seminarium hostis Bernard Iob 17. 11. Thirdly Delectatio the soul is pleas'd with such thoughts so Eve Fourthly Upon this the will consenteth then lust is conceived Fifthly There is a consultation in the soul how to bring this into act Rom. 13. 14. CHAP. VII That all Sins are Mortal THe Schoolmen and their followers the Jesuites distinguish sins into Venial and Mortal Some sins say they are sua natura in their own nature venial others mortal of which they reckon up seven Veniale quod est praeter mortale quod est contra legem As all sin except that against the holy Ghost Mark 7. 29. is venial in Christ so without him is all mortal and deadly Cartw on Mat. 5. 23. All sinne deserveth eternal death Rom. 6. 23. as appeareth by the opposition of life everlasting which the Apostle joyneth in the same verse Id. ibid. There is the merit of hell in every idle word because the wages of sin as sin is death Every transgression of the Law is worthy of death Gal. 3. 10. Every sinne is a transgression of the Law 1 Iohn 3. 4. Rainold de lib. Apoc. Tom. 2. cap. 164. 165. See Deut. 27. 26. 30. 19. Ezekiel 18. 4. Iames 2. 10. Numbers 15 22 23 24. 1 Cor. 15. 56. Bellarmine seeks to elu de these and that other place with these glosses The soul that sinneth that is mortally shall die the wages of sin that is of mortal sin is death and the sting of death is sinne that is deadly sinne these are tautologies as if the Prophet had said The soul that sinneth a sinne unto death shall die and the Apostie sinne that deserveth death deserveth death He saith they are venial ex natura sua such as if God please to remit the temporal punishment they are so little that he cannot inflict eternal for them they are venial propter parvitatem materiae imperfectionem actus Quodvis peccatum peccantem in rigore lâ—gis morte involveret si persona absque misericordia Dei in Christo judicaretur Episc. Daven Sins may be termed venial or mortal 1. Either comparatè in comparison of others or simpliciter simply and in themselves and that either 1. Ex natura sua of their own nature 2. Ex gratia by favour or indulgence 3. Ex eventu in the issue or event in the two last respects all the sins of the elect are venial but no sins ex natura sua are venial that is such as in their own nature deserve
Sixthly Those that are used to great visions of God Salomons heart departed from the Lord that appeared to him twice Eclipsis lunaris nunquam contingit nisi in plenilunio The Saints of God are often gainers by their sinne Rom. 8. 28. Good comes to them this way by accident the Lord over-ruling it by his wisdom and grace First Hereby a man is discovered to himself sees that in his own heart which he never saw before 2 Chron. 32. 31. Secondly The work of his humiliation and repentance is perfected this use Paul made of his grievous sins I was a persecutor saith he Thirdly The work of regeneration is perfected Luke 22. 32. Fourthly He exalts the grace of God so Paul Fifthly It makes him watch over his own heart and shun the occasions of sinne the more Sixthly It makes him the more compassionate to others when they fall Gal. 6. 1. CHAP. XII Two Questions resolved about sinne Quest. 1. HOw can grace and corruption stand together so that corruption poisons not grace nor grace works out corruption when the admitting of one sin by Adam kill'd him presently Answ. Perfect holinesse cannot stand with any corruption but when the first lines only of Gods Image are drawn they may stand with corruption If corruption should destroy grace or grace corruption formally yet they may be mixed together in gradu remisso God hath undertaken not to withdraw himself from them God though he could take away the seeds of sins yet suffers such remainders of corruption to abide in his people for divers good reasons 1. Because the Lord delights in this world rather to shew grace to the persons of his servants then to their natures 2. Because he would humble them as Paul when exalted above measure and have them live on free grace 2 Pet. 1. 9. The Devil tempted Adam though he was created perfect telling him he should be as God if from a state of sin there should be such a sudden change to perfection men would be apt to swell The Antinomians will have nothing to do with the Law and then since by the Law comes the knowledge of transgression they think they are without sin and after that they are perfect like God 3. He delights in their fervent hearty prayers he would have his children daily begging of him 4. He would have them long to be dissolved and to be at home with him 5. That he might magnifie the power of the in-dwelling vertue of his Spirit that a little grace should dwell amidst great corruptions 6. That we might deal gently with our brethren when they fall Gal. 6. 1. Quest. 2. Wherein lies the difference between a man sanctified and unsanctified in regard of the body of corruption Answ. There are these apparent differences 1. An unregenerate man hath a body of corruption in him and nothing else all his thoughts in him are only evil continually a regenerate man hath a body of grace as well as of corruption 2. The natural man carries the guilt of it with him the reward of his body of sinne is death and destruction but in the regenerate man the guilt that is the power to binde him over to the wrath of God is wholly done away in the bloud of Christ Gods displeasure doth not redundare in personam the person is pardoned though the sin remain 3. The body of corruption hath the whole rule in the unregenerate man it is the active principle from which all is wrought but in the other grace strugleth against it The Papists say 1. There is no such body of corruption left in a man when he is regenerate in Baptism or when Regeneration is wrought the body of corruption is taken away 2. They say Concupiscence never was a sin but was in Adam in the state of Innocency 3. That the good workes of regenerate men are perfect This may minister consolation to the people of God who finde these reliques of corruption they are unteachable sinful can do nothing well 1. This is the condition more or lesse of all the servants of God 2. These corruptions are not imputed to thee the Lord loves thee as well as if thou wert rid of them 3. Thy loathing thy self for them is as pleasing to God as if thou couldst perform perfect duties 4. Christ will reign in thee in the midst of these his enemies 5. He will deliver thee from these reliques of corruption when he hath done good to thee by them 6. This should make thee humble and watchful CHAP. XIII Of the Saints care to preserve themselves from sin and especially their own iniquities GODS people must and will carefully preserve themselves from wickednesse 2. They must bend their care most against their own sins The first Proposition is proved out of 1 Iohn 5. 18. Our Saviour saith Take heed to your selves of the leven of the Pharisees and take heed of covetousnesse take heed to your selves that your hearts be not oppressed with surfetting and drunkennesse Paul bids Timothy to keep himself pure 2 Cor. 7. 11. Among other fruits of godly sorrow the Apostle begins with care or diligence which is the duty we are now speaking of viz. a care not to sin Psal. 119. I hid thy law in my heart that I might not sinne against thee I took pains to with-draw my self from sinne Let every one that nameth the name of the Lord depart from iniquity Reasons 1. Why the people of God ought to keep themselves in this manner 2. Why they can and will do so First They are bound to do so in divers respects 1. Because of the many advantages which sinne hath against them in regard of which they will be miserably overtaken with it if they do not look to themselves 1. A naughty nature within them by which they are apt to all sinne as occasion temptation and their natural ability doth serve which if it be not opposed will break forth very much 2. We have an enemy the Devil who doth observe and watch us with all subtilty and malice with unwearied diligence it is his businesse to draw us to sinne to suggest evil fancies into us and to work upon our corruption we see how he impoisoned our first parents when they were not careful 3. The world is stored with variety of means to draw a man to every sin objects to every sense incouragements provocations examples Great danger of sinning requires great diligence to prevent the danger 2. We must consider of the hurt that will befall us from sinne if through our carelesnesse we suffer it to get the better of us not to speak of the mischief of eternal death a holy man may run into great sins and shall surely do so without great care and watchfulnesse and those will be very hurtful unto him they will break off his communion with God interrupt the peace of his conscience deface Gods Image in him and disable him from praying or doing any good duty and fill him
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
praise God if against us to be humbled If thou beest hungry and in penury murmur not nor repine but say with the blessed Martyr If men take away my meat God will take away my stomack Merlin during the massacre at Paris some fortnight together was nourished with one egg a day laid by an hen that came constantly to the hay-mow where he lay hid in that danger The whole power almost of France being gathered together against the City Rochel and besieging them with extremity who defended the Town God in the time of famine and want of bread did for some whole moneths together daily cast up a kinde of fish unto them out of the Sea wherewith so many hundreds were relieved without any labour of their own Be of good comfort Brother said Ridley to Latimer for God will either asswage the fury of the fire or else strengthen us to abide it In the time of the Massacre at Paris there was a poor man who for his deliverance crept into a hole and when he was there there comes a Spider and weaves a cob-web before the hole when the murtherer came to search for him saith one certainly he is got into that hole No saith another he cannot be there for there is a cob-web over the place and by this means the poor man was preserved Let us observe the signal acts of Gods providence amongst us He studies not the Scripture as he should which studies not providence as he should we should compare Gods promises and providences together What we hear of him in his Word with what we see in his Works There is a three-fold vision of God in this life In his Word Works and in his Son answerable to our vision of God will be our communion with him The very Providence of God is sometimes called Prudence Nullum numen habes si sit Prudentia sed nos Tefacimus Fortuna Deam Coeloque locamus Juven Sat. 10. Prudence in man is a vertue some way like Providence in God Prudens dicitur quasi porrò videns Isid. in lib. Etym. Austin preaching once forgat what he had purposed to utter and so made an excursion from the matter in hand and fell into a discourse against the Manichees Possidonius and others dining with him that day Austin told them of it and asked them whether they observed it They answered that they observed it and much wondered at it Then Austin replied Credo quòd aliquem errantem in populo Dominus per nostram oblivionem errorem curari voluit Two daies after one came to Austin before others falling at his feet and weeping confessing also that he had many years followed the heresie of the Manichees and had spent much mony on them but the day before through Gods mercy by Austins Sermon he was converted and then was made Catholike The End of the third Book THE FOVRTH BOOK OF THE Fall of Man OF Sin Original Actual CHAP. I. Of the Fall of Man HAving in my Treatise of Divinity handled three principal heads there viz. the Scripture God and the Works of God I shall now proceed to speak of mans Apostasie and Restauration or of the Fall and Recovery of Man There is a four-fold Estate of man to be considered 1. That happy estate wherein he was made Ecc. 7. 31. 2. That miserable estate whereto he fell Rom. 3. 23. 24. and 5. 12. 3. That renewed estate whereto by grace he is called 1 Pe. 1. 3. 4. That glorious estate which is in Heaven reserved for him 1 Ioh. 3. 2. Having spoken already of his estate of Innocency or primitive condition I shall now speak of his corrupt estate in which I shall consider 1. The cause of it the Devils temptation and our first Parents yeelding to it 2. The parts of it sinfullnesâ—e of nature and life and the punishment of sin here and hereafter 3. The properties of it 1. Generall 2. Irremediable Though I shall not perhaps handle the last The Apostasie of man is his fall from the obedience due to God or the transgression of the Law prescribed by God In which two things are conâ—â—derable 1. The transgression 2. The propagation of it Our first Parents being seduced by Satan sinn'd against the known Law of God in eating of the forbidden fruit Adams sinne was against his own light and therefore a presumptuous sin so some interpret that place Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is those which had not the Law clearly revealed to them yet he was seduced by Satan whereas Satan sinned without temptation thence he is called the old Serpent because by the Serpent he seduced Eve When God saith Gen. 3. 22. Behold Adam is become like one of us knowing good and evill it confuteth S. Augustines conjecture that he beleeved not the Serpent but consented to his wife out of matrimoniall indulgence Etsi credendo non sunt ambo decepti peccando tamen ambo capti sunt diaboli laqueis implicati and sheweth manifestly that Adam also was circumvented with errour wherefore doth God else upbraid him so ironically that he is now like unto God That Sarcasmus in my understanding is a taxation of his credulous temerity in beleeving the Serpents promise When S. Paul 1 Tim. 2. 14. saith that Adam was not deceived but the woman he meant not to extenuate the mans offence or to exempt him from the fraud of the devil but to shew whether sex was more credulous or like to be seduced Doctor Hampton on Rom. 5. 9. The consummation of that transgression was the eating of the forbidden fruit or of the tree of knowledge of good and evill by Adam Gen. 2. 17. as the beginning of it was looking on it by Eve saith Paulus Fagius on Gen. 3. 6. 2. The tree was no better then the rest only God forbad him to eat of it for the triall of his obedience The lesser the thing was required to shew his obedience the greater was his fault in disobeying It is called disobedience Rom. 5. 19. and offence or fall Rom. 5. 15 17 18. Some say the devill as an unclean Spirit could not have accesse to Adams inward man to tempt him therefore he tempted him by a Serpent and audible voice as he did Christ by a visible Landskip of the world The time of Adams fall is not certain Some say he fell the same day he was created Neither Angels nor men did fall the sixth day before the Sabbath for then God looked upon all his works and they were very c good Gen. 1. 31. and therefore could not as yet be bad and evill by any sin or fall The objections against this from Iohn 8. 44. and Psa. 49. 12. are easily answered Some learned Divines as Simpson in his Chronology observes conjecture that Adam and Eve were cast out of Paradise the eighth day after
they were created The space of eight daies was sufficient somewhat to try the felicity of their state Adams sin was a great sin 1. In the nature of it 2. In the severall aggravations of it 1. In the nature of it It was 1. a transgression of a positive Law wherein God gave to Adam a clear discovery of his will it heightens sinne when it is against great light Heb. 6. Psa. 51. 1 King 11. 9. 2. A command wherein the minde of God was much mens legis est lex we must measure sin by the intention of the Law-giver 3. Of so easie a Law the Fathers aggravate it from this praeceptum tam breve ad retinendum tam leve ad observandum God gave Adam liberty to eat of all the trees in the garden save one there was no cause why Adam should break it 4. A Commandement much for his advantage life here and eternall was promised as eternall death was threatned 5. A Symbolicall Precept God gave him this whereby he should testifie his obedience unto all the rest of the Commandements 2. In the severall aggravations of it 1. It was a sin against the clearest light there was no darknesse at all in Adams understanding he knew the law the danger of the sin that he stood for himself and all his posterity God had adorned him with sufficient grace and holinesse 2. It was a sinne against the greatest goodnesse being in Paradise where God set him 3. Against the greatest trust the Covenant was made with Adam and all his posterity he forfeits this trust Rom. 3. 2. Hos. 6. 7. But they like Adam have transgressed the Covenant so Grotius 4. Against a threatning In dying thou shalt die Certitudinem denotat durationem 5. It was voluntary the more there is of the will in sinne the worse it is Satan could not force them to sin but only allure and perswade them First Adam admitted and received the temptation of Satan whence followed blindenesse of understanding forgetfulnesse of Gods benefits doubting of his truth affectation of excellency giving credit to Satan corrupt beholding of the fruit and an inclination of the will and affectâ—ons to eat thereof Theee were these sins in this offence Infidelity Idolatry Contempt of God Discontent Ingratitude Curiosity Blasphemy Murdet and Apostasie There were many sins in that one sin 1. Desperate unbelief Eve beleeved the devil before God 2. Pride they desired to be like God not only in knowledge but in state and condition to be Independent 3. Unthankfullnesse though God had given them such glorious excellencies 4. Vain curiosity to know more then they did know 5. Disobedience in respect of that particular command 6. Spirituall murder this sin would have damned all mankinde though there had been no actuall sin Primordialis lex est data in Paradiso quasi matrix omnium praecâ—ptorum That first Law saith Tertullian given in Paradise was the summe and comprehension of the whole divine law that was published afterwards Therefore in the breach thereof all manner of offences are contained That first sin of his excepting only the sin against the holy Ghost was in sundry respects the most hainous sin that ever mortall man did commit Hildersam on Psal. 51. 5. Lect. 57. Vide Aquin 2. Q. 163. art 3. There are that call this sinne omnium gravissimum and that except none but that against the holy Ghost Robroughs Doct of Iustific cleared par 2 1. 2. Ch. Next unto the sin against the holy Ghost and contempt of the Gospel this is the greatest sin Shep sincere Convert c. 3. The dangerous and wofull consequents of Adams sin were five 1. A perfect obliteration of the Image of God Rom. 3. 23. of original righteousnesse and casting out of Paradise 2. A totall depravation of mans nature the devils image is introduced Iohn 6. 7. 1 Cor. 15. 4. Every man is de suo Satanas de Deo beatus Aug. 3. It sets up the devils kingdom and dominion in the world his dominion lies in sin Eph. 6. 12. and death Heb. 2. 15. 4. It hath destroied all the Creatures they groan under bondage Rom. 8. 20 21. 5. It had brought damnation on all mankinde had not Christ died and rescued them The wicked Angels were intrusted but with their own portions but Adam had the estates of all his posterity put into his hand and he knew if he sinned he should draw a thousand souls after him In Adams act there were three things An actuall fault a legall guilt and a naturall pravity According to these three came the participation of the fault the imputation of the guilt the propagation of the naturall filthinesse In Adamo tanquam in radice totum genus humanum computruit Greg. Sin came upon all by Adam 1. By imputation the Lord in justice imputing the guilt of that first sin to all his posterity Rom. 5. 13 14 19. 1 Cor. 15. 22. See 45. 47. There were two men by whom all fall and rise Adam was the head of the Covenant of nature if he had stood none of us had fallen and so Christ is the head of the Covenant of grace if he be not risen we cannot rise ver 16 17. 2. By propagation the lump and root of mankinde being corrupted so are the branches Rom. 11. 16. Gen. 5. 3. Iob 14. 14. M. Lyf Princ. of Faith and good Conscience c. 2. All mankinde sin'd in Adam because we were all in his loyns Rom. 5. 12. 1 Cor. 15. 22. Heb. 7. 9 10. and as Adam received integrity for himself and us so he lost it for himself and us saith M. Ball in his larger Catechism The Arminians and Socinians deny the imputation of Adams sin therefore they say corruption of nature is a punishment but not a sin for man can have no nature but what God gives him that was a corrupt nature We are all guilty of this sin for these reasons 1. The Covenant or promise Do this and live belonged not to Adams person only but to all his posterity and doth still stand in force the Covenant was not only made with Adam but with us in him therefore the breach of it is not only by him but by us in him Rom. 8. 3. 2. The Spirit of God clears this that the nature of man is defiled by one man and by one offence of that one man Rom. 5. 12. compared with the 17. ver because he was a publique person before he broke this Covenant 3. The curse of the sin came upon all therefore the guilt of the breach of the Covenant Patet culpa ubi non latet poena Prosper 4. All men by nature are under the Law as a Covenant Gal. 4. 21 22. It was Gods mercy to enter into Covenant with us he might have dealt with Adam in an impeâ—iall way therefore he might order the Covenant as he pleased 2. Adam entred into Covenant on these conditions that his righteousnesse should be
hereditary to all his seed in case of obedience and his sin in case of disobedience 3. There is an after consent on our part to Adams treason Imitation is a kinde of consent Isa. 43. 27. 4. The offering of another Adam to thee in the Church shews that the dispensation is not rigorous so you may share in his obedience as well as the others disobedience It is as agreeable to the wisedom and justice of God by the first Adam to introduce death as to the wisedom and grace of God by the second Adam to introduce life The first Covenant makes way for the second 5. There is a parallel in Scripture between the first and second Adam Isa. 49. 18. Rom. 5. 12. 1 John 5. 11. Christ is caput cum foedere as well as the first Adam Object This sinne of Adam being but one could not desile the universall nature Socinus Ans. Adam had in him the whole nature of mankinde 1 Cor. 15. 47. by one offencr the whole nature of man was defiled Rom. 5. 12 17. Object Adams sin was nor voluntary in us we never gave consent to it Answ. There is a twofold will 1. Voluntas naturae the whole nature of man was represented in Adam therefore the will of nature was sufficient to conveigh the sin of nature 2. Voluntas personae by every actuall sin we justifie Adams breach of Covenant Rom. 5. 12. 19. seems clear for the imputation of Adams sinne All were in Adam and sinned in him as after Austin Beza doth interpret that Rom. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so our last Translators in the Margent And though it be rendred for that all have sinned by us the Syriack Eras. Vaâ—ab Calv. Pisc. yet must it so be understood that all have sinned in Adam for otherwise it is not true that all upon whom death hath passed have sinned as namely Infants newly born it is not said All are sinners but All have sinned which imports an imputation of Adams act unto his posterity Vide Bellarmine Tom. 4. l. 4. de Amiss grat Statu peccati c. 3. Peccatum Adami ita posteris omnibus imputatur ac si omnes idem peccatum patravissent Id. ib. c. 16. and again c. 8. peccatum originale tametsi ab Adamo est non tamen Adami sed nostrum est Some Divines do not differ so much re as modo loquendi about this point they grant the imputation of Adams sin to his posterity in some sense so as that there is a communication of it with them and the guilt of it is charged upon them yet they deny the imputation of it to posterity as it was Adams personall sin But it is not to be considered as Adams personall sinne but as the sin of all mankinde whose person Adam did then represent It was one that made us sinners it is one that makes us righteous prior in semine alter in sanguine it was man that forfeited it is man that satisfied D. Hampton on Rom. 5. 10. The parts of this corrupt estate Sinfulnesse of nature and life and the punishment of sin here and hereafter The division of sin into Original and Actual is gathered out of Rom. 5. 14. and I shall first treat of originall sin or the corruption of nature Sin is an absence of that righteousnesse which should be in us in our nature as originall sin in our actions as actuall sin a morall inconformity or difformity in nature or life to the Law of God This vitiousnesse of nature is not unfitly called Sin Rom. 6. 7. 1. Ex causa it is the fruit and effect of that first transgression of our Father Adam 2. Ex effectu it is the root seed spawn of all actual transgressions in every one of us Originall sinne is against the whole Law which is spirituall and requires perfect integrity in man more specially against the first and last Commandments That there is original sin a defilement in every mans heart as soon as he is born which were enough to destroy him though he break out into no outward acts of rebellion is proved 1. By Scripture Gen. 6. 5 8. Iob 14. 14. 15. 14 15 16. Psal. 51. 5. Sunt qui dicunt quod per hoc innuitur Eva quae non peperit nisi postquam peccavit Porchetus Rom. 5. 12. Eph. 2. 13. 2. By the effects 1. Mans desperate contrariety to good things even from his youth Psal. They went astray from their youth up In Isay Transgressors from the womb A childe is opposite to any good duty and ready to imitate all evil 2. The Lord instituted circumcision to shew the filthinesse we are begotten and born in and which should be cut off Therefore saith Bellarmine it was commanded to be done in that member in which the effect of that sin doth more violently appear and by which mankinde is propagated and by propagation infected The use of baptisme also is to take away the guilt and filth of nature The woman that had a childe was to go offer as unclean 3. It is demonstrated by sicknesse other crosses and death even of infants Rom. 3. 23. 4. The unserviceablenesse of the creatures proves that there is original sin 5. Because there must be a change of our natures 1. Every man is born guilty of Adams sin 2. Every man is born dead in sin Ephes. 2. 1. 3. Every natural man is born full of all sin Rom. 1. 29. as full as a toad of poison 4. What ever he doth is sin 1. His thoughts Gen. 6. 5. 2. His words Psal. 50. 16. 3. His actions 1. Civil Prov. 21. 4. 2. Religious Prov. 15. 18 19. 28. 9. The vile nature of man is apt to commit most foul and presumptuous sins Rom. 3. 9 10 11 to 18. v. Mark 7. 21. Reas. 1. From mans self sin hath come over all together with death 2. The devil laboureth to bring men to the most notorious sins that he may render them most like to himself Ephes. 2. 2. 3. The world is full of such things and persons as may induce an evil nature to most horrible deeds 4. God in justice gives men over to work wickednesse with greedinesse CHAP. II. What Original Corruption is THese names are given to Orignall sin in Scripture It is called sin Rom. 7. 8. The sinning sin Rom. 7. 13. Sin that dwelleth in us Rom. 7. 20. Sin that doth easily beset us Heb. 13. 1. The body of sin Rom. 7. 23. A law in the members and the body of death Rom. 7. 24. It is also called flesh Joh. 3. 6. Rom. 7. 5. The old man Rom. 6. 6. Ephes. 4. 12. Col. 3. 9. The law of sin Rom. 7. 25. The wisdom of the flesh Rom. 8. 6 7. The law of sin and of death Rom. 8. 2. The plague in ones own heart 1 King 8. 38. The root of bitternesse Heb. 12. It is called by the Fathers Original sin It is not a meer want of
Tali quaestione nullus pulsabatur Pelagianis nondum litigantibus securius loquebantur Austen himself saith Moulin at the first spake inconsideratly of this point but after his conâ—lict with the Pelagians he accurately handled this question like a stout Champion for the truth whom Prosper and Fulgentius followed CHAP. IV. Of Actual Sin THis distinction of sin into Original and Actual is according to Scripture Deut. 29. 18. Matth. 17. 17 18. 12. 34 35. Luke 6. 43. It is a hard thing for any to tell exactly what sin is 1 Iohn 3. 4. Sin is the transgression of the law The Greek word is a privative word an anomy irregularity illegality The Greek and Hebrew word for sin signifies a missing the mark Peccare est quasi transilire lineam actus indebitus contra debitum finem Ambrose saith it is a prevarication of the Divine law Austen saith it is Dictum factum or concupitum contra aeternam legem A saying deed or thought against the eternal law It may be defined thus It is a defect declination or aberration from the Law or Will of God obliging to eternal death Or thus It is a transgression of the Law of God by omitting some duty which it requireth or doing of some act which it forbiddeth Rom. 7. 7. Chemnitius hath gathered eight names of sin out of the Old Testament and eight out of the New Gerhard hath added eight more twenty four in all See Exo. 34. 7. Psa. 12. 13. it is called a turning away from God a defection rebellion abomination filthinesse and lewdnesse Ezek. 24. 13. stubbornnesse Deut. 29. 19. perversenesse Isa. 30. 10. provocation the metaphoricall names are innumerable The divers distinctions of sin Many have written great Volumes about the divisions of sin who can set out the severall kindes of it They may be taken from the persons which commit it or the object against whom they are committed God immediatly as those of the first Table irreligion unbelief our neighbour injustice oppression and our selves as gluttony intemperance from the subject wherein they are the outward and inward man 2 Cor. 7. 1. Inward of the minde will and affections only Eph. 2. 3. Tit. 3. 3. Heb. 3. 9. Psal. 10. 3. or outward committed by the members of the body also Rom. 6. 19. Eph. 2. 3. Gal. 5. 16. Isa. 59. 3. Psa. 36. 3 4. and 53. 1 2. From the canses that produce it ignorance or knowledge Iam. 4. ult Sins 1. of ignorance when a man doth evil not knowing or marking it to be evil by reason of his ignorance of the Law or of the fact done Lev. 5. 17. Luke 23. 34. 1 Tim. 1. 19. Psal. 29. 12. 2. Of knowledge when a mans sins knowing that which he doth to be evill Rom. 7. 14 15. From the acts of sin of omission when a good prescribed is left undone in respect of substance manner or measure Of commission when a thing forbidden is committed Eze. 18. 24. and both these are either against the Law Rom. 3. 27. or Gospel Heb. 2. 2 3. 2 Thes. 1. 7 8. From the manner of committing them out of infirmity or obstinacy secret or open sins 1 Tim. 5. 24. A sin of negligence or infirmity when a man is overtaken or prevented with some sin before such time as he doth seriously consider of the fact Gal 6. 1. Heb. 12. 1 2. Of obstinacy or purpose when a man upon deliberate counsell and purpose of heart doth do that which he knows is offensive in the sight of God This division is in expresse words laid down Numb 15. 12. Psa. 19. 13 14. 2 Pet. 3. A presumptuous sinne is 1. against light 2. It is done with deliberation usually 3. They bear themselves upon the mercy and free grace of God Some say there are two things in sin the blot or blemish whereby the soul is stained 2. The guilt of it whereby we become actually obnoxious to the curses of the Law Others say there are four things in sin 1. culpa the fault 2 macula the stain 3. reatus the guilt 4. dominium the reign of sin The fault is so essentially inseparable to a sin that it can never be taken away but covered the other three are taken away by Christ Rom. 8. 2. Titus 1 15. Heb. 12. 15. Answerable to these three powers of sinne are Christs three Offices 1. His Kingdome takes away the reign of sinne his priesthood the guilt of sin and his prophetical office the stain of it Psa. 1 19. 9. Secondly the stain of sin The defilemenâ— blot and blacknesse of sin is the absence and privation of that morall rectitude the want of that whitenesse and righteousnesse which the holy Law of the Lord requireth to be in the actions inclinations and powers of the soul of a reasonable creature The soul is deprived of that native beauty it had in the sight of God Sin is compared to a menstruous cloth a plague-sore vomit mire called an excrement Iam. 1. 2. it defiles the soul and the very land Hos. 4. 4. the Sanctuary of God Ezek. 44. 7. the Sabbaths of God Exo. 20. 16. the Name of God Exo. 20. 39. God himself in the eyes of the people Ezek. 13. 19. facinus quos inquinat aequat It is compared to the leaven which hath three properties say the Fathers serâ—it inflaâ— inficit To a leprosie which was 1 Loathsome 2 Secret lurking in the bloud Lev. 13. 2. 3 Spreads 4 Infects see 13 and 14 Chapters of Lev. 3. The guilt Some what which issueth from the blot and blacknesse of sinne according to which the person is liable and obnoxious to eterâ—all punishment There is a twofold guilt sinfull and paenall reatus culpae poenae the guilt of sin as sin this is all one with sin being the very essence soul and formall being of sin and is removed in sanctification 2. Reatus poenae reatus formalis seu actualis the actuall guilt or obligation of the person who â—ath sinned to punishment this is fully removed in justification There is a double guilt of sin 1. â—â—reditary this comes on all by Adam 2. Personall by the actings of sin This is likewise twofold 1. Intrinsecal the merit of sin this is inseparable from it it deserves eternal wrath 2. Extrinsecall a guilt which God hath added to it a power which it hath to binde over the sinner to the just vengeance of God untill he hath made him an amends There is a four-fold guilt of sinne 1. Reatus culpae which is an inseparable consequence of the offence there is as necessary a connexion between the sin and guilt as between the precept and the curse in the Law 2. Reatus poenae an obligation and ordination to punishment this may be separated from the sinne the damned in hell blaspheme God but are not punished for it 2 Cor. 5. 10 3. Reatus personae a guilt that comes upon the person this is
taken off by Christ the Surety Rom. 8. 1. 4. Reatus conscientiae Jer. 17. 1. The whole man is the subject of the pollution of sinne conscience of the guilt Heb. 9. 14. and 10. 17. The properties of this guilt 1. It is in its own nature incurable by all the power of the creature he that breaks the precept of the Law can never break through the curse of it Rom. 5. 12. Iude 6. 2. It is universall morbus Epidemicus Rom. 3. 19. John 13. 10. 3. Hereditary conveighed from parents to children Rom. 5. 17 18. by one man and one offence 4. Lothsome and stinking Psa. 38. 5. 5. Very troublesome a small sin in the conscience is like a mote in the eye 6. Of an infectious and spreding nature Rom. 1. ult 3 ep Iohn 10. Christ was that true scape-goat Lev. 16 22. who expiated the sins of all the elect laid upon him and carried them far from the sight of God that they never appear That is explained by the Prophet Isa. 53. Isa. 11. and is confirmed by the Apostle 2 Cor. 5. 21. if Christ had not taken our guilt upon himself saith Sanford de descensu Christi ad inferos lib. 3. We had been guilty to this day There are 3 things saith he in sin the name the fault the guilt which may be imputed the fault that is the fact it self cannot be imputed but to us sinners so either the guilt saith he is imputed to Christ or only the empty name of our sin Fourthly The dominion of sinne There is 1. a virtuall dominion in sin so originall sin reigns 2. Actuall every mans darling and bosome sin 1. The darling sin keeps Christ out of the soul. 2. All other lusts are serviceable to it These things make a reigning sin 1. Soveraignty in the sinne 2. Absolute and uncontrolled subjection in the sinner Soveraignty is a Throne of sin set up in the heart three things concur to this 1. A conquest yet that alone makes it not a raigning but a prevailing sin 2. Possession a standing power in the heart 3. The exercising of that power Secondly On the sinners side there must be a willingnesse Rom. 5. his servants ye are whom ye obey often in that Chapter of the Romans Iude 11. there is a going on notwithstanding warning in the way an obstinacy in sin 2. They ran greedily or powred out themselves there is a free giving of the will to it Sins of ignorance and omission may be raigning sins Hos. 4. 1. 2 Thes. 1. 8. not so much the greatnesse of the sin as the manner of committing it makes it a raigning sin Secret sins may be raigning sins In the Eastern Countries the King was seldome seen abroad Hos. 7. 17. an Oven the more it is stopt the hotter it is ignorance of the act makes it not a raigning sin but of the right doth if one be bound to know it Sins of thought may be raigning sins therein the heart is the Throne Isa. 59. 5. Pray that the thoughts of thy heart may be forgiven thee Little sins such as the world cals little may be committed with a high hand Every man hath some peccatum in delicijs as the Fathers call it some bosome or darling sin as Modern Divines term it Matth. 5. 29. 2 Tim. 2. 25. A man is proner to some sins then others in regard of his temper of body manner of life education age place of living state calling and the like one mans bodily temper inclineth him to anger anothers to lust a third to carnall sorrow a fourth to fear a fifth to carking and worldly cares As envy in Saul covetonsnesse in Iudas ambition in Absalom uncleannesse in Herod This is called in Scripture a mans right eye his own inquity the stumbling block of his iniquity How to know a mans darling sin 1. Nothing is so pleasing to the soul nor so much ingrosâ—eth his thoughts as it maâ—k what thy soul is most prone to take pleasure in Iob 20. 12. and what thou most thinkest of Mat. 6. 21. Iob 17. 11. Hos. 14 11. 2. What the Spirit of God in thy most secret soul-searchings discovers to thee or thy private friends most tell thee of the guilt of it doth most affright thy conscience when it is awakened 3. What it is thy heart is most careful to hide Iob 10. 13. men have several distinctions and excuses for it 4. It is the same which most interposeth in holy duties Ezek. 31. 33. How to know when ones darling sin is mortified Quod non placet non nocet Rom. 7. 17. what displeaseth us shall never hurt us Sin reigneth not 1. If we have purpose against it 2. If we have grief for it 3. If we seek for strength against it Bains Spirit Armour A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time This is Satans great bait and by this sin thou dost most dishonour God and wound conscience because this sin sets up another God against God CHAP. V. Of the Evill of Sinne. 1. IN regard of God it strikes not only at his soveraignty Psa. 51. 4. but his Being Psa. 10. 4. It is contrary to the whole nature of God Lev. 26. 22. Col. 1. 12. If we look on the Soveraignty of God sin is rebellion if on his justice sin is iniquity If on his goodnesse sin is unkindenesse but it especially wrongeth the Holinesse of God in respect of its defilement Zech. 11. 8. Amos 5. 21. Hab. 1. 13. Psa. 5. 4 5. If we consider Gods Holinesse as a Rule sin is a transgression if as an excellency sinne is a deformity It is a separation or aversion of the soul from him in these respects 1. It is a taking off the soul from the love of God as the greatest good and the fear of God and delight in him â—elying on him committing our selves to him ler. 2. 12 13. Iam. 4. 4. 2. A separation from the Law of God as our rule therefore it is a going besides a being without the Law Iohn 3. 4. Mat. 15. 6. In the Law there is 1. A rectitude I have esteemed thy Commandements in every thing to be right sin is a croookednesse Psal. 125. 5. 2. A wisedom wisedom is justified of her children there is a folly in sin the wicked man is called a fool often in the Proverbs Jer. 8. 9. 3. There is a purity and holinesse in the Law Thy Commandements are very pure therefore thy Servant loveth them Rom. 7. 12. sin is filthinesse it self 4. There is a harmony in the Law sin is a disharmony 5. There is a liberty in the Law Iam. 2. 8. sin is a bondage 2 Tim. 2. 26. 6. The keeping of the Law brings a reward but sin shame and death Rom. 6. 22 23. 3. It takes away the soul from the dominion of God we will not have
God is glorified there is no good in sin 4. Hell is contra bonum creatum against a created good sin contra bonum increatum against an uncreated good the glory of God Eighthly Every sin is after a sort the greatest evill as God is the greatest good After a sort I say non datur summum malum quod sit causa omnis mali say the Schools For it would then follow that there are two first Principles of things good and evil which was the heresie of the Manichees 1. God is per se bonus so sinne is per se malum evil in it self and good in no respect 2. As God is to be loved for himself because he is the chiefest good so sin is to he hated for it self one should hate sinne as sinne and then he will hate every sin à quatenus ad omne valet consequentia 3. God is the great reward of himself and sin the great punishment of it self Hos. 8. 11. Austin speaks of a poenalis vitiositas Ninthly Every one sin doth virtually contain in it all sins an idle word the sinne against the holy Ghost Rom. 5 14. the sin of Adam is called one mans offence See Heb. 12. 15. CHAP. VI. Of the Degrees of Sinne. IT was an errour of the Stoicks which Tully refuted and of the Jovinians which Ierome refuted that all sins were equall Though all sins be mortall yet they are not equall They are distinguished in name and really there are severall punishments one sin may be heavier and greater then another in divers respects In respect of the object 1 Sam. 2. 25. Zech. 2. 8. Psal. 7. 5. Prov. 3. 29. Exod. 22. 28. Act. 23. 5. Idolatry is a greater sin then theft the cause Lev. 4. 2. and 6. 2. the Law quality Prov. 6. 30 31. the matter the soul sinning Mat. 5. 13. and 10. 15. Luke 12. 27. Iohn 19. 11. the sin of a professour or publike person the time 1 Sam. 2. 17. Iohn 9. 41. the place effects end and manner of sinning as when one knows it to be a sin and commits it when sins are lived in one committed in the neck of another or the same sin is often committed There are Fautores actores and authores Sins against the first table caeteris paribus are greater then sins against the second A sin against God in that respect is greater then a sin against man 1. From the object who is so infinitely excellent 2. The graces which have reference to God are farre more then the duties to our neighbour 3. There is a lesse motive to offend God then our neighbour 4. It doth therefore become a sin because God is disobeyed whose Law is to love our brother 5. By proportion if a sin against our neighbour be lesse which is against his goods then his life because it is a greater good then much more concerning God Life is a greater good then riches God is to be more esteemed then life or goods are 6. That which is against a higher end is a more hainous sin there are sensuall and spirituall lusts Eph. 2. 3. 2 Cor. 7. 1. sins of the soul are greater then the sins of the body in that respect though otherwise there are greater aggravations therefore the heart is called the good or bad treasure because it gives all the sinfulnesse to the action Inward sins are greater then outward sins Mat. 5. 27. Psa. 5. 9. 1. They are the causes of outward sins Mat. 15. 18 19. and 12. 35. Iohn 13. 2. 2. They are the corruption of the chief part of a man the understanding judgement thoughts Mat. 6. 22. hence the Apostle praies for sanctification in the Spirit Eph. 4. 23. 3. They are against the chiefest part of Gods Law in regard of the obligation of it Rom. 7. it is spirituall his Law looks to the spirit and soul of a man 4. From the contrary inward obedience is farre more acceptable that is a great complaint by the Prophets this people draw nigh with their lips but their heart is far from me 5. The sins of the Spirit do most imitate and resemble the devil he cannot be a drunkard an Adulterer because he is a spirituall substance therefore his sinnes are pride malice and envy Rom. 2. 29. the devils are called spirituall wickednesses Eph. 6. all sin is from Satan per modum servitutis spirituall sins per modum imaginis 6. Where there is the greatest delight and union there is the greter sinfulnesse they rejoyced to do evill Amos 3. Sins of the heart are worse then of the life 1. They are more abundantly in the heart then in the life Out of the abundance of the heart the mouth speaks 2. They are continually in the heart Rom. 2. Sin that dwels in me Evil thoughts are 1. A transgression of the Law as well as outward acts the Law saith thou shalt not lust Deut. 15. 9. some sins are perfected in the thought as envy and malice though they come not into act the Devils wrath malice envy make him an unclean spirit 2. We are called to repent of thoughts and ask pardon of them Act. 8. 22. See Iâ—â— 55. 7. the heart is the seat of the thoughts God cals for the heart 3. Consider the multitude of our vain thoughts 7. They are as incompatible with grace and sanctification as outward grosse sinnes are for that is a holy nature and regeneration is chiefly in the understanding and will 8. They do more strongly oppose the Spirit of God which works upon the soul first and the intellectuall parts 9. The cure of these is harder partly because they are more rooted and partly because they are more unperceivable and also because there are not those bridles to curb them which might be in outward sins there disgrace hinders and the Laws of men There are peccata carnalia majoris infamiae spiritualia majoris culpa Gerson Yet outward sins in some respects are above these 1. Because they are more scandalous and offensive 2. Outward acts strengthen inward corruptions more 3. They sometimes argue a more senselesse and cauterized conscience 4. There are greater means and motives against these a mans natural conscience tels him that these outward acts are sins Sins of omission are great sins there are great threatnings against them Ier. 20. 25. they fit the heart for doing evill Psal. 14. 4. the not doing of good is the doing of evill They are the great sins of our lives and go beyond sinnes of commission in these particulars 1. The greatnesse of the evil of sin is to be measured by the greatnesse of the Law that is the greatest Law in which the minde of the Law-giver is most In every commandement there is a precept and prohibition the precept commands duty the prohibition forbids sin omissions are against the precept the main thing the curse is but the accidentall part He breaks the first Commandement hath not Jehovah for his God
Conversion and Free-will I. Of Conversion COnversion is a coming back again to God from whom one departed by sin Hos. 14. 1. Turning is a word borrowed from Travellers who being out of the way get into it again by turning that is by leaving the way in which they did walk and taking another different way from it contrary to it if one have gone the quite contrary way There is first Habitual Conversion the first infusion of life and habits of grace conversion from a state of sin Act. 3. 19. Secondly Actual the souls beginning to act from that life and those habits a conversion from some particular grosse acts of sinne Luke 22. 32. It is so called because of the great breach grosse sins make on ones Justification 1. Puts a damp on all his graces Psal. 51. 10. 2. There is a suspension of all the comforts of grace vers 12. so that one may be said Quodammodo excidere in respect of the use and comfort Isa. 63. 10 17. Mans aversion from God by sinne and conversion to God by grace is the summe of all Divinity A sinner departs from God two wayes 1. As the chief good 2. As the utmost end therefore conversion is a change of these two when one makes God his chiefest good and his glory his utmost end A man in turning to God First Makes God the chief good 1. If he make him the chief object of his contemplation Psal. 139. 17. Where our treasure is there will our hearts be also 2. If he choose him as his portion Iosh. 24. 22. Psal. 119 57. 3. If he desire all things else in subordination to him Prov. 30. 8. sine summo bono nil bonum 4. Judgeth of all times or persons according as they have this good or are serviceable for it 5. Fears sin above all things which will separate between God and him Secondly He makes Gods glory his chiefest end this is Gods end Prov. 16. He makes God the utmost end of his being Rom. 14. 8. and acting 1 Cor. 10. 31. Rom. 11. 30. From him as the first cause To him as the last end God is our chiefest good therefore must be our utmost end See Psal. 73. 25 26. It is the first Question in the Assemblies Catechism What ought to be the chiefest and highest end of every man in this life The Properties and Qualities which ought to be found in true Conversion It must be 1. Present and seasonable While it is called to day call upon the Lord while he is near and seek him while he may be found The present time is the only time of converting not the future now at this instant time God offers mercy exhorts cals To day if you will hear his voice harden not your hearts the future time is uncertain we cannot assure our selves of another hour We have many examples daily of the falshood of late repentance The longer we defer it the more difficult it will be as a sore without a plaister the more hardly it is healed 2. Universal or General we must turn from all sinne without exception or reservation of any and chiefly from our own sins Grace is called Light Leaven The Law of God forbiddeth all sinne God hateth all sin Christ died for all sin the conscience condemneth all sin and in our Covenant with God we renounced all sinne Cast away all your transgressions hate every false way 3. It must be hearty sincere unfeigned God complains of some that turned unto him feignedly 4. Constant persevering to the end a continuing still more and more to convert a daily renewing these acts and reforming our faults we must cleave to the Lord with full purpose of heart The order and manner of this work how and in what measure it is wrought in the Saints First The Doctrine of the Gospel is propounded and made known in both the parts of it viz. that which concerns mans misery in himself and the perfect and only remedy in Christ to all penitent sinners Secondly The soul is enlightened and enabled to assent unto this Doctrine Thirdly It is yet further stirred up to consider of this Doctrine so beleeved and to give heed to it as Lydias minde was wrought upon when Paul preacht Fourthly It begins to apply that Doctrine to it self so farre as to be affected with the sense of its misery but so as there is wrought also a hope of getting out of this misery and a perswasion that he shall be accepted and hereupon follows conversion For he that sees himself in an ill state and sees also a certain way out of it being perswaded that he may by such and such means escape and avoid will undoubtedly apply himself to seek his own good and the Spirit of God by working this perswasion converts the soul We may plainly see this order in Davids renewing of his conversion after his sinne and in the hearers of Peters Sermon Act. 2. where first they heard and marked Peter then were pricked in heart then asked What they must do to be saved and being instructed by Peter to convert did so and were saved Marks or Signs of Conversion 1. Such a one hath had experience of the discovery of sinne as the greatest evil and of misery to himself by sin Sin revived and I died 2. The Lord hath wrought in him a glorious discovery of Christ and an instinct after union with him which is faith Phil 3. 10. 3. He is brought under the guidance and power of the Spirit Ioh. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospellized brought under the power of it hath a spiritual bent in his soul a new principle new ends 2 Cor. 5. 17. He sees things with another eye He hath a new law planted within him which will make all duties easie and sweet to him Ier. 31. 33. 4. He is made like to God every Saint is a living Image of God He will love persons the more he seeth of God in them and Ordinances the more pure they are 5. Where there is life there will be growth 1 Pet. 2. 3. they will grow up as willows as calves of the stall Mal. 4. True Conversion differs from false 1. In the efficient cause for first the true spring comes from the Spirit of God by means of faith in the Gospel stirring up a desire of Gods favour and freedome from sinne for attaining that favour the false from a natural desire of ones welfare that he may escape the punishment of sin 2. In the formal or manner of doing true Conversion is a willing and deliberate act out of choice false a forcible act done out of compulsion 3. Final the true seeks to please God the false to ease it self Motives to and Means of Conversion By Motives I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work By Means some things tending to enable men the better to do it when they have
unto this was first devised by the Septuagint so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this prayer made by the Evangelists in imitation thereof neither of both being any where to be found but in Scripture only The prayer of Agur Prov. 30. 8 9. Lechem Chukki the bread of my competent allowance is the same with this here which Tremellius well observing in his most elegant Hebrew Catechism renders this Petition in those very words of Agur as though our Saviour had reference to them M. Medes Diat par 4. on Prov. 30. 8 9. Some say that both this place and that Pro. 30. 8 9. are taken from that place Exo. 16. 16 17 18. We pray in General That the outward blessings and comforts which we doe possesse may be given us of Gods free love and favour that they may be gifts of the Covenant Hosea 7. 18. and that we may taste his love in them Particularly 1. We beg contentation 2. Love of Justice and Righteousnesse 3. Sanctification of whatsoever we enjoy Consider ones self as one man so we pray for First Life and the continuance of it life makes us possesse the other comforts and length of dayes is a gift of wisdom Prov. 3. 16. Secondly For food the prop of life without which it cannot stand The utter want of food subjects us to temptations that the minde cannot think of any thing else Matth. 4. 1. Thirdly Raiment clothes to cover our nakednesse they are necessary 1. To keep us from cold 2. To hide our uncomely parts to make us comely Fourthly Fitting sleep which is necessary because 1. It much refresheth the minde 2. Cheereth the body 3. Preserveth health 4. Is the most natural recreation Fifthly Health strength of body and vigour of minde Sixthly Gods blessing on our food apparel sleep physick labours As we are members of a Family we pray for these blessings 1. Peace and quietnesse in the family 2. Good and comely order 3. Blessing on the Governours good servants that are faithful diligent trusty laborious wise 4. Governours are to beg faithful servants Inferiours that they may be lawfully protected rewarded and respected according to their pains As members of a Commonwealth we pray for 1. Protection by the Magistrate from all wrongs 1. That we may possesse our own with quietnesse 2. That we may quietly reap what we have sowed Petition 5th And forgive us our trespasses as we forgive them that trespasse against us In the former Petition we are taught to ask temporal blessings for the maintenance of this present life Now in this Petition and in the last our Saviour teacheth us to ask spiritual blessings for the obtaining of a better life Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred viz. our Justification and Sanctification For in these two the Covenant of grace and the benefits which in this life we receive by Christ do consist Heb. 10. 16 17. See Luke 1. 13. To forgive is so to passe by an offence as neither to exact nor to expect any thing either in way of recompence or punishment for it Both recompence and punishment are counted a kinde of satisfaction which is directly contrary to remission God doth freely and fully discharge us from all our sins Forgivenesse being an act of God it must needs be both free and full For whatsoever God doth he doth freely for himself without any former desert without expectation of any future recompence In this prayer we do not only get further assurance of the pardon of our sins as some conceive but a real forgivenesse of our daily sins that saying Our sins past present and to come are all forgiven at once is true 1. In respect of Gods purpose 2. In respect of the price of our redemption 3. In Christ our Head yet sins to come cannot actually be forgiven to the person before they be committed Pardon supposeth alwaies an offence past Rom. 3. 25. Ier. 33. 8. remembrance is of that which is past 2. Confession and repentance is constantly joyned with pardon of sinne in Scripture Acts 3. 19. 1 Iohn 1. 9. therefore remission of sinne is of sins past one cannot repent of that which is to come 3. To the pardon of sinne the Lord requires faith in a Mediator In the Law they confessed their sins on the Sacrifice put the sins on the scape Goat 4. Remission of sin is a judicial act Justification respects God as a Judge he cannot pardon sin before it is committed 5. This Doctrine that all sins to come are pardoned layes the foundation of two corrupt principles 1. That justified persons need not confesse sins 2. That they may take as much comfort in the grace of God in all their sinful courses as if they walked never so holily In respect of sins past and formerly pardoned we pray for greater assurance of that pardon or rather for the continuance of assurance we have received because this daily Petition is a means appointed by God to work that assurance but for the sins that daily are committed it is the direct pardon of them which we desire of God in this Petition And if these words Forgive us do signifie Make us to know that thou hast long since forgiven us as the Antinomians say then why shall not the next words As we forgive receive the same interpretation and why should it not also hold in the 4th and 6th Petition This Doctrine overthroweth the heresie of the Novatians who do deny the forgivenesse of sins after Baptism The original word which we translate Trespasses properly signifies Debts St Luke setting down this form of prayer thus expresseth this Petition Forgive us our sins for we also forgive every one that is indebted to us that is which hath offended us Sins are called Debts because for them we owe punishment For as in the Law there are two things 1. Praeceptum commanding or forbidding and 2. Sanctio threatning punishment against the transgression of the precept so in every sinne there are two things answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fault transgressing the Law and the reatus binding over the transgressour to the punishment In respect of which punishment every offendour of the Law is a Debtour untill either the Debt be remitted him or else he hath born the punishment which is without end When we pray therefore that the Lord would forgive us our debts we do not only desire that the Lord would forget the fault but also that he would remit the punishment unto which the guilt of our fault doth binde us over The Papists hold that the Lord many times forgiveth the fault and retaineth the punishment But sin is called a debt in respect of the punishment which we owe for it and therefore this debt is not remitted if the punishment be retained Again the mercy of the Lord pardoneth no sin for which his justice is not satisfied Sinne is like a debt First
time of his Creation the Law that was proclaimed by Gods own mouth upon Mount Sinai which we call the ten Commandments whether it be in force in the Christian Church First Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force in these distinctions 1. You must distinguish betwixt the Law given to Adam in Paradise as a Covenant of life and death and as it is given in the hand of a Mediatour the Lord Jesus Christ. 2. You must distinguish betwixt the things that are contained in the Law and the binding power of the Law 3. You must distinguish betwixt the principal Law-giver and the ministerial Law-giver 4. You must distinguish betwixt the Law given by God even by the hand of Moses in the true intent and meaning of it and between the interpretation that the Jewish Doctors could make of it 5. You must distinguish betwixt the Law it self and the sanction of it The only Question is about the binding power of the Law that is Whether the things contained in the ten Commandments are by the Lord the great Law-giver commanded now to Christians The Antinomians hold the contrary quid nobis cum Mose the only rule say they they are under is the free Spirit of God enclining them by a holy renewed nature to do that which is good in his sight they are acted by a Law of love and they do the things of the Law but not because commanded in the Law they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side the Orthodox Divines say That it is true our light is only from Christ and the Spirit of God dwelling in us is the fountain of all the good we doe but yet say they the Lord hath commanded his holy Law to be our Rule which we must look to which if we transgresse we sinne and are to account every transgression of it a sinne and so are to be humbled for it and to walk as those which have offended a gracious God Reasons to prove the moral Law still in force to believers First Some places of Scripture prove it as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not saith Christ that I am come to destroy the Law I am not come to destroy but to fulfill it So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8 10 11. Ephes. 6. 2. Revel 22. 14. which Scriptures make it clear that believers are under the moral Law Secondly If believers be not under the Law then they do not sin if they do contrary to the Law or neglect the things commanded in the Law For where there is no Law there is no transgression Thirdly Because the Lord when he doth promise in the Old Testament the new Covenant he doth in that Covenant promise to write his Law in their hearts there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts It is a presumptuous speech to say Be in Christ and sinne if thou canst for Davids murder after he was in Christ was a sinne 2 Sam. 12. 13. In many things we offend all Jam. 3. 2. 1 Joh. 1. 8. Some object and say that this is an argument we are freed from it Because their heart is so willing to conform to Gods will that they shall need no other rule to walk by but their own Spirit Answ. If there be that conformity in them yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father Fourthly The moral Law is in effect nothing but the Law of nature we owe it to God as our Creator Beleevers are freed from the Law 1. As a Covenant of life Do this and live they have no need to look for life that way they have it at a better hand and a cheaper rate for eternal life to them is the gift of God and the purchase of Jesus Christ. 2. From the rigour of the Law 3. The irritation and coaction of it 4. From the condemning power and the curses of it The Law is 1. A glasse to reveal and make known unto us the holinesse of God and the will of God and secondly to make our selves known to our selves by the Law comes the knowledge of sin Rom. 3. 20. 2. It is a Foil to set off Christ it drives them out of their own righteousnesse and makes them highly prize Christ and the benefits by him Rom. 7. 24 25. 3. It is a perfect Rule of all our obedience 4. The meditation of the terrours of the Law and the threatnings and curses which the Lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption Luk. 12. 5. 1 Cor. 9. 29. The Antinomians cry Away with the Law and what hath the Law to do with a Christian and they say that such a one who preacheth things out of the moral Law is a legal Preacher they say the love of God shed abroad in our hearts and the free Spirit is our rule None ought to be legal Preachers that is to preach salvation by keeping of the Law only the Papists are such See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience and as a means to discover sin and convince men of their misery out of Christ Gal. 3. 23. The Law habet rationem speculi fraeni regulae The moral Law is a glasse to reveal sinne and the danger of it a glasse to discover it and a Judge to condemn it 1. A Glasse to reveal sin 2. A Bridle to restrain it 3. A Rule both within and without First A Glasse to reveal sin It discovers 1. Original sin I had not known lust but by the Law 1. It sets before us the Primitive righteousnesse wherein we were created 2. That there is something in us perfectly contrary to all this Colos. 1. 21. Acts 13. 10. 3. It discovers to us the dominion that this sinne hath over us Rom. 6. 12 14. 7. begin 4. Shews a man the filthinesse of this sinne 2 Corinth 7. 1. Iames 1. 21. Titus 1. 15. 5. Shews that this sin hath seminally all sins in it Iam. 1. 14. 1 Iohn 2. 15. 6. It discovers the deceitfulnesse of this sinne Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11. 7. Shews a man the demerit and miserable effect of this sin Rom. 8. 12. 2. Actual sin it shews 1. Every sin dishonours God his glory is denied debased 2. The perfection of the Rule Rom. 7. 12. 3. The harmony of the rule Iam. 2. 10. 4. It s spirituality it discovers the thoughts and intents of the heart 5. The infection of sin to a mans self if it be inward to others if outward it is called rottennesse plague leprosie 6. That one act of sin
excogitatum est commentum nullius momenti ponderis ubi enim in tota Scriptura reperient aliquid esse peccatum quod sit praeter legem nisi fortè opera supererogationis esse peccata venialia censeant quae praeter legis mandata esse dicunt Certè furari obolum quod exemplum Bellarminus affert directè pugnat Contra mandatum non furaberis Mentiri vel jocosè vel officiosè est contra mandatum non dices falsum testimonium Johannes Fisherus Roffensis Episc. planè Luthero concessit peccatum esse veniale tantùm ex misericordia Dei. Venialia appellantur quaedam peccata ab eventu quia condonantur non quod per se venia digna sint Agnoscimus Joannem 1 Io. 5. 17. distinguere inter peccatum ad mortem non ad mortem sed in hac oppositione per peccatum ad mortem non intelligit quod mortem non meretur sed in quo aliquis non moritur vel quod taâ—c non est ex quo peccator non possit revocari ad meliorem mentem Si autem intelligi hoc deberet de peccato mortali quod Pontificii à veniali distinguunt sequeretur nullas preces fieri debere in Ecclesia nisi pro iis qui vemaliter peccaut quod ipsi absurdum judicabunt ut contrarium sua praxi confirmant Riveti Cathol Orthod Tract quart quaest 13. This place Bellarmine urgeth De amiss grat statu peccati l. 1. c. 9. Bellarmin ubi supra The Papists have devised smoaky distinctions of peccatum simpliciter and secundum quid they say Venial sinne is not properly sin but imperfectly and analogically no transgression but praetergression of the divine Law and that it is pardoned without repentance even by the outward sprinkling of holy water Omnis transgressio legis est quiddam admissum contra legem sed omne peccatum est transgressio legis divinae 1 Joan. 3. 4. Peccatum est dictum vel factum vel concupitum contra legem Dei Augustinus contra Faustum lib. 22. cap. 27. Sic Bernardus Omne peccatum contra legem Dei praesumitur de praecepto dispens cap. 14. Sic inter ipsos Pontificios Durandus Gerson Vega aliique Vide Bellarm. de Iustif. l. 4. c. 13. 2. Omnia peccata venialia â—ege divina prohibentur ergò sunt contra legem 3. Rectae rationi adversantur recta ratio enim dictat verba otâ—â—sa cogitationes inordinatas esse mala illicita fugiâ—uda ergo contrariantur legi divinae Episc. Dav. de justitia actuali c. 48. Vide plura ibid. Perkins Cas. of Consc. In peccato nihil positivum say the Schoolmen Vide Calvin Institut l. 2. c. 4. God is not the Author of that whereof he is Ultor Fulgentius Actor in malo not Author mali Vix ullus unquam extitit adeò superlativè impius qui asseruit Deum esse authorem peccati seâ— mali moralis ut sumitur pro malitia ipsa nec Ethnicus quidem nedum Christianus Barlow Exercit. 2. * Bellar. de amissâ—grat statu peccati lib. 2. cap. 2 3 4 c. Rhem. Annot. in Mat. 6. 13. Jam. 1. 13. Papistae clamitant à Catholicis sieri Deum authorem peccati maximè Calvino Martyre Beza hos enim docuisse illum authorem esse omnium scelerum flagitiorum Bellarminus praesatione in controversias quidem ita authorem ut cor hominis impâ—llat incitet ad malefaciendum adeò ut incestus Absolomis verè uerit illius opus Chamier â—om 1 lib. 3. cap. 1. de Script Vide Whitak c. 1. q. 5. controv c. 7. Non est eadem ratio futurorum bonorum malorum bona enim sunt ex vir tute positiva quae semper cum suis effect is ab efficaci Dei voluntate fluit sed mala ex defectu sunt oriunda atque adcò quà talia non pendent ab efficaci aliquo decreto Quicquid haâ—ent entis positivi ab efficaci decreto pendetâ— quicquid purae negationis ex ejusdem decret negatione sequi-i tur quicquid verò prâ—â—ationis pravitatis in sese continent peccatoribus ipsis debetur in solidum Rescrip Ames ad responsum Grevinchov c. 13. Vide plura ibid. Malâ—m esâ—e bonum est saith Austinâ— And again Non fit aliquid nisi omnipotens fieri velit vel sinendo ut fiat vel ipse faciendo Peccatum sieri Deo permittente bonum est saith Bellarmine The Arminians have blasphemous expressions Qui non vetat peccaâ—â— cum potest jubet say they Why doth God complain of sin he might have kept it out of the world See Mâ— Manton on Iam. 1 13. from p. 100. to 105. God hardened Pharaohs heart Exod. 4. 21. 10. 1. 1. He infused no hardness nor stirred up the inward propension in him to evil neither did he harden him by bare prescience or by an idle permission it was Gods will that Pharaoh should be hardened and he disposed all his providences to that end He withdrew his grace and left him loose to the swinge of his own heart Psal. 81. 1â— 1 Sam. 16. 14. He delivered him up to the power of Satan 1 King 22 22. Hic nodus sic solvetur si dicamus per mala statuta vel intelligi leges Ethnicorum quibus Deus iratus popuiam suum subjecerat idque videtur innuere oppositio versus vicâ—simi tertii ubi Deus dicit se dedisse populo suo statuta quae quisquis impleverit vivet per ea opponens malas istas leges suae legi vel si dicamus per mala statuta intelligi legem Dei moralem caerâ—monialem quae quidem mala vocari potest accipiendo malum non pro injusto sed pro noxio in perniciâ—m cessuro Huic interpretationi adstipulatur subjecta clausula Additur enim Statuta per quae non posâ—ent vivere Nam per legis impletionem nemo unquam salutem adeptus est Molin Enodat gravis Quaest. 1. cap. 2. de Dei Providentia Mentem iis ademi ita ut meis legibus contemptis ipsi sibi leges facerent duras atque mortiferas ita Chaldaeus hic Grotius Mr Arâ—her indeed saith That God is not only the Author of sin but also of the sinfulnesse the very Formality the Anomy the Ataxy the Pravity of sinne whence his Book was burnt Numb 31. 16. Dan. 3. 4 5. 1 Sam. 22. 18. Act 23. 23. 1 Sam. 11. 15. 1 King 21. 10. 1 Sam. 22. 18. Hab. 2. 15. Athaliah counselled her son to do evil Communicating in our Congregations with ignorant and prophane people makes us not partakers of their sins Communion is a common union their sins are not the common thing we are united then in Vide Bellarm. de statu peccati l 6. c. 9 10 11 12 13 14. Poena est aliquid damnosum quod infligitur ob peccatum Cameron dâ— Eccles. â—ain is so allied to sinne that in the Hebrew Tongue one word signifies both that in
him without division or derivation to other things We must love God in his creatures Christ in his members love other things in subordination to him Luk. 14. 26. Dupliciter contingit ex toto corde Deum diligere Uno quidem modo in actu id est ut totum cor hominis semper actualiter in Deum feratur Et ista est perfectio patriae Alio modo ut habitualiter totum cor hominis in Deum feratur ita scilicet quod nihil contra Dei dilectionem câ—r hominis recipiat Et haec est perfectio viae Aquin. 2a 2ae Quaest. 44. Art 4. Praecipitur nobis ut tota nostra intentio feratur in Deum quod est ex toto corde Et quod intellectus noster subdatur Deo quod est ex tota mente Et quod appetitus noster reguletur secundum Deum quod est ex tota anima Et quod exterior actus noster obediat Deo quod est totis viribus Deum diligere Aquinas ibid. Art 5. The Schoolmen say we first love God with a love of concupiscence after with a love of complacence Comparing our affection to God with our affection to other matters is the best way to shew the temper of our love 2 Tim. 1. 4. Luke 12. 21. 2. This love is not to be measured so much by the lively acts of love as by the solid esteem 3. It is not altogether to be judged by our time and care bodily necessities are more pressing God hath given us six days for our worldly imploiments and reserved but one day for himself Our love is many wayes inordinate 1. We love sin which we should hate 2. We hate good which we should love 3. We love that much we should love little 4. We love that little which we should love much 5. We love a private good more then the publick the body above the soul the creature more then the Creator prefer things of time before those of eternity Amor est conscnantia quaedam appetitus ad id quod apprehenditur ut conveniens odium verò est dissonantia quaedam appetitus ad id quoâ— apprehenditur ut repugnans nocivum ficut autem omne conveniens in quantum hujusmodi habet rationem boni ita omne repugnans in quantum hujusmod habet rationem mali ideo sicut bonum est objectum amoris ita malum est objectum odii Aquinas 1a 2ae Quaest. 29. Artic. 1. Love is the affection and pâ—â—pension of the minde toward some thing as good hatred is an aâ—ienation of the minde from some thing as evil to stand so affected to it as those words Farre be it Farre be it from me set forth when the soul riseth against it Every man by nature is full of wrath against God Ephes. 2. 3. Some interpret that actively Psal. 68. â— There is an enmity in man 1. Against the very being of God Psal. 14. 2. His Attributes would not have him to be so just and jealous Psal. 50. 21. so pure and emniscient Isa. 29. 5. 3. Against the councels of God Isa. 66. 3. Ezek. 14. 3 7. 4. Against the precepts and prohibitions of God Rom. 7. 5 8. 5. The worship of God Deut. 32. 17. Psal. 1â—6 37. 6. The threats and promises of God Job 15. 7. His administrations Rom. 3. 4. * Our hatred must be withdrawn from such things and persons as are not to be hated First Things 1. Goodnesse vertue piety because it is the image of God and is in it self most beneficial Prov. 1. 22 29. 2. The means of goodnesse as Instruction Reproof Correction Prov. 9. 8. 12. 1. John 3. 20. Secondly Persons 1. The Church in general 2. Any good man 2 Tim. 3. 3. Psal. 34. 21. 3. He which admonisheth or correcteth Prov. 9. 4. an enemy Matth. 5. * Hatred differs from anger in three things 1. Anger is with a particular Hatred against universals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde I hate every false way 2. Anger may be cured by time but noâ— hatred 3. Anger is content to render like for like hatred aims at the destruction of things Among the Aegyptians a Fish was the Hieroglyphick of hatred because of all creatures they doe most devour one another We must hate sin as sin for it self else our hatred is not from a principle of love to God as sin is a transgression of his Law Psal. 97. 10. If we hate sin for it self we will 1. Hate all sin à quatenus ad omne valet consequentia as he that loves a Saint for himself loves every Saint 2. We will dislike sin under what shape soever it comes 3. We will dislike it in all sorts of persons those that are near us Psal. 139. 20 21. 4. We will hate sin in the being as well as acting of it the Law requires a holy nature as well as life 5. We will set no bounds to ouâ— hatred Isa. 33. 15. 6. Will dislike all occasions and means that tend to it Every Christian should have his heart possessed with a lâ—â—â—hing detestation hatred of sin that being indeed the first and principal and most immediate object of hatred Hatred of sin will bewray it self 1. In a constant jealousie and watchfulnesse over the soul and over every small rising of corruption 2. By a serious resistance in the temptation Rom. 7. 15. 3. By bitter grief after the transgression Jer. 8. 6. Rom. 7. 23. See M. Pembl Vindic. grat p. 129 130. a In these hungrings thirstings of the soul there is as it were the spawn of faith Semen sidei there is aliquid sidei in them Psal. 10. 17. 145. 19. Isa. 55 1. 44. 3. Luk. 1. 52. Revel 22. 17. Bolton on Mar. 5. 6. It is the reaching of the soul after that which likes us because it is like us It is an assection of pursuing or following after the absent good It is that by which the minde stirs up in it self longing and wishing and quickens it self to seek and attain that good which it loveth and yet is not present with it Phil. 3. 14. Prov. 18. 1. Bonum delect abilâ— non est absolutè objectum concupiscentiae sed sub ratione absentis sicut sensibile sub ratione praeteriti est objectum memoriae Aquâ—n 1a 2ae Quaest. 30. Art 1. Christ brings the heart to heaven first and then the person His own mouth spake it Mat. 6 21. He that had truly rather have the enjoyment of God in Christ then any thing in the world shall have it Baxters Saints everlasting Rest par 1. c. 3. * Some call it Abomination Scio equidem vulgò in Scholis opponi Passionem quae tendit in bonum quae sola nominatur cupiditas vel desiderium ei quae tendit in fugam mali quâ— vocatur Aversio Sed cum nullum detur bonum cujus privatio malum non sit nec ullum malum cujus privatio non sit bonum Et
we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered 4. Christ is called a Mediator of the New Testament or the New Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine necessary to Salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his Doctrine but that which was in them more obscurely aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places of Scripture Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right-hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The Doctrine of the Law and the Prophets did suffice to Salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain all things necessarily to salvation Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached Act. 13. 38 39. Luke 24. 47. The Word of God is not only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles was by them committed to writing the holy Ghost giving them a commandment and guiding their hands therein that they could not erre so that the Word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
their subjection so should these Others understand it of the Ministersdwho are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. Before the Angele there is He notificative by which is signified the high Priest before whom vows were made Levit. 27. 8. Some interpret it generally of all good men for we ought to be as so many Angels The fourth is What is the meaning of those places Acts 7. 53. Gal. 3. 19. â—earned Iunius renders the words Acts 7. 53. You have received the law in the midst of the ranks of Angels viz. who f accompanied God their Sovereign Lord when himself came to deliver the Law The same answer may be made as it is by the same Learned Writer among Angels they attending God when he ordained and delivered it It seems improper that Angels in the plural number g should have been imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would have sufficed There is no necessity to ascribe the delivery of the Law of the Decalogue to Angels Exod. 20. there is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that story Iude v. 9. Michael striving with the devil The Apostle aggravates the sins of those who speak evil of Dignities by an argument from the greater to the lesse the Archangel durst not do so where you have the chief cause Michael which is as much as who is like God and then you have the adjunct he is the Archangel that is a chief among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1 Thes. 4. 6. Now what this dispute was and where the Apostle had it it is hard to say but that there was such a thing done is plain The matter of the strife was Moses dead on mount Nebo Deut. 34. 6. which is added either by Samuel Ioshua or Ezra Some make this to be the body of Christ and therefore called Moses his because he prophesied of it Very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3. 44. where it is said the Lord buried him that is to be understood by the means of the Archangel and no man knew his burial that divine honour might not be given him and the devil might say how fit it was such a man should be solemnly buried The sixt What is meant by the voice of an Angel 1 Thes. 4. 15. where the Apostle describes the great and glorious coming of Christ to judgement from some circumstances which commend his power and Majesty the Lord himself shall come down in his own person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Matth. 25. like that There was a voice Behold the bridegroom comes or like that Ioh. 5. All that are in theeir graves shall hear his voice So it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. The voice and the trump of God are all one that is a great noise expressed by this Metaphor so that it should go to all in their graves The seventh Whether they have any efficacie in our conversion Though they be sent Heb. 1. for the salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God only that can turn the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion It is true in the Scriptures you may reade of their admonishing and comforting so an Angel comforteth Elias and Christ himself as he was man Ioseph was admonished in a dream but then you must know this was a sensible appearance or like it viz. in dreams But now you may reade of the devil tempting in Scripture Iudas and David without such a way the change of our hearts is to be ascribed to God The eighth Whether the Angels need Christ as a Mediator Some say no They never sinned and therefore need not a Mediator to reconcile them to God 1 Tim. 2. 5. Heb. 2. 16. A mediator is where two parties do disagree As for that place say they Ephes. 1. 22. He hath reconciled all things in heaven and earth some do mean by those things in heaven the souls of those departed the Greek word signifieth briefly to recollect the things which were more largely spoken and so a sweet consent of all things together As by sin God was angry with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully revealed himself and his excellencies unto them and his love and favour and the necessity of their being obedient that they cannot but continue to obey and serve him they were not so far inlightened and sanctified at the first creation but that then in respect of themselves there was a possibility of sinning as well as of those that did sin but now they are so confirmed by the clear sight they have of God that they cannot be willing to sin against him The Angels by Christ obtained 1. A glorious Head Men had a head at their creation Adam The Angels stood by vertue of their personall Covenant 2. From his becoming their Head they are confirmed in grace they were created perfect but mutable Iob 4. 18. 3. By Christ their nature was elevated above what it was in it self Electio sive hominum sive Angelorum extra Christum intelligi non potest Aâ—optati sunt in silios Dei propter Christum 4. They have an honourable imployment by this means they serve Christ in his humane nature The Angels which abode in the truth are called good Angels not only in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and â—â—eir confirmation in that good estate The causes why they abode still in the truâ—â— are the firm and unchangeable decree of God 1 Tim. 5. 21. his free grace Phil. 2. 13. wherewith they were holpen and their own free choice of will
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
tempt us by method beginning with questionable actions thence proceeding to sins of infirmity and so to wilfull transgressions and at last to obstinacy and final impenitency 5. To bring us from one extream to another 6. To perswade that his suggestions are the motions of Gods Spirit 7. To make advantage of time by alluring every age to the peculiar vices thereof as children to idlenesse and vanity youth to lust perfect age to violent and audacious attempts old age to covetousnesse and every one to the sins of the time The devil is called the Tempter because of his trade and way He takes advantages tempted Eve when she was alone our Saviour in the wildernesse and being hungry He hath variety of temptations if one will not take another shall if not presumption then dispair and strives to prevail by his importunity He assaults the Saints ardentius the wicked liberius The devil is very powerfull Eph. 6. 12. the devils are called Principalities and powers Alexander of Hales saith they have as great power as the good Angels wicked men may be stronger then the Saints Peccatum non tollit naturam say the Schoolmen Yet the Schoolmen generally say that the lowest order of good Angels is stronger then the highest order of the evil Angels And Aquinas part 1. Qu. 109. Artic. 4. saith Boni Angeli habent praelationem super malos He is said Ephes. 2. 2. to be the god of the world which rules in the children of disobedience He is called the strong one Matth. 12. 29. He hath a strong power over every one by nature Iohn 12. 31. the Lord represented this spiritual bondage by the Egytian and Babylonish bondage But here is our comfort Christ is stronger then he He hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devil is chained up as it were he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the souls of men out of their place and unite them to the body again he cannot turn the will of man as he pleaseth nor do that which is properly a miracle The works of the Devil are called wonders* 2 Thess. 2. 9. In respect of the work it self they are for the most part feigned though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devil can 1. Hurry bodies up and down in the Air Matth. 4. 5. Luke 8. 29 33. 2. Raise tempests Iob 1. 16 19. 3. Bring diseases both of body and minde Luke 13. 16. 9. 31. 4. Overthrow houses and buildings Iob 1. 18. 5. Break chains and bars Mark 5. 4. They are used as instruments by God to punish the wicked and exercise the godly as we may reade in that story where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2 Cor. 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him go and he goeth leave off and he leaveth That is a difficult place 2 Cor. 12. 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed Least I should be exalted above measure there was given to me a thorn in the flesh the messenger of Satan so we reade it it may be rendred with Beza the Angel of Satan to buffet me Some interpret this of a bodily disease others of the concupiscence of the flesh others think he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some Questions concerning the Devils Quest. 1. Whether the Devils have all their punishment already No What are thou come to torment us before our time and they are reserved in chains They have the beginning of eternal wrath although the aggravation and increase of it shall be hereafter as mens souls damned are full of Gods anger yet shall have greater torment at least extensively when soul and body are united at the day of Judgement and while they are in the Air and go up and down tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be received into favour again although Origen held otherwise Quest. 2. How can they be punished with fire Seeing the fire is corporeal how can it work upon immaterial substances Some therefore to answer this do deny that there is material fire in hell only the torments thereof are set forth by what is most terrible and the Worm is metaphorical others say by Gods power it is elevated Mark 9 44 46 48. The same thing is three times repeated The never dying worm is the Spirit of God by the co-active power of the Law holding a mans sins before his eyes and filling him with self-convictions and so with perfect fear and despair for ever The unquenchable fire is the wrath of God immediatly upon the whole soul especially the Conscience The Scripture often sets forth the wrath of God and the effects and impressions of it by fire Deut. 4. 24. 3. 24. Quest. 3. Whether the Devils shall torment the wicked after the day of Judgement This is handled by the Schoolmen I see no reason saith Voetius why the affirmative may not be admitted although it is not to be made an Article of Faith The Scripture saith to be tormented with not by the Devil and his Angels Gerhard in his Common-places de Inferno propounding this Question An Daemones futuri sint damnatorum tortores thus resolves it the Devils before judgement and in this life torment men but after judgement they themselves shall be tormented in the bottomlesse pit therefore they shall be companions in torment not executioners of it The object of this wrath in hell is the soul and the punishment upon it must be its destruction 2 Thess. 1. 9. The Devils cannot fill all the corners of the soul with wrath God only can correct and destroy the Spirit The wrath of God shall be the great and immediate executioner of the ungodly hereafter 1 Cor. 15. 28. He shall dispense himself immediatly in Heaven and hell The Schoolmen dispute Whether the Devils that have been incentores in culpa shall not be tortores in poena The ministry of the evil Angels shall last no longer then that of the good Angels that shall be laid down at the Day of Judgement Vide Calv. in 1 Cor. 15. 24. Quest. 4. What is the meaning of those Stories Possessed with Devils More were possessed with them in the time of the Gospel then ever before or after See Matth. 4. 24. 8. 16 28. 9. 32. 12. 22. 15. 2. Luke 24. 33. Act. 8. 13. The reason is because as our
the humane nature are men as much as other men Isa. â—8 7. Acts 17. 28. 3. Totall privations are equal all men are spiritually dead Though the seed of all evil be in every mans heart by nature yet even among natural men some are better or rather less wicked then others as one weed is less noxious then another This corruption shews it self less because of restraining grace 1. In moral and civil men whose lives are void of gross offences as amongst the Gentiles Cato Aristidâ—s the just among Christians Paul unconverted and the young man who said he had kept all the Commandments of God from his youth up 2. In such who reverence God and his Ministry as Herod was better then Ahab who hated Micaiah 3. In such as are loving and abhorre all malice and quarelling then the malicious who are like the devil Matth. 9. to whom it is a torment not to vex and torture men 4. Such as are of a true and plain heart 5. Such as preferre the publick good before their private Yet such though comparatively good are not good in a saving way 1. Because their heart is not renewed all this while 2. They are not for the powerfull exercise of all duties 3. They have not a zeal to reclaim others 4. They understand not the injoying of God in all his Ordinances Yet 1. Their condemnation will be lesse 2. God bestows more blessings on them 3. They have more peace CHAP. III. Of the Propagation of Original sin and Conclusions from it HOw Original sin is propagated Nihil est peccato originali saith Austin ad praedicandum notius nihil ad intelligendum secretius that is Nothing is more known then that original sin is traduced and nothing more obscure then how it is traduced It is propagated from the soul as well as the body Gen. 5. 3. Iohn 3. 6. Ezek. 18. 20. A spiritual substance cannot take taint from a corporal This conceit led some learned Fathers into that errour that the soul comes from the seed they conceived not the conveyance of original sin but so The scruple a long time stumbled S. Austen too he knew not how else to answer the Pelagians D. Clerk on Eccl. 12. 7. When we say the soul by conjunction with the body is desiled with sin we mean not that the body works upon the soul and so infects it as pitch doth desile with the very touch but that at the same instant at which God gives the spirit puts it in the body Adams disobedience is then imputed to the whole person and so by consequent corruption of nature and inclination unto evil the pain of sin by Gods just appointment follows God is a Creator of the soul in respect of the substance so it is pure but he is also a Judge and so he creates the soul not simply as a soul but as the soul of one of the sons of Adam in which respect he forsakes it touching his Image which was lost in Adam and so it is deprived of original justice whence followeth original sin Corollaries from Original sin We must make it part of our businesse daily to consider of this natural corruption that we may be daily humbled in the sense of it and to beseech God to help us against it to keep it down yea to bestow his grace upon us to mortifie the deeds of our flesh We have three great enemies The world That by profit pleasure enticeth us 2. The devil He makes use of the things of this world to draw us to sin he can but solicit us to sin cannot compell the will 3. Our own slesh and corrupt nature is our worst enemy it is an inward and constant enemy Iames 1. 15. we must therefore every day give a hack at the old man Prov. 4. 23. Ier. 4. 14. use the ordinances to this purpose 1. Prayer Pray in faith out of a sense of our own misery and a confidence that God is able and willing to help us 2. The Word That is the Scepter by which Christ rules the sword of the Spirit Iohn 17. 17. There is a purging vertue in the promises 2 Cor. 7. 1. 3. The Sacraments 1. Baptism It is not only for what is past Rom. 6. 3. we must make constant use of that to crucifie sin 2. The Lords Supper There Christs death for our sins is lively represented and it is a strengthening ordinance 2. Look to the outward seuses Iob made a Covenant with his eyes David saith Turn away mine eyes from beholding vanity 3. Keep the heart with all diligence Prov. 4. 23. Ier. 4. 14. Mat. 15. 19. Those that are regenerate should often think of their estate by nature what they were before conversion 1 Cor. 6. 11. Ephes. 2. 5. Titus 3. 3. Paul much presseth Christians in all his Epistles to look backward what they were by nature and he himself often tels us what a great sinner he was before his conversion Reasons 1. To prevent spiritual pride What hast thou which thou hast not received God hath therefore left the remainders of spiritual death in us to keep down pride it 's one great branch of the Covenant of grace They shall remember their evil waies and loâ—th themselves for their abominations 2. To exalt the doctrine of Gods free-grace The godly know by experience the corruption of nature and therefore reject that conceit of free-will 3. That you may admire the love of Christ 2 Cor. 5. 14. we need preventing as well as subsequent grace 4. That we may not be altogether without hope for our friends that are dead in sin since God hath quickened us who were so Secondly Be thankfull to God if he have bridled it in some good measure in our selves and ours Paul is often on this and pity those that are in the state of nature Thirdly If we have run into any loathsome crimes we should repent of them and turn to God that we perish not in them Fourthly There is no reason for any one to boast of his natural birth though never so high unlesse he partake of the new birth Ephes. 2. 3. we all enter into the world equally naked vile helplesse our continuance in the world is equally uncertain and when we dye we shall carry nothing out of the world 1 Tim. 6. 7. See Eccles. 2. 22. 5. 16. Isa. 10. 3. Fifthly It informs us of the great condescension of Christ that he would assume our nature and purge it and of the difficulty and excellency of the work of Regeneration the plaister of sanctification is as large as the sore of original sin it daily eats up the proud slesh From the Apostles time to Austens for three hundred years and more saith Moulin Enodat Gravis Quaest. de peccato Originali Ecclesiasticall Writers wrote not so accurately of original sin and therefore seem sometimes more prone to Pelagianism which Austen l. 1. in Iulianum c. 2. excuseth because saith he
pardon Nullum peccatum est veniale dum placet sicut nullum mortale si verè displicet August Ambrosius saith All mortal sins are made venial by repentance Object Mat. 5. 22. There are two punishments lesse then hell fire Therefore all sins are not mortal Answ. That which our Saviour speaketh here of three several punishments is spoken by allusion to the proceeding in the Civil Courts in Iudaea and all that can be gathered from thence is but this That as there are differences of sins so there shall be of punishments hereafter 2. Maldonate the Jesuite ingeniously confesseth that by councel and judgement the eternal death of the soul is understood yet with this difference that a lesse degree of torment in hell is understood by the word Judgement then Councel and a lesse by Councel then by hell fire Object Mat. 5. 26. 7. 5. Luke 6. 41. 1 Cor. 3. 12. Some sins there are compared to very light things as hay stubble a mote a farthing Answ. 1. Some sins in comparison of others may be said to be light as a mote is little to a beam a farthing to a pound yet no sinne committed against God may be simply termed light or little Zech. 1. 5. being committed against an infinite God and having cost an infinite price 2. A mote if it be not taken out of the eye hindereth the sight so the least sinne hindereth grace and is sufficient to damn the soul. 3. Christ by the farthing Matth. 5. understands the last paiment of debt not sinne and the Apostle light and vain Doctrine by hay and stubble Purgatory is to cleanse men from their lesser sins but precious Doctrines or good works are there tried by fire Object James 1. 15. Sin When it is perfected brings forth death therefore not every sin not sin in every degree Answ. The Apostle there sets forth the method and order how sin comes to the height the word he useth for sin is of the feminine gender speaking of the conception and production of sin he saith Sin when it is finisht brings forth death actually the least sin merits death or the Apostle shews when death appears to us most not in its conception and production but when it is finisht Object Mat. 12. 36. He saith not we shall be condemned for every idle word but only that we shall be called to answer for it Answ. The same phrase is used concerning all kinde of sins yea those that are greatest and most grievous Object There is a mortal sin 1 Iohn 5. 16. therefore a venial sin Answ. He speaks of a mortal sinne not by nature or by merit but by event the event of which shall certainly be death and the person out of all hope of pardon Vide Bezam Of all words sin hath no diminutive not in any tongue known to us commonly only the Spaniard hath his Peccadillo a petty sin Dr Clark Sinnes considered in reference to the object are all great so Peccata sunt aequalia 2. The least sin that ever was committed had in it the whole nature of sin it is tam peccatum as truly sin as the greatest CHAP. VIII Of the Cause of Sinne. SIn properly is nothing formally subsisting or existing for then God should be the author of it but it is an ataxy or absence of goodnesse and uprightnesse in the thing that subsisteth Psal. 5. 4. 1 Iohn 2. 16. 1 Iohn 1. 5. Hab. 1. 13. Iob 34. 10. The Church of Rome slanders the Protestants and saith that they maintain God to be the cause of sin but we hold that the Devil and mans corrupt will are the cause of it Sin in man at first came from Satan Iohn 3. 8. 8. 44. Iohn 6. 17. Matth. 16. 23. the cause of sinne now man is fallen is from our selves Matth. 15. 19. God hath no hand in the acting and approving of sinne Rom. 3. 5. 9. 14. He is of purer eyes then to behold iniquity with approbation He is the wise permitter powerful disposer and eternal avenger of it God cannot sin or cause others to sin 1. Because his will is most holy and pure and the rule of perfection Isa. 6. He is holy in his Nature Actions he hath so confirmed his Angels in holinesse that they cannot sin 2. To sinne is to turn away from the chiefest and last end therefore he cannot sinne 3. God threatens sinners in his word and punisheth them therefore he allows it not 4. All deservedly hate the Manichees Marcionites and Libertines who would make that sacred and dreadful Majesty the cause of their detestable enormities therefore Bellarmine doth wickedly in imputing to Protestant Divines that which they detest with the greatest loathing That is a great Question in Divinity An Deus author peccati ex reformatorum placitis statuatur Four several kinds of power though not in yet over sinne may be ascribed to God a permissive desertive restrictive and disposing power First A permissive power else it could not be he may permit what he is not bound to hinder Secondly A desertive power it would not be if he withdrew not his grace sinne needs no efficient cause no more then darknesse Causa deficiens in moralibus efficiens Thirdly A restraining power there may be an act of restraining grace on the Devil Fourthly A disposing power whereby he disposeth and ordereth sinne to some excellent and good end his glory When God doth dispose or order the sin of any man 1. He doth not infuse this evil but use it 2. He useth it not as an evil or sin but as an instrument 3. He would not use it to such an end but that he is able to raise more good by it and to counterpoise all the evil in the action 4. God did not infuse malice into Iosephs brethren but made use of it rather to a sale then a murder he sent him before to save much people alive Gen. 45. 8. In the beginning of sin Gods will is exercised First By way of inhibition in giving a Law against it Secondly By way of permission leaying a lawlesse man to a lawlesse way In the progresse of sin God either hinders or over-rules it in the end he either punisheth or pardoneth it And all this without sin or the least blemish of sin For in the beginning of sin he sheweth his Wisdome In the progresse he sheweth his Power In the end he maketh manifest both his Justice and his Mercy Mr Wischart on the Lords Prayer Petit. 3. Those places Acts 2. 23. 2 Sam. 1. 43. besides a permission do expresse an active providence he is said to harden and deceive Gods permission is not otiosa but efficax permissio 1. God permits sin 2. Cooperates to the act as natural 3. Decreed it 4. As a just Judge he denieth grace 5. As the supream Judge he useth all these as instruments of his glory Papists and Arminians allow God no other power about sin but what is
full of doubts fears and horrours and make him grow worse and worse 3. With due care and diligent observing of our selves a godly man may much prevail to keep himself innocent from great transgressions and unspotted of the world Secondly The Saints can and will keep themselves from sin Reasons 1. Because they have received the divine nature by which they shun the pollutions that are in the world through lust by which they are made sensible of the evil of sin and framed to a loathing and hatred of sin every true Christian hath the spirit which will make him lust against the flesh The wisdom of the world is to keep themselves from misery the wisdom of Saints is to keep themselves from that which is the cause of all misery and the worst of all misery from iniquity The godly will not only be carefull to abstain from evil acts but to subdue their lusts to crucifie sin in the thoughts and desires Rom. 7 8 9. 1. The chief dominion of sin is in the heart there is the evil treasure the root 2. This is contrary to the chief part of the law the letter of the law is against the acting of sin the spirit of it is against lusting 3. This is the strongest part of sin and hardliest subdued 2 Cor. 10. 5. The way to keep our selves from sin 1. Often and earnestly call upon God to keep you by his Spirit of wisdom and strength for you are not able to keep your selves 2. Often renew and settle in your own hearts a resolution of not sinning and that upon spiritual grounds and considerations taken out of Gods word 1 Pet. 4. 11. David saith I hid thy word in my heart that I might not sin against thee This hiding the word is a calling to minde and serious pondering the commandments threats promises exhortations examples and reasons of Gods word against sin in the generall and against such and such sins in particular and pressing them upon our selves till they have wrought in us a setled and determinate resolution I will not sin I will not do this and this evil 3. It is requisite to observe and oppose the first rising of sin in the motions and desires thereof in the thoughts of it with a sigh groan ejaculation calling to minde some text of Scripture against it and stirring some detestation of it and calling upon our selves to keep our former resolutions against it The conception of sin is by the stirring and moving of ill desires within 4. Shun the occasions of evil Gen. 39. 10. Prov. 11. 14. all those things which our selves have found in our experience to provoke and stir our corruptions and to give them advantage against us Solomon saith Look not on the wine when it is red Prov. 23. 31. Secondly Our care of avoiding sin must shew it self specially against our own sins Ezek. 18. Cast away all your transgressions by which you have transgressed Psal. 18. 23. Reasons 1. Where the danger is greater the care of preventing must be most used Every man is soonest and most easily overtaken with these sins 2. What will be a greatest proof of his truth and sincerity and so the surest foundation of his comfort that should he be most carefull to practise this will make it appear that he strives against sin because it is sin when he striveth against those evils that are most pleasing to him 3. What will most further him in the works of sanctification and amendment of life that ought he most diligently to indeavour now in prevailing against ones corruptions he shall most further the work of grace and holiness in himself kill that sin and the rest will be more easily killed 4. There we should bestow most pains in which if we do not use care we lose our labour in other things Means were prescribed before to be used against sin in generall you must apply these in particular against your particular sins Pray often against these meditate and resolve most against these observe and resist most the first rising of these shun the occasions of these first A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time CHAP. XIV Of the cause of forbearing Sin of abhorring it and of small Sins THe main cause of our forbearing any sin should be the sinfulnesse of it that is because it is repugnant to Gods will and offensive to him Isa. 59. 2. So Ioseph How shall I do this great evil and sin against God Loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed and he might have done with so much safety and assurance even this It was a sin against God Ier. 44. 4. Nehem. 13. 27. Psal. 51. 3. Psal. 97. 10. Reasons 1. This is the very proper cause of all the other evil effects of sin and herein doth the very evilnesse and vilenesse of it consist The foul nature of sin stands in this that it is offensive to God and opposite to the will of that excellent Majesty to whom all creatures ought to be subject 2. Our forbearance of sin is no otherwise a fruit and effect of love to the divine Majesty then if we forbear it on this ground and further then it ariseth from this ground it is nought worth to our comfort nor shall bring us any everlasting reward Ezra 9. 14. Eadem velle nolle ea demum firma est amicitia 3. Unlesse this thought make us flye from sin we shall never forbear it constantly nor universally because no other motive will still and every where hold We must not only avoid sin but abhorre it Psal. 97. 10. Isa. 30. 22. Rom. 12. 9. David saith I hate vain thoughts Paul mentioning divers evils saith God forbid The wicked and much more wickednesse is an abomination to the just 1 Sam. 26. 11. Rom. 6. 2. Sin is often exprest by abomination 't is so to God it should be so to men Reasons 1. Because our affections must be conformable to God's Prov. 6. 16. He hateth nothing simply but sin and sinners for sins sake 2. Sin in it self is most hatefull because most hurtfull to man and injurious to God The ground of hatred of any thing is the contrariety of it to our welfare as we hate wilde fierce and raging beasts for their mischievousnesse a toad and serpents for their poisonousnesse which is a strong enemy to life and health so we hate thieves and murderers Sin is the most mischievous and harmfull thing in the world Our hatred against sin must have these properties 1. It must be universall we must hate all sins Psal. 119. 104. Iames 1. 21. 1 Pet. 2. 1. our own as well as others sins gainfull and profitable sins as well as others Hatred is of the whole kinde See Iob 34. 32. 2.
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
room For the punishment of it see Iob 15 34. Fire shall devour the tabernacles of bribery meaning that God will not fail by some or other means to bring destruction upon those families that shall thus augment their estates For others 1. It doth make all that are rich bold to sin because they hope to bear it out 2. It makes rich men also bold to do wrong 3. It grieveth the heart and spirit of the innocent that is in low estate and makes him call to God to be his avenger 4. It overthroweth the throne Prov. 29. 5. It brings publick desolation It is lawfull to pacifie an angry foe with a gift so did Iacob but to hire and corrupt a Judge with a gift is unlawfull He cannot lawfully take therefore neither thou lawfully give seeing these two are mutual causes and effects and therefore can hardly be separated in their guiltinesse Cambises caused a bribing Judge to be flaid quick and laid his skin in his chair of judgement that all Judges which should give judgement afterward should sit in the same skin CHAP. XVI Of Carnal Confidence Covetousnesse Cruelty Cursing CARNAL CONFIDENCE COnfidence in generall is that affection of the soul whereby it rests it self in the expectation of any good from any thing Therefore carnal confidence is a vice whereby the heart of man rests it self in the looking for any good of any kinde from any thing but God alone He is carnally confident which promiseth himself any thing desirable as health deliverance out of trouble long life because he hath such or such outward means which he thinks are able to bring forth such safety unto him The Scripture cals it Making flesh our arm A man is said to make that his arm which he thinks himself strong and safe if he have and so he is said to make riches a strong tower in the same sense Men are prone to this sin of false confidence David trusted in his strong hill Asa in the Physicians The Israelites in Egypt for chariots and horses 1 Sam. 17. 45 46 47. Luke 12. 19. The grounds of it are 1. Ignorance of God whose strength and greatnesse together with his grace and goodnesse the minde apprehends not Psal. 9. 10. 2. Ignorance of these earthly things their weaknesse mutability and disability to help and comfort Isa. 28. 15. the Prophet brings in the leud men of his time flattering themselves and soothing up their own hearts with fair words and promising all safety to their own souls in derision and despight of all his threats If a plague come through the land it should not touch them by vanity and falshood they meant wealthy friends and outward support which the Prophet here cals by this name ironically This is a great evil 1. It is a denying of God Iob 3. 28. Trust is only due to him such a one sets up another God Ion. 2. 8. A covetous man is therefore called an idolater Ephes. 5. 5. and covetousnesse idolatry Col. 3. 5. 2. It is the ground of all our miscarriage in practice 1 Iohn 5. 3 4 5. The world is a great hinderance to our keeping the Commandments 3. It is the ground of all disquiet if you would live a happy life seek a fit object for your trust Psal. 30. 6 7. Psal. 112. 7. Expect all good things from God alone Abraham looked for a childe from God when nature failed him This confidence in God is shewed 1. By preferring his favour above all things 2. By making his name our refuge in all troubles 3. By using all good means and only good to get any good thing and that without carking and vexation 4. By comforting our selves in him when all means fail us 1 Sam. 30. 6. Signes of false confidence 1. The inordinate desire of any earthly thing What a man desires more then he should that he looks for some good by 2. Immoderate joy when he hath gotten it He that findes great joy in any thing doth therefore joy in it because he thinks he shall be better for it 3. Impatience in the absence of it Iob 13. 24 25. 4. To grow bold to do evil and carelesse of doing good in respect thereof The cure of carnal confidence 1. Consider how pernicious this vice is it withdraws the heart from the Lord Ier. 17. 5. and brings his curse on the soul and body 2. It makes one unable to use well that which he hath 3. Consider the weaknesse and uncertainty of all outward things 4. Meditate on those places Psal. 62. 10. 146. 3. 1 Tim. 6. 17. Covetousnesse Is an insatiable desire of having or an inordinate love of money Avarus quasi avidus aeris Isidor It lies in the heart but is reckoned by the Apostle among outward grosse sins because it is consummate by outward fordidnesse It is taken two wayes 1. For detaining or taking other mens goods in an unlawfull way and so it is opposed to justice Or 2. For an inordinate desire to get and hold though God call for it and it opposeth liberality The desire is inordinate 1. For the measure of it when it is vehement and strong seeing wealth is a thing of a base and contemptible nature not worthy any earnestnesse of desire 2. For the quantity of the object the summe of wealth desired if he suffer his desires to be carried after more then that which is sufficient for the providing of meat drink and cloth for himself and his in a comfortable sort affecting an overplus The proper end of riches is comfortable maintenance 3. For the end of ones desiring when it is to serve and set up himself and is not to fit himself to do God service and to profit mankinde Laban and Nabal whose names Anagramatize each other are examples of avarice It is a great and dangerous sin Isa. 57. 7. Hab. 2. 9. Col. 3. 5. 1 Sam. 8. 3. Prov. 15. 27. Ier. 22. 17. The same Prophet complains of the people in his time that From the least of them to the greatest of them they were all of them coveting covetousnesse as the words are that is given unto it did yeeld their hearts to a desire of gain which complaint also he renews ch 8. 18. and in both places alleadgeth it as a cause of great sins Ezek. 32. 31. The Lord so hates it that the godly should not company with such 1 Cor. 5. 11. In the body when the spleen swels all other parts decay and consume so when the heart swels with desire of riches all the graces of God consume and fade away When all other sins wax old this waxeth young in thee Reasons 1. From the causes of it 1. Ignorance of the goodnesse mercy power and excellency of God and of the faithfulnesse profitablenesse desirablenesse of things heavenly and spiritual He knows not God nor the worth of the graces of Gods Spirit nor the excellency of his heavenly Kingdome who is glewed unto these earthly
brought to a sense of his sin and to repentance for it Matth. 21. 31. 2. In the life to come because they have sinned against greater means and light they shall receive the greater damnation Matth. 11. 24. Many an hypocrite will 1. Constantly hear and frequent the best Ministry Isa. 58. 2. Ezek 33. 31 32. 2. Will keep a constant course in prayer and that not in ordinary prayer only but even in extraordinary too Luke 18. 12. compare Zach. 7. 5. 8. 19. together 3. Is a strict observer of the Sabbath day Luke 13. 14 15. Iohn 5. 10. 4. Loveth the sincerity of Religion and hateth Popery will-worship and idolatry with all the reliques and monuments of it Rom. 2. 22 23. 5. Goeth a great deal farther in the reformation of his life then the civil man doth 2 Pet. 2. 20. Luke 11. 42. We should labour for a spirit without guile Psal. 2. 2. That spirit is 1. An humble spirit before in and after duty 2. An honest spirit carried equally against all sin 3. A plain spirit Idlenesse Idlenesse is a vice of spending time unprofitably It is vivi hominis sepultura Salomon often condemneth sluggishnesse Prov. 6. 9 10 11. which saying he repeats again Proverbs 24. see Proverbs 20. 13. An idle man is a burden to himself a prey to Satan the devils cushion semper aliquid age ut te diabolus inveniat occupatum A grief to Gods Spirit Ephes. â— 28. 30. Bodily sloth you cannot bear and soul-sloth Christ cannot bear Matthew 25. 26. Sins accompanying idlenesse 1. Inordinate walking 2 Thess. 3. 11 12. 2. Talebearing 1 Tim. 5. 13. Prov. 11. 13. 3. Theft Ephes. 4. 28. 2 Thess. 3. 12. 4. Drunkennesse Amos 6. 1. 5. Filthinesse see 2 Sam. 11. Ezek. 16. 49. Idlenesse is the mother and nurse of lust Quaeritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat Otia si tollas periere cupidinis arcus Ovid. Water standing still will putrifie and breed toads and venemous things so ease will breed diseases The punishments of idlenesse 1. Diseases Cernis at ignavum corrumpunt otia corpus 2. Dulnesse idlenesse is the rust of wit 3. Poverty Prov. 10. 4. 20. 13 19. 6. 10 11. 24. 34. 4. Shame Prov. 10. 5. 6. 6. 12. 11. It is against the order of nature which God set in all his creatures at the first the heavens stand not still but by miracle Adam laboured in Paradise much more since the fall Iob 5. 7. The rust fretteth unused iron and the mothes eat unworn garments This is the sin of great persons who â—â—ve received great mercies from God Cretians idle slow-bellies This sin is condemned 1. Exceedingly in the word by Salomon Prov. Eccles. Isaiah and by Paul and in morall Philosophy 2. It is a mother-sin as was shewed before 3. Produceth many plagues rheums obstructions and other inconveniences as hath been also shewed and exposeth one to great danger A good remedy against idlenesse is diligence in some honest calling Iacob and his sons Moses and David were shepherds 1 Sam. 12. 1 2. Let him that hath an office wait upon it This humbleth the minde profits the estate and makes a man able to do good to himself and others interests a man to the things of this life he that labours not must not eat in all labour there is abundance It fits him for religious duties if it be moderate makes the life cheerfull prevents evil fancies Impenitence Impenitence is a great sin under the Gospel Acts 8. 22. The longer one lies in any sin the more is the heart hardened Ier. 16. 1. Ephes. 4. 18 19. He which hardeneth his heart against many reproofs shall surely perish obstinate impenitent sinners shall be destroyed 1 Sam. 12. 25. Impenitence perfectly conforms one to Satan who is in malo obfirmatus and sins without remorse In malo perseverare diabolicum Reasons 1. Repentance is Gods gift therefore denying of it is Gods curse 2. Hereby the highest favour of God is despised the offering of repentance is a mercy that belongs to the second Covenant obstinacy in sinning is a denying of Gods justice and abusing his mercy 3. So long as one lives in any sin without repentance so long God looks on him as continuing in that sin his minde is not changed 4. Without repentance there is no remission Acts 5. 31. Luke 24. 47. therefore the sin against the holy Ghost is unpardonable Heb. 6. 6. because one cannot repent 5. Final impenitency is a certain evidence of ones reprobation Rom. 2. 5. Heb. 12. 17. 6. Under the Gospel there are the greatest arguments and motives to repentance Matth. 3. 2. Acts 17. 30. Christ himself sent Iohn before him to preach the doctrine of repentance and he himself did also preach it he bad men amend their lives because the Kingdom of God was at hand and his Apostles also preacht the same doctrine of repentance He is a wilfull sinner which either holds in himself a purpose that he will sin or is irresolute and not settled in a firm purpose of not sinning or that purposeth to mend but not till hereafter Injustice Injustice is a sin Every man is to have his own and to be permitted the quiet enjoyment of that wherein he hath interest They execute no judgement Salomon saith in the place of judgement there was iniquity I looked for judgement and behold oppression Isaiah Reasons 1. The excellency of the thing abused judgement is a part of Gods authority It is Gods judgement which you execute saith Iehosaphat therefore it is a foul thing to abuse a thing so sacred and of such high respect 2. The causes of it are covetousness distrust of Gods providence shaking off the fear of God and extinguishing the light of nature denying Gods Lordship over the whole world 3. The effects of it are bad 1. It defiles a mans conscience Iudas cast away the thirty pieces which he came unjustly by 2. It will ruinate his state and family A man shall not rost what he caught in hunting 3. It blemisheth the name and stains a mans reputation The Publicans were in such hatefull esteem among the Jews that they were ranked with the very harlots and most notorious sinners because they cared not what nor from whom they gat 4. Riches deceitfully gotten is vanity tossed to and fro by them which seek death a man shall be damned for unjust gain unlesse repentance and restitution come between The Apostle saith God is an avenger of all which do such things Know ye not that the unrighteous shall not inherit the Kingdom of God Intemperance It is an inordinate appetite or immoderate desire and use of meat and drink and this is when a due mean is exceeded either in the costly preparation of them for our selves or others or in the too liberall and excessive use of them so prepared Degrees of intemperance 1. More secret
confirmed by King Iames Daemonol l. 2. c. 6. B. Carletons Examinat of Sir Christ. Heyd Book c. 5. Saul was convinced of the evil of Witchcraft his zeal ran out against Witches yet after he himself went to a Witch The End of the fourth Book THE FIFTH BOOK OF MANS RECOVERY BY CHRIST Wherein are handled His Names Titles Natures Offices and twofold Estate of Humiliation and Exaltation CHAP. I. Of Mans Recovery SECONDLY Mans Restauration or Recovery from his miserable estate that he had plunged himself to by sin 1. What this Recovery is 2. The causes and parts of it Of the first It is a part of Gods special Providence whereby man is recovered out of the state of Sinne and slavery to Satan Death and Hell to an estate of Grace Life and Glory Death and sin entred by the first Adam the second Adam brought life and immortality to light by the Gospel Rom. 3. 24 25. Rom. 5. 18 19. 1 Cor. 15. 22. God still delighted to deal with a common person in the name of all the rest in both the Covenants there was a principal contracting party a common representee Adam in the Covenant of Works Christ in the Covenant of Grace either of these was to communicate his estate to his posterity Both these were common parents authors of life to their seed 1 Cor. 15. 45 49. But they differed 1. In the Dignity of their persons Adam was a holy man yet but an earthly creature Christ is the Lord from heaven See Rom. 5. 15 16 17. 2. In the Degree of the publick Office Adam was a common person but not a Surety for them Christ was a Surety Heb. 7. 22. able to give his a new heart 3. In the Manner of Representation Adam took nothing from us and conveyed nothing to us but sinne Christ took sinne from us made our transgressions to be his and his obedience is become ours 2 Cor. 5. 21. This work of mans recovery is Gods Master-piece all other designs are subordinate to this all his Attributes shine out in this God manifested great love to man at the first in making him happy in stamping his Image on him and in making himself his end but he discovered greater love in the work of redemption Iohn 3. 16. He discovered great power in creating the world of nothing but greater in mans recovery it is greater power to restore a creature when fallen then to uphold it at the first all other acts of power were but over the creature this was over his Son Iohn 10. 18. never was there such an act of grace to take the creature into personal Union with the God-head Zech. 13. 7. God discovered great wisdom in making the creatures and in his Law but that prescribed not a way how to satisfie God and sanctifie man and that so easily Heb. 2. 12. See Rom. 11. 33. He declared also his Holinesse and Justice rather then sin should go unpunished his own Son was punished 2. The Cause of it It comes wholly and onely from the free grace and favour of God Ephes. 2. 8. By grace you are saved through faith not of your selves it is the gift of God The ground of mans restitution was the bringing in of the second Covenant God vouchsafing to deal with man as a rational creature was pleased to deal with him in way of a Covenant the Covenant of Works being broken and it being impossible to enter into heaven that way Rom. 8. 3. God made a new and better Covenant called the Covenant of Grace of which Isaiah Ieremiah and Ezekiel speak This is the way of Gods bringing lost man to life and happinesse by a Mediator The first Covenant was Gods way of bringing man to life by his obedience The righteousnesse required to bring a man to life in the second Covenant is not his own righteousnesse but the righteousnesse of a Mediator 1. This Covenant of Grace was ever one and the same Christ the same yesterday to day and for ever all that obtain life obtain it the self same way The same Covenant that was revealed to Adam when he sin'd was revealed after to Abraham and Noah the Prophets and to us 2. Although for substance this Covenant be one and the same in all ages yet the external administrations of it were different in one manner before Christ exhibited in another after Then it was administred by Prophecies Promises Sacrifices Tâ—pes Shadows after Christ exhibited in the flesh it was administred only in the Ordinances of preaching and the Sacraments Their Types Shadows Sacrifices Washing Circumcision eating rosted Lambs held out the same Christ that our Sacraments hold out 3. The Administration of the Covenant of Grace since Christ was exhibited is far more glorious theirs was called the old Covenant ours the new one This lies in three things 1. It is more universal a great while the other was onely in Abrahams family and after appropriated to the Nations of the Jews and some that turned Proselytes now the utmost isles of the world see the salvation of God 2. Now the Covenant of Grace is revealed more clearly the things about Christ were then dark babes may now understand those things that their Doctors did not 3. A greater measure of Grace and Holinesse is now communicated 3. The parts of this Recovery are two saith Mr Richardson 1. The work of Mans redemption 2. The Application of it The work of Redemption is the purchasing of man from his undone condition by a Redeemer or Mediator or the Recovery of man from his estate of sinne and misery by a full price paid for him by a Redeemer 2. The Application of it is whereby it is made ours by imputation These two are joyned together Iohn 3. 16. Mark 16. 16. The one of these is the Sufficiency of mans Recovery the other the Efficiency Paul and Peter speak often of a price paid for us I shall therefore shew 1. Who this Redeemer is that hath paid this price for us 2. What the price is that he hath paid for us Our Lord Jesus Christ Immanuel the Word made flesh God and man united in one Person is the Person The price that he hath paid was the subjecting of himself in our stead to do what we should have done and suffer what we should else have undergone Mat. 18. 11. Luk 19. 10. Rom. 3. 24 25. 1 Tim. 5. 15. All the Ceremonies and Sacrifices under the Law had relation to Christ they were but the shadow and he was the body First The Nazarite must be sanctified in his mothers womb to signifie that Jesus the true Nazarite should be conceived without sinne in the womb of the Virgin Secondly His two Natures were signified by the Goat that was killed and the Scape-goat and by the two Sparrows the one killed and the other let go His Offices of King and Priest typed by the High-priests Crown Garments and Ornaments His Death by the Sacrifices and his lifting up
race of men besides and so God is satisfied by his sufferings and obedience so that he may be and is in justice ready to forgive the sins of men for his sake Hence we are said to be the righteousnesse of God not of man or Angels because it is such a righteousnesse as God accepts of as equivalent to that dishonour offered him by sin This may seem to have been signified by the fabrique of the Ark Table Incense Altar all which signified Christ for they were all made of Wood even Shittim-wood a Wood not subject to corruption but this Wood was overlaid with gold to expresse that the meannesse of the humanity was hidden out of Gods sight and the excellency of the Deity causeth the Church to be so acceptable to the Father and to come so near unto him Therefore the Apostle saith That God redeemed us with his own bloud had it not been Gods bloud we should not have been washed from our sins by it So the Scape-goat carried away all the sinnes into the wildernesse the Goat that was slain did it not This Scape-goat signified the God-head which though it self did not suffer yet made the sufferings of the humanity available to wash away our sins as one man of great quality and place is sit to be set in balance with ten thousand common souldiers and his life alone fit to be a ransome for them all so it is in this case else we could never have been redeemed Thirdly Christ must do some things after his Redemption which cannot be done but by God he must pour forth the gift of his Spirit upon us baptizing us with the holy Ghost as Iohn Baptist taught and none can send the Spirit of God into the hearts of whom he will but he that is God Again He must overcome sinne in us and Satan for us and guide and govern his Church to eternal life through all the multitude of those enemies which lie in wait to hinder their salvation which no lesse power and wisdom could do then the power and wisdom of God even infinite wisdom and infinite power He must vanquish principalities and powers that must save us so could none but God himself Lastly It made most for the commendation and honour of Gods infinite grace that he would imploy so eminent a person in the businesse of our Redemption being a work of so iufinite abasement and difficulty Suppose that some Angel had been able to do this work and to do it perfectly yet it more exalts the excellency of Gods love to mankinde which he intended to shew in this work that he might convince Satan of lying when he chargeth him with not loving men that he would seek no meaner person but his own and onely Sonne Herein is the love of God made manifest that he sent his Sonne into the world and herein is love that he loved us and gave his Sonne to be a propitiation for our sins As a King might equally dispatch a businesse for the ransoming of his servant by a meaner Person if he would but to grace him the more and to shew greater respect to him he effecteth that treaty by the most honourable personage of the Court. We give the best gift we have to them we love most though another might serve the turn so God gave the best thing he had or could give to redeem us his onely Sonne So much of this that Christ is God and how and why he must be God CHAP. III. Of CHRISTS being Man NOw I am to shew in the next place that he was man Christ is set forth three wayes in the Scripture 1. Christus in promisso so the Patriarchs and Saints beheld him under the old Covenant he was set forth unto Adam in the seed of the woman Gen. 3. 15. to Abraham as the seed in whom all Nations are blessed to Iacob as Sâ—iloh to Iob as Goel to David as the Messiah to Zachary as the man whose name is the Branch to Malachi as the Sunne of Righteousnesse with healing in his wings 2. Christus in carne 1 Joh. 14. 2 Tim. 3. 16. 3. Christus in Evangelio Christ as he is discovered and set forth in the Gospel that is the glasse wherein we behold the glory and excellency of Christ 2 Cor. 3. 18. But I am now to speak of his Incarnation or his being a true man 1. He had the name of a man 2. He came of the race of mankinde He is called Man 1 Tim 2. 5. Luk. 23. 47. The Son of man Dan. 7. 13. Matth. 8. 20. 16. 13. Mark 10. 45. Apoc. 1. 13. This the Scripture foretold before in saying That the seed of the woman should crush the Serpents head and that in the seed of Abraham all Nations should be blessed and that a branch should spring out of the root of Iâ—sse Therefore the Apostle saith He was made of the seed of David according to the flesh And he that confesseth not that Iesus Christ is come in the flesh is not of God More particularly Christ is called The Son of Mary Luke 1. 31 44. the holy Ghost goes further and shews of what Tribe he was Heb. 7. 14. nay of what family Rom. 1. 3. 2. He had the birth and growth of a man he was conceived in the womb of his mother as a man Luke 1. 31. He was born in the usual time as a man Luk. 2. 7. swadled like a man Luk. 2. 12. He grew up as a man both in respect of body and minde Luk. 2. 40 52. and therefore he was a true man 3. The same thing is proved evidently by the story of the Gospel which ascribes to him the parts the sufferings the actions and affections that are peculiar to man He had the essential parts of a man a body as it was written A body thou hast given me and they took his body from the crosse and laid it in a sepulchre a soul Matth. 20. 28. 26. 35 38. Luke 23. 46. Iohn 10. 15. 5. 21. Knowledge Understanding Wisdom and Will which are proper to the reasonable soul are given unto him He did dispute and reason He had the integral parts of a man as bones flesh hands and feet They pierced his hands and his feet A Spirit hath not flesh and bones as you see me have They crowned his head with a crown of thorns and one of the souldiers thrust a spear into his side and forthwith came out water and bloud he lift up his eyes to Heaven he kneeled on his knees and prayed sure he was very man that had all the parts of a man 4. He had the infirmities which accompany the whole nature of mankinde He was Hungry Matth. 4. 2. Thirsty Iohn 4. 7. Wept Iohn 11. 35. was Weary he died as other men do giving up the Ghost Iohn 19. 30. 5. He had the actions of a man he sate down to meat he drank of the fruit of the
By an act of Election in God Act. 9. 15. 2. By Purchase 1 Cor. 6. 21. 7. 23. 3. By Conquest Servus quasi servatus in bello Luke 1. 74 75. 4. By mutual Covenant we at last choose God for our Lord and Master To be a servant hath two things in it First Inward reverend affection Secondly Ready outward subjection We must first do the work of God Christ did his Fathers work Iohn 9. 4◠Psal. 40. 7 8. Secondly Do his work onely we cannot serve two contrary Masters CHAP. V. Of CHRISTS double state of Humiliation and Exaltation HItherto of our Lords Natures and Offices now of his acts by which in those Natures he fulfilled those Offices They are all brought to a Dichotomy by our Lord himself when he saith Ought not Christ to have suffered and to enter into his glory and by the Apostle St Paul saying He humbled himself and God hath greatly exalted him First then for his Humiliation it was of necessity for our Redemption because he that is to satisfie for sin must bear punishment The bearing of punishent as being a suffering of some evil and undesirable thing cannot be but an abasement This abasement was two-fold 1. In submitting himself to obey the whole Law in our behalf in the form and quality of a servant even as if he had been no other then a bare man so that he was found in fashion as a man and made in the likenesse of men that is was put to serve and obey as meer men are To be subject to God and obedient to the author of being is no abasement at all but to be in such sort and degree subject as if he were a meer sonne of Adam of no more excellency then a man this was an abasement That the heir of some noble-man or great person be inferiour to his Father and do whatsoever he shall imploy him in sutable to his quality and condition is no abasement nay it is an honour to him but if some slave whom the son did please to affect should play the thief and runagate and the son requesting his fathers favour in his behalf should be answered I am content to pardon him for your sake sonne upon condition that you will be scullion in his room this seven years and hereupon should serve his Father in that homely office of the kitchin for the term appointed this now were a great abasement for the sonne So for our Lord Jesus Christ in his Humanity to be subject and serviceable to his heavenly Father in an obedience sutable to his worth and dignity had been no humiliation but to be subject in the quality of a meer man nay a sinfull man and be put to obey the Law and such a Law and so to obey it as if he had been of no higher off-spring then the loins of his mother this was a great abasing He submitted himself to be under the authority of his mother as another childe and to live as a Prentice to Iosephs Trade as another childe to go up to the Feasts to be circumcised to bear injuries to pray with weeping tears for sins but our sins and so in the rest Here was a great and chief part of his humiliation so our Apostle witnesseth God sent his Sonne made of a woman made under the Law that he might redeem them that were under the Law and as by the disobedience of one many were made sinners so by the obedience of one shall many be made righteous Psal. 40. 6. He alludeth to the civil Ordinance Exod. 21. 5 6. both his ears were bored thorow his obedience was double to that of others Dr Hampton on Rom. 5. 19. But this obedience was not so great a Humiliation as was requisite a more difficult burden was required at his hands and a labour more tedious he must suffer also those evils of all kindes which we should have suffered as if the fore-mentioned Sonne of some noble Personage for the winning of his Fathers favour to a run-away servant should not be put alone to serve an apprentiship in the scullery but also to be grievously whipped with rods as the slave himself should have been for his offence The sufferings therefore of our Lord Jesus come to be considered of which O that we could seriously consider It were impossible for any man not to repent not to believe not to obey that would addresse himself to the frequent and serious meditation of these sufferings if withall he were informed of the motive end and fruit of the same Now all of the things endured by Christ may be referred to those of his Infancy and Elder time First To be born of a poor and mean parent void of all earthly honour and state although she were the Heir of the greatest family and noblest bloud in the world and had as due right as was possible to a rich and honourable Kingdom The Virgin Mary and Ioseph both were of the famous linage of David he the next Heir male she the next Heir female to the crown of Israel and Iudah but usurpers had laid violent hands upon that Principality and the whole Tribe of Iudah specially the linage of David was so farre depressed and obscured that now the Heir to the Crown was unknown and neglected and the family of such honour even raked up in the dunghill of meannesse and contempt glad to apply themselves to base and carnal occupations as the Carpenter or the like This was an abasement to Christ that he was not born of Davids posterity all the while it was of esteem note and honour in the world but now that the Scepter was quite departed from the Tribe now that it was even cast down to the dust and no man of note or power in it now must he be born of that Family now must he take flesh of that linage Secondly The manner of his birth also was very base and beggarly for his Father and Mother coming to Bethlehem upon occasion of taxing when there was à great concourse of people to that little Town were so coursly entertained that her time of Travel being come perhaps a little before she looked for it she was thrust into an out-house an odd corner a poor stable there to cry out and be delivered without any attendance or regard What could be more ignoble and contemptuous The Sonne of God was born in a stable and laid in a manger as if he had been worthy of no better esteem then a very vagrant Thus was he born and in this simple fashion did he enter into the stage of the world as if he had been a person of no esteem or reputation And thirdly no sooner was he born and the thing made known to the world but that his life was sought for by the malice and craft of Herod who had usurped that Kingdom which was due unto him For he having notice that the King of Israel was born as is the
Firm therefore called the riches of assurance of understanding and so opposite to doubting 2. Absolute and illimited beleeves precepts promises and threats Some expressions of Scripture seem to lay much upon assent as 1 Iohn 4. 2. 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices the Gospel was a novel Doctrine contrary to the ordinary and received principles of reason persecuted in the world no friend to natural and carnal affections and therefore apt to be suspected Assent now is nothing so much as it was then 3. There is a consent to the goodnesse as well as an assent to the truth the one is the act of the understanding the other of the will The soul upon the information that Gods Spirit gives me of the excellency of Christ and his suitablenesse to me assents to the truth of it and consents to the goodnesse of it and makes choice of him for its portion Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel 4. A resting and relying upon Christ alone for grace and salvation Psal. 23. 1 2 6. Psal. 27. 1. Iob 19. 25 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff 2 Chron. 16. 7 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting the New cals beleeving This confidence of special mercy is the form and essence of faith without which faith is not faith nor justifies the sinner The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins They say it is a confidence that God may remit and a good hope that he will or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life The Doctrine of Faith is in three things 1. There is a necessity of relying on Christ alone 2. There is an allsufficiency of ability in him being God and man to be an high-Priest to make intercession for us 3. Of his willingnesse that we should have pardon grace comfort and salvation by him There are promises 1. Of free-grace that God will justifie the ungodly and pardon sin for his own names sake 2. Of grace that God will give Faith Repentance Love and a new heart 3. Unto grace that if we beleeve and repent we shall be saved These promises are all we have to build our faith on for our eternal salvation In all recumbency it is not enough to regard the strength of the act and rightnesse of the object carnal men will say I place my hope in Jesus Christ for salvation Micah 3. 11. but there are other circumstances to be observed First The method and order of this recumbency the resolution of an humbled sinner to cast himself upon Christ the main end and use of faith is to comfort those that are cast down Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon or leaning upon God which supposeth a sense of misery Secondly The warrant and ground of it we must go to work considerately understand what we do 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ but have no ground for it Ier. 7. 4. Thirdly The effects and fruits it cannot stand with a purpose to sin Ioh. 13. 10. Heb. 10. 23. We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousnesse all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and sufferings by the price and merit whereof we are justified and saved and stand as righteous in Gods sight and as it hath a special respect and relation thereunto There are divers degrees of faith Little faith Mat. 8. 26. Great faith Mat. 15. 28. Full assurance of faith Rom. 4. 21. First There is some unbelief in all the servants of God because there is not in any man in this world a perfection of faith faith is mixt with unbelief Secondly Many have a true faith yet a very weak faith Christ will not break the bruised reed Christ chides his Disciples for their weak faith and Peter Mat. 13. O you of little faith And how is it that you have not faith Luk. 4. See Iohn 4. and Matth. 9. Moses David Abraham Isaac were subject to great weaknesse of faith Reasons 1. Sense and reason do in many things contradict the conclusions of faith to beleeve in the mercy of God when we have so much sin 2. The knowledge of God in the best of Gods people which is the pillar and foundation of their faith is but imperfect 3. Satan above all things most opposeth the faith of Gods Saints because he knows that in this their very strength lies Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith 1 Pet. 5. 9. 1 Iohn 5. 4. In two things the weaknesse of faith most discovers it self First In thinking that we shall not finde the good things which God promiseth to give Secondly That we shall not be delivered from the evil things which he hath undertaken to deliver us from Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience All holy exercises serve to strengthen faith especially two First Prayer with the Apostles to the Lord to increase our faith and to fill us with joy and peace through beleeving 2. Meditations specially directed to that end of the omnipotency of God his perfect truth and his accomplishment of his Word formerly to our selves and others There is a twofold state of faith a state of Adherence and a state of Assurance First A state of Adherence Affiance and Recumbence the act of the soul accepting Christ and giving it self to him Isa. 50. 10. Luk. 18. 13. There is a great peace in a faith of Adherence Heb. 4. 3. 1. In respect of the guilt of sinne it shewes the Lord Jesus as a Sacrifice for sinne 2. In reference to God I have heard saith such a one that the Lord is a God pardoning iniquity transgression and sinne there is tranquillity when one casts his sinne on Christ and ventures his soul on the free-grace of God Isa. 50. 10. Secondly Of Assurance 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit 1. One may have the faith of adherence roll his soul on Christ and be willing to accept him that hath not the faith of evidence as Heman Psal. 88. The fearing of God
all 2 Cor. 5. He became sinne for us and his righteousnesse is imputed to us that phrase is repeated eleven times of Gods imputing Christs righteousnesse to us Faith is said to be imputed for righteousnesse but not as a grace or quality in us for that faith is but one grace but the Law requires an universal righteousnesse even an entire conformity to the Law of God by faith in Christs bloud we obtain Justification 2. To justifie is to absolve or pronounce righteous we cannot be so from our own righteousnesse which is imperfect the Scripture cals Christ our righteousnesse 1 Cor. 1. 30. Rom. 5. 18. as Adams sinne was made ours by imputation we being in his loins so Christs righteousnesse is made ours we being in him the second Adam * Piscator and Mr VVotton make Justification to be nothing but the Remission of sins and imputation of Righteousnesse and the Remission of sins the same thing a man being therefore accounted righteous because his sins are not imputed to him and they deny that the Scripture ever saith Christs righteousnesse is imputed to us Mr. Baxter in his Aphoris p. 186. confesseth that the difference between Justification and Remission of sins is very small Mr. Gataker in Mr. VVottons Defence pag. 58. and also in his Animadversions upon the Disputes between Piscator and Lucius and in his Answer to Gomarus seems to distinguish between Justification largely taken and Remission of sins The righteousnesse by which we are justified and stand righteous before God is not our own righteousnesse but the righteousnesse of Christ Phil. 3. 8 9. 2 Cor. 5. 21. not the righteousnesse of Christ as God the second Person in Trinity but as Mediator God-man In which there are two things 1. The perfect holinesse of his humane nature Heb. 7. 26. 2. The perfect righteousnesse which he performed in doing and suffering according to the Law this is imputed to us Christs active obedience his good works and holy life could never have been meritorious for us nor brought us to heaven if he had not died for us therefore our Justification and obtaining of heaven is ascribed to his bloud as if that alone had done both Rom. 5. 9. Heb. 10. 19. Revel 5. 6 9 11. his intercession and prayers had not been meritorious for us if he had not died for us The parts of Justification First Imputation of Christs righteousnesse that is God accounting his righteousnesse ours as if we had in our own persons performed it Rom. 4. 6 9 23. as there is a true and real union between us and Christ so there is a real imputation of Christs righteousnesse to us Cant. 6. 10. Revel 12. 1. a soul triumphs more in the righteousnesse of Christ imputed then if he could have stood in the righteousnesse in which he was created The imputation of Christs righteousnesse was first rejected by the Jesuites Carl. Consens Eccles. Cathol contra Trid. de gratia c. 5. Secondly From thence there follows a forgivenesse of sins 2 Cor. 5. 19. Psal. 32. This is called hiding ones sins Blotting them out Burying them in the Sea Dan. 9. 24. Some say not imputing of sinne and imputing righteousnesse are not two parts but one single act there is the term from which and to which There are two sorts of contraries such which have both a real being as white and black in colours 2. Privatively as light and darknesse darknesse hath no being but the absence of light so sinne and righteousnesse are two contraries but sinne hath no being for then God should be the authour of it introduction of light is the expulsion of darknesse not imputing sin and imputing righteousnesse is one thing else the Apostles Argument say they would not hold Rom. 4. 6. where he alledgeth Psal. 32. He brings that place which speaks of not imputing sinne to prove that we are justified by Christs righteousnesse imputed This they esteem their Argumentum palmarium saith Gomarus Thus they argue Paul here proves by the testimony of David that Justification is an imputation of righteousnesse either by his words or by words that are equipollent not by his own words therefore he proves it per verbornm aequipollentiam and consequently those speeches to impute righteousnesse and forgive sins are equipollent but a thing may be proved also saith Gomarus by force of consequence and M. Gâ—taker saith the Argument is weak Christ dying is the deserving and satisfactory cause to Gods Justice whereby we obtain Justification and Remission of sins Some Hereticks hold God was never angry with man only men were made enemies by their own sins and do therefore conclude that satisfaction by Christs bloud as by way of a price is a falshood and all that Christ did by dying and suffering was only as an example to teach us in what way we are to obtain remission of sins and therefore according to them Justification is a pardoning of sin without Christ as a Mediator Arguments to the contrary 1. Christ is called a Redeemer Rom. 3. 14. 1 Cor. 1. 30. and Iob I know that my Redeemer liveth He is a Redeemer and we obtain our Justification by this Redemption therefore he is the meritorious and deserving cause of it he hath redeemed us by his bloud and we are bought with a price 2. He is a Mediatour 1 Tim. 2. and he is the Mediatour of the New Testament These things are implied in that 1. That God and men were equally disagreeing God was alienated from men and men from God 2. Christ came that he might pacifie God angry with us and convert our hearts who were rebels against him 3. The means by which this was done the death of this Mediator as appeareth Heb. 9. 15 16. 3. From those places where Christ is called a Propitiation 1 Iohn 2. 1. in allusion to the Mercy-seat Exod. 25. 17. Numb 7. 89. Two things are implied here 1. That God was exceeding angry with us for our sins 2. That Christ did pacifie him by his bloud The Mercy-seat was called also the Oracle because God answered by it and the covering because it covered the Ark in which were laid up the Tables Christ is compared to this both in regard of his Prophetical Office because God doth by him declare his will as also in regard of his Priestly Office because by this God is pleased 4. From the places where Christ is said to be a Sacrifice Ephes. He gave himself an Offering and a Sacrifice and in the Hebrews Christ was once offered whence note 1. That Christs death is a true Offering and Sacrifice 2. It was done in the dayes of his flesh for the destruction of sin 5. All those places must needs prove Christ to be the meritorious cause where Christ is said to take away our sins and the punishment from us Isa. 53. He bore our iniquities 2 Cor. 5. 21. When were we justified seeing Justification is a change not of our quality but state
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
in the Covenant Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression Psal. 51. Ephes. 1. Remission of sins and of which This Remission is both free and full Isa. 1. 43. Ezek. 25. 18 22. Heb. 8. 12. Manasseh Salomon Paul Mary Magdalen were great sinners yet pardoned God doth of his own free grace and mercy forgive us our sins Psal. 51. 1. Rom. 3. 24. Eph. 1. 7. 1 Ioh. 2. 12. The word remitting or forgiving implies that sinne is a debt or offence as Christ cals it in his form of Prayer God is said to forgive when he takes away the guilt and frees us from condemnation Isa. 44. 22. Secondly The inward cause in God which moves him to it is his grace for God might have left all mankinde under the power of their sins as he hath done the Devils Thirdly The outward meritorious cause is the bloud of Christ. Paul in the Epistle to the Hebrews largely shews that it was the bloud of Christ typified by the Sacrifices that purgeth us from our sins by Christs merits Gods grace is obtained Fourthly The instrumental cause is faith Rom. 3. 25. 5. 1. not considered as a work but as an act of the soul receiving and applying Christ to us not going out to him as love doth for then it were a work Fifthly The immediate effect of it is Sanctification and the healing of our nature Rom. 8. 1. to be cleansed or washed from sin implies both the taking away the guilt of it and giving power against our corruptions For these six thousand years God hath been multiplying pardons and yet free grace is not tired and grown weary Our sins are covered Psal. 32. 1. as a loathsom sore cast into the Sea Micah 7. 19. as Pharaoh and the Aegyptians blotted out as a debt in a book Isa. 44. 22. Psal. 55. 1. Object We have forgivenesse of sins upon a price therefore we are not freely forgiven Answ. Forgivenesse of sins and Christs Satisfaction may well consist whatsoever it cost Christ it costs us nothing 1. It was infinite grace that God should ever intend to pardon a wretched sinner Ephes. 1. 6. 2. That he should give his Son for this and that this sinner should be pardoned and not another Object God will not forgive except we repent and beleeve Acts 2. 19. 10. 42. Answ. God promiseth forgivenesse to such only as repent and beleeve but they have forgivenesse meerly from the grace of God not from the worthinesse of their beleeving or repenting Hos. 14. 4 2. These graces are freely given them To you it is given to beleeve and God hath given repentance to the Gentiles To whom it appertains to remit sins The power of remitting sins belongs only to God I even I blot out thy transgressions Isa. 43. 25. that is true in the Gospel though not well applied Who can forgive sins but God only because it is an offence against him that you may know who hath power saith Christ to forgive sins I say unto thee Walk he only by his own power can forgive it who by his own power can remove any judgement the effect of sinne Ministers are said to remit sins Iohn 21. 23. but that is because they have a special Office to apply the promises of pardon to broken hearts See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ 2 Cor. 5. 18 19 20. An confessio auricularis sit necessaria ad remissionem peccatorum Whether auricular confession be necessary to the remission of sins The Church of Rome will have it necessary for every one to confesse unto a Priest all his deadly sins And such indeed are all whatsoever without the mercy of God in Christ Rom. 6. ult Gal. 3. 10. which by diligent examination he can finde out together with the severall circumstances whereby they are aggravated Nothing will suffice to procure one that is baptized remission of sins without this Confession either in re or in voto as Bellarmine doth expound it This is no small task which they impose upon the people of Christ Quid molestius quid onerosius saith Bellarmine therefore sure they had need to have good warrant for it especially being so peremptory as to Anathematize all which shall refuse to subscribe unto them No general Councel untill that of Laterane under Innocent the third about twelve hundred years after Christ decreed a necessity of auricular confession Erasmus ad Act. 19. affirmeth that it was not ordained by God nor yet practised in the ancient Church after Christ. The hinge of the Question is not concerning confession of sins in general unto a Minister but of particular sins neither whether we may but whether we ought necessarily purpose a manifestation of every known mortal sin and the grievous circumstances thereof or otherwise stand hopelesse of all remission of our sins B. Mort. Appeal l 13. c. 12. S. 1. There is no ground in Scripture for it but much against it in that the Scripture in many places sheweth it sufficient except in some cases to confesse unto God only Besides such Confession as Papists require viz. a particular enumeration of all mortal sins with their several aggravating circumstances is not possible and therfore not of divine Institution Cardinal Cajetane on Iam. 5. acknowledgeth Non agi de Sacramentali confessione That confession Matth. 3. 6. 1. Was not made of every one apart of every particular fault they had committed and secretly in St Iohns ear 2. The Greek word signifieth confession of known faults and overthroweth the recital of secret sins which ear-confession requireth 3. It is contrary to the nature of the meeting which was publick 4. To the nature of a Sacrament administred which being publick required a publick confession of mans corruption 5. This was but once and before baptism and not as the Papists have it here and before the Lords Supper Cartw. in loc The apprehension of the pardon of sin will sweeten every condition 1. Sicknesse Mat. 9. 2. 2. Reproach 2 Cor. 1. 12. 3. Imprisonment Rom. 8. 34. 4. It will comfort one in the remainders of corruption Rom. 8. 1. 5. Deadly dangers The Angel of God saith Paul stood by me this night whose I am and whom I serve 6. It will support us at the day of Judgement Act. 3. 19. Reasons 1. Because sin in the guilt of it doth imbitter every condition even death it self 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger Ierem. 30. 14. and upon mercies as given him to fat him to destruction Secondly This makes a man look upon every affliction as coming from a Fathers hand when he can look on sinne as pardoned Heb. 12. 9. there is an ira paterna Thirdly Remission of sins gives him boldnesse at the throne of grace Ephes. 3. 12. 1 Iohn 3. 21. How to know whether
made better 2 Cor. 7. 10 11. 1. In general it is a marvellous help to Repentance it brings forth Repentance never to be repented of There are two comprehensive duties Faith and Repentance Repentance is the turning of the soul from evil unto good it stands chiefly in our affections and consists in turning them from evil godly sorrow and hatred do this 2. More particularly it worketh great care and fear of being overtaken with sin indignation and zeal it makes the soul very humble 3. It is an excellent help to patience and meek subjection to the hand of God I will bear the indignation of the Lord because I have sinned against him Some think it is a crime to mourn for their own sins and those that would be counted Christians of the higher form they say Ministers which presse this duty are legal the Gospel taketh not away the conscience of sinne though it doth the fear of damnation To scoff at mourning and humiliation was once a badg of prophanenesse Those that say justified persons must not mourn for sins may as well say they must not have an heart of flesh Marks of godly Sorrow Consider 1. When we mourn whether we grieve for sinne when we are quiet from crosses and when our sinne is kept from the world and when we have no terrours of conscience then our sorrow for sin is because we have offended God Sin is made grievous indeed by the other effects and when they come the sorrow is made more and more troublesome 2. For what sins we mourn If for such sin as will not bring discredit in the world yet if they offend God more we grieve more this is a good sign 3. In what sort we behave our selves in mourning if we go to God complain against our selves to him confesse to him lament before him seek to reconcile ourselves to him Iudas ran crying to the high-Priest Peter wept to God in secret Motives to godly Sorrow First It is a great evidence of thy love to God Ezekiel 16. later end the Church mournes when he was pacified to her to thinke how she had grieved him Secondly Often meditate of the wonderful fruit godly sorrow brings forth in the soul of man the mournfull Christians which grieve when God cals for sorrow are the most fruitful in afflictions Means or Helps to godly Sorrow 1. Meditation 1. Of the necessity and profit of it if we bewail not our sins we cannot attain pardon of them for Christ is sent to binde up the broken in heart to comfort mourners to refresh and give rest unto the weary soul Zech. 12. 10 12. 13. Iames 4. 8 9. Voluntary sorrow or remorse of heart whereto the soul doth of it own accord strive to work it self by taking pains with it self is exceeding medicinable it hath a purging power a healing vertue Gods Spirit doth work with and by it to the making clean of the heart and hand Godly sorrow breedeth Repentance that is Reformation of heart and life Only the bloud of our Lord Jesus Christ can cleanse from the guilt of sinne and deserve by way of merit the remission of the punishment thereof but the tears of penitent sorrow will help to wash away the stain and filth of sinne and to break the dominion of it from off the soul and to confirm the heart against it a man must grieve for his sins here or howl for them hereafter and by this he shall prevent many chastisements and be armed against carnal sorrow and be made capable of sound consolation 2. Prayer to God that he would perform his promise of taking away the stony heart and giving a fleshy heart in stead of it 3. A good man must represent his sins unto his own soul as exceeding grievous and dangerous and loathsome He must aggravate sinne to himself and cause his understanding to apprehend it a very vile thing worthy to be lamented and wept for more then any thing in all the world besides and to that end he must consider 1. How exceeding many and innumerable his sins are 2. The greatnesse of some of them in regard of aggravating circumstances most grosse and palpable for matter presumptuous for manner against plain and evident light conscience reproofs purposes vows and all helps made even a trade of them I know your great sins saith the Prophet And this people hath committed a great sin saith Moses and so David Forgive mine iniquity for it is great 3. The hatefulnesse of sin in regard of the vile effects thereof First It doth wrong and offend God in his Soveraign Authority and greatnesse and in his wisdom and in his right to the creatures who is so excellent and great Secondly It hath brought much misery upon all the creatures the earth is barren the Sea troubled the air infected and every thing out of order because of sinne We have lost the state of innocency are cast out of Paradise deprived of Gods favour his Image the dominion over the creatures that we had forfeited our right to heavenly glory lost our knowledge of God and of all his excellent creatures The soul of man is dead in sins by reason of sin and his body mortall and both subject to eternall death We are cursed in all that we put our hands to because we have transgressed the Law of God Thirdly Consider Christs sufferings in which we may see the odiousnesse of sinne Fourthly The torments of hell which the damned do suffer because they did not in time bewail their transgressions and we shall endure if we grieve not Fifthly Call to minde the examples of those which have mourned for sins David Peter Mary Magdalen The affections of the irascible appetite follow viz. those which respect their object with difficulty of attaining or avoiding of it CHAP. XXV Hope and Fear I. Of Hope 1. THe Nature of this Affection Philosophers call it Extentionem appetitus naturalis It is an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained though not without difficulty It is a great Question Whether it be more difficult to trust in God for spiritual or temporal blessings The promises for temporal things are not so expresse and they are not fulfilled in the letter On the other side there are more natural prejudices against pardon of sinne then daily bread We do not so easily believe Gods supply of temporal blessings because bodily wants are more urgent He that will not trust in Christ for provision for his body will not trust in him for salvation of his soul. First The object about which it deals is some great and sutable good especially salvation Gal. 5. 5. Col. 1. 3. The good is thus qualified 1. It is Futurum Hope is of good things to come Joy is in a good present fear is of evils to come 2. Possibile else we never expect it herein it differs from despair 3. Difficile because it ever
Lord and his glory It is nothing but heat or warmth whence zealous men in Scripture are said to burn in the Spirit but it is a spiritual heat wrought in the heart of man by the holy Ghost improving the good affections of Love Joy Hope for the best furtherance of Gods glory using the contrary affections of hatred anger grief against Gods enemies Dr Holland when he went any journey was used to say to the Fellows Commendo vos dilectioni Dei odio Papatus All the servants of God should be zealous for the Lord Revel 3. 19. This is required in the Minister Act. 18. 25. the hearer Luke 24. 32. of them that would pray with comfort Iam. 5. 16. in every part of the service that we do unto God Rom. 12. 11. it is in general required of us in our whole profession and practice of Religion Tit. 2. 14. Iehosaphat is praised for it 2 Chron. 17. 6. See Chap. 31. 25. 2 King 23. 25. Reasons God is a Spirit a pure act with whom we have to do therefore we must be spiritual he would not accept the first-born of an Asse because it is a dull sloathful creature Secondly It is conversant in matters of Religion which are of highest concernment in the world all the heart soul and strength are to be laid out about them Thirdly This is an excellent grace 1. Because it is the best evidence of a Christian the Spirit of God works like fire 2. The greatest means to draw out the soul to service for Christ Isa. 6. when he was toucht with a coal from the Altar then he cries Send me 3. It will save a sinking Church Numb 25. 10. Ier. 5. 1. 4. It is the glory and beauty of all our services as varnish adds a lustre to all other colours makes them amiable Two Cautions 1. It must be guided by knowledge Rom. 10. 2. Zeal without knowledge is like mettle in a blinde horse Knowledge without zeal is like a precious stone in an old Toads head 2. Mannaged by wisdom we must not go beyond our calling Signs of holy Zeal 1. One is impatient for injuries done against God so Moses Exod. 32. 2. It is ready to be imployed in any service which may advance God as Isa. 6. 3. It makes a man do it couragiously a zealous man is bold for God Shall such a man as I flee said Nehemiah 4. He will spare no cost in the cause of God Cant. 8. 7. 5. What ever it hath done for God it never thinks it hath done enough Phil. 3. 12 13. 6. This heavenly fire shines abroad but burns most within 7. Makes one take pleasure in the zeal and forwardnesse of others I would all the Lords people were Prophets CHAP. XXVII Of the Sensitive Appetite THus I have done with sanctifying the intellectual Nature the Understanding Will Conscience Memory and the Affections Now I come to Appetâ—tus Sensitivus The Sensitive Appetite It is an inclination of the soul to imbrace those things which are good or evil according to the judgement of the sense There are five external Senses Seeing Hearing Smelling Touching and Tasting and three internal the Memory Fancy Common Sense In these men and bruit beasts are alike In man this sensitive appetite differs from that in a bruit beast in three things 1. That in a bruit beast is all the soul which he hath but in man it is not a distinct soul but an inferiour faculty of the reasonable soul. 2. The motions of a bruit beast according to sense are not guided by reason 3. In a bruit beast his sense is all the guide he hath by which he is to make his judgment mans rule is reason guided by God All the motions of the will which the soul takes upon the representation of the senses is the bruit part 1. The rectitude of it before the fall or the image of God in it It was wholly at the command of reason is was to be a servant to the soul only to bring intelligence and represent all the things which were done abroad A man in his pure condition had not a desire to a thing till reason had judged of it Since mans fall much of our depravation lies in this low brutish faculty the Scripture saith Every man is a beast The Apostle ten times in the sixth seventh and eigth of the Romans cals concupiscence sin Some think it is but the depravation of this he there means Man falling off from God and making him his portion turns to the creature and makes it his portion 1. The power which this brutish part hath over reason 2. Over the will and affections 3. The abominable fruits which slow from both these Of the first Whereas reason should impartially take all things without prejudice and weigh them in the right balance it puts out the eye or deludes it 2. It takes up the will before any thing be propounded to reason it often ravisheth the will which the Scripture expresseth by madnesse 3. The woful fruits of this Hereupon man who was made after Gods Image and most like him becomes a carnal earthly brutish man the spiritual part is drowned Iude v. 10. His joy is in his musick wine horse garden cloaths Though he have an intellectual nature yet his reason invents wayes and means to follow some sensual good and to avoid some sensual evâ—l and in this case are all natural men Corruption first came into the soul by the sensual appetite Eve by seeing the fruit hearing the Serpent touching and tasting the fruit and by imagining what good might come to her by it was deceived Scholars and wise men when corrupt are often taken up more with the things which work upon the senses then with what works upon reason Many among the Arabians are learned in the Tongues and Mathematicks yet their happinesse and all their Religion from Mahomet is what pleaseth the sense Popery is a meer pompoâ—s sensual Religion Men often do vertuous things that they may have the reward of vertue and hate punishments because they are sensual The work of Gods grace in sanctifying this part The proper office of it was to present the intellectual nature with what of God may be found in the creature The Sanctification of it stands in two things 1. God by his grace spoils the relish of that good which is presented to us by the senses it discovers to the soul better good to feed upon the taste of spiritual things the consolations of Christ. 2. The soul is not much troubled at the evil which the senses present sicknesse reproach Though grace do not so far subdue the appetite that it shall not be medling yet it stayes the will In a gracious man the dictates of reason and conscience conclude the businesse as in Samsons love of an uncircumcised Philistim if grace had prevailed that had soon ceased There is a great deal of wickednesse in the sensual appetite it is impetuous since the fall 2.
Aretius Zanchius to that purpose to shew that â—raction may be omitted in the very act of the Supper But Zanchy in an Epistle to a noble man hath this passage The bread is to be broken before the people after the example of Christ the Apostles and all the ancient Church and also to expresse the mystery of the passion and death of Christ which are lively represented by that action The breaking of the bread signifies 1. How we should be broken in humiliation for our sins and the pouring out of the wine how our bloud and life should be shed and poured out for our sins if we had that we deserve 2. They represent unto us how the body of Christ was broken and his bloud poured out for our sins M. Perkins Not the Palatine the French or English Churches have lately invented or brought in the breaking of the bread but the whole Apostolical ancient Church above 1500 years ago and since that time have used it according to Christs command Do this Paraeus de Ritu fractionis in S Eucharistia c. 5. See his 6th Chapter where he shews how frivolous that argument is Frangere Hebraica phrasi nihil aliud est quà m distribuere and gives this rule Where ever in Scripture the word Break concerning bread is put alone it is an Hebraism and signifies to distribute because the Hebrews above other nations used not to cut bread with a knife but to break it with their hands when they took it themselves or gave it to others to take but when the word â—ive is expresly added to it it signifieth the true breaking or dividing of the whole bread into parts as Matth. 14. 19. Mark 6. 41. Luke 9. 26. Matth. 15. 36. Mark 8. 6. and in the institution of the Supper Mat. 26. 26. Mark 14. 22. Luk. 22. 19. It is not necessarily required that the Lords Supper be administred in unleavened bread For bread is often times named and repeated but the word unleavened is never added Wherefore as it is in it self indifferent whether the wine be red or white and whatsoever the kinde or colour be if it be wine so it is not greatly material whether the bread be leavened or unleavened so it be bread Attersol of the Sac. l. 3. c. 5. The Papists pretend the institution of Christ who say they made the Sacrament of unleavened bread instituting it after he had eaten the Passeover which was to be eaten with unleavened bread according to the Law of Moses neither was there any leaven to be found in Israel seven dayes together We deny not saith Attersol but Christ mâ—ght use unleavened bread at his last Supper having immediately before eaten the Paschal Lamb yet no such thing is expressed in the Gospel The Evangelists teach He took bread but make no mention or distinction what bread b he took nor determine what bread we should take no more then limit what wine we shall use but leave it at liberty to take leavened bread or unleavened as occasion of time place persons and other circumstances serve so we take bread If Christ on this occasion used unleavened bread it was because it was usual common and ordinary bread at that time as we also should use that bread which is common It is therefore no breach of Christs Ordinance nor a transgression of the first original institution of the Lords Supper to eat either the one or the other The Papists give a mystical reason why the bread must be unleavened because hereby is signified our sincerity but this is ridiculous for if unleavened bread because it is unmixed must signifie my sincerity then the wine because it is mingled with water must signifie my duplicity and hypocrisie Whether it be leavened or unleavened bread we will not strive but take that which the Church shall according to the circumstance of the times and persons ordain Yet this we dare boldly say That in the use of leavened bread we come nearer to the imitation of Christs action then those which take unleavened For our Saviour took the bread that was usual and at hand there being only unleavened bread at the Feast of the Passeover and no other to be gotten We therefore taking the bread which is in ordinary use and causing no extraordinary bread to be made for the nonce are found to tread more nearly in the steps of our Saviour Christ. Therefore unlesse you will renew the Jewish Passeover of banishing all leaven at the time of the holy Communion your precise imitation of unleavened bread is but apish Although Azymes were used by Christ it being then the Paschal Feast yet was this occasioned also by reason of the same Feast which was prescribed to the Jews Protestants and Papists both grant it not to be of the essence of the Sacrament that it be unleavened but in its own nature indifferent When the Ebionites taught unleavened bread to be necessary the Church commanded consecration to be made in leavened bread The Grecians use leavened bread the Papists unleavened and that made up in such wafer-cakes that it cannot represent spiritual nourishment We hold either indifferent because in the institution we reade of bread without commanding leavened or unleavened De panis qualitate nos non contendimus si modo verus sit solidus panis quod de hostia Papistarum vix potest affirmari Ames Bell. Enerv. Tom. 3. Disp. 32. Cassander himself complaineth that the Papists bread is of such extream thinnesse and lightnesse that it may seem unworthy the name of bread Whereas Christ used solid and tough bread which was to be broken with the hands or cut with the knife The custome of the Christian Church by the space of above a thousand years was to put upon the sacred Table after Christs and the Apostles example a solid loaf which was broken into pieces among the Communicants for all the people did communicate Now this quantity of bread is reduced into round and light wafers in the form of a peny whereof they give this mystical reason because that Christ was sold for thirty pence and because that a peny is given for a hire unto those that have wrought in the Vineyard Matth. 20. 10. Upon these Hostes they have put the Image of a Crucifix Pet. du Moulin of the Masse lib. 1. cap. 7. lib. 3. cap. 3. The use of the Wafer-cake is defended by the Papists and some Lutherans as Gerh. loc commun Tom. 5. de Sacra Coena c. 7. but Christ used it not whose action is our instruction and also there is no Analogy or a very obscure one between the sign and thing signified Whether it be necessary to mingle water with the Eucharistical wine Aquinas saith Water ought to be mingled with wine but it is not de necessitate hujus Sacramenti Some Papists for mingling water with wine pretend the Antiquity of Councels and Fathers But we say 1. There is no such thing in
acknowledge that in the Sacrament there is a solemn praising of God which sometimes is called a Sacrifice as likewise that the believers did offer up charitable alms which sometimes is called a Sacrifice as likewise that there is a representation and commemoration of Christ who was our Sacrifice But to hold that here by the Priest is offered up again the body and bloud of Christ though after an unbloudy manner is a falshood and many that swear by the Masse know not the horrible impiety of it They hold that the offering up of this to God is efficacious for the quick and dead and those in Purgatory The Fathers oft term the Lords Supper a Sacrifice partly in regard of the spiritual Sacrifice therein offered and partly because it is a lively representation and commemoration of Christs Sacrifice once offered on the Crosse and partly also because it succeedeth in the room of the Passeover and those other Sacrifices that in the Old Testament were offered But that they ever dreamed of any other Sacrifice distinct from the Sacrament no Papist shall ever be able to prove M. Gatak of Transub p. 113. In Sacrificiis offerimus in Sacramentis accipimus Beza A Sacrifice and a Sacrament cannot stand together for by a Sacrifice something is offered to God but by a Sacrament something is received from God Therefore the Paschal Lamb was not a Sacrifice as the offering up of Bullocks and Lambs but only a Sacrament and sign of our redemption by Christ Heb. 7. 10. there needs no other expiatory oblation Why should I offer then to expiate sin when it is expiated already The Papists say It is a Sacrifice properly so called The whole essence of a Sacrifice depends upon the institution of Christ say Suarez and Salmeron if any Sacrifice had been instituted it must have appeared by some word or act of Christ neither of which can be found 1 Cor. 11. after the words Do this Paul ver 25. immediately expounds what was meant by doing expressing the acts of doing As often as you shall eat which was spoken generally to all the faithful in Corinth not to the sacrificing Priests They prove it from Virgils Calf Cum faciam vitulâ pro frugibus ipse venito See Iansen Concord c. 13. p. 904. Rhemists on Luke 22. 20. Object Almost all things are by the Law purged with bloud and without shedding of bloud is no remission Heb. 9. 22. But in the Sacrifice of the Masse there is no effusion of bloud therefore there is no remission made for sins and by consequent it is not a propitiatory Sacrifice 1. Nothing therein is properly sacrified not the Bread and Wine for they are transubstantiated say they before the Sacrifice not Christs body for no living thing can properly be sacrificed unlesse it be slain but Christ being once dead dieth no more 2. The Papists say it is an external Sacrament yet Christ there appears to no sense but is concealed under the accidents of Bread and Wine 3. They say it is Sacrificium incruentum an unbloudy Sacrifice yet Christs bloud is there truly and really shed and drunk by the Communicants with the mouth 4. It is a perfect and allsufficient Sacrifice yet they repeat it daily Propitiatory is either that which pacifieth the wrath of God and pleaseth him by its own vertue and efficacy which is only the Sacrifice of Christ in his own self or else by Gods gracious acceptance and indulgence Rom. 12. 1. Heb. 13. 16. Phil. 4. 18. Heb. 9. 10. the Apostle from the iteration of Sacrifices doth conclude the insufficiency of them for if Christ be offered again and again he is an imperfect Sacrifice and we need something else The Apostle also in those Chapters doth often inculcate the once offering and once oblation by Christ offering up of himself once we are free from the guilt of our sins Heb. 3. 9. The entrance of Christ into the heavens is compared with the old High-priests entrance into the holiest of holies and therefore as none but the High priest might go in there so none could offer this Sacrifice but Christ himself and withall it implieth that to the perfection of Christs Sacrifice is required his continual appearing in heaven for us Malachy 1. 11. useth the word offering which was properly a part of the service used in the Church in his time to signifie the Gospel-service which succeeds in the New Testament and to expresse it more particularly he cals it a pure offering no longer carnal and grosse but wholly spiritual Irenaeus by the pure offering in Mal. 1. 11. understandeth the Eucharist now in use and many of the Ancients suppose it resembled in that action of Melchisedech Gen. 14. 18. And they call it the Christians Sacrifice succeeding in the room of the Jewish Sacrifices the Sacrifice I say of the Eucharist not their Sacrifice of the Masse M. Gatak of Transub The pure prayers and worship of God that should be in all Churches under the Gospel as Tertullian Eusebius Ierom and Augustine expound it M. Shâ—p Reply to M. Ball. Vide Grot. in loc There was a Controversie of late years fomented by some through Popish compliances That the Lords Supper might be stiled a Sacrifice the Table an Altar which produced in the discussion of it as all controversies do in the issue some further truth the discovery of this true decision of it That it was not a Sacrifice but a feast after and upon Christs sacrificing of himself Participatio Sacrificii as Tertullian cals it a sacrificial feâ—st commemorating and confirming all those ends for which the only true and proper Sacrifice of Christ was offered up Private massing or the alone communicating of the Priest is not according 1. To the institution of Christ saying in the plural to them Drink ye all of this 2. To the practice of the Apostles Act. 2. 46. The Councel of Trent saith We commend the Priests communicating alone which is as good as conferring or covenanting alone The Apostle 1 Cor. 11. 28. requires that every man first examine himself and then eat and he testifies vers 23. That what he delivered he received also of the Lord. And so we know that the Lord himself gave unto all which were present with him and suffered none only to be by and look on 2. It is against the nature of the Sacrament for it is a spiritual Feast 3. It is against the name of the Sacrament for it is commonly called a Communion which name seems to be fetched from 1 Cor. 10. 16 17. but what Communion is there when one alone receiveth and not them which are present with him 4. Against the Canon of the Masse the Priest ever speaks in the Plurall number The words of our Saviour Take Eat this is my Body Mat. 26. 26. were spoken to all future Communicants as well as to the Apostles then present for they contain in them an
unworthily and the scandal given to others Our hearts are deceitful Ier. 17. 9. sinne is deceitful Satan is full of stratagems The holy Ghost often warns us Be not deceived Let no man deceive you James 1. 26. Of all deceit self-deceit is the worst Vers. 28. Examine himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from civil affairs For among the Athenians before any were admitted to any office or place of Magistracy they were examined whether they were fit or no. And so let him c. Do it in Christs manner and to his end Eccl. 5. 1. 1 Sam. 16. 5. 2 Chron. 35. 6. The Church of Christ in all ages have required solemn preparation for the Sacrament as the Liturgies and Directories of Reformed Churches shew In the Primitive Church there was rather an excesse then defect Zanchy observes that it was the occasion of instituting of Lent because of their coming to the Sacrament at Easter The ancient Fathers and primitive Christians the night before they received sate up and prayed which they called their vigiliae Reasons First Because of God the Lord and Master of the Feast Iob 13. 11. Prov. 23. 1. Observe five things in that Parable Matth. 22. 1. The King comes to see his guests God observes what hearts we come with into his presence 2. He makes diligent enquiry takes notice of every one personally there was but one without the wedding garment and he could not lie hid 3. Mark his impartiality as soon as he espies him he saith Friend how caâ—â—est thou in hither 4. How inexcusable those are that abuse the Ordinance when he was charged that had not the wedding garment he was silent 5. The rigour and indispensablenesse of the sentence v. 13. Secondly Because of the Feast it self being heavenly and for the soul. At this Ordinance we have the highest and most solemn intercourse with God that we have in any Ordinance we renew not the Covenant in prayer and reading the Word Thirdly Christs practice before his institution doth teach as much in that he washed his Disciples feet Iohn 13. Fourthly Our hearts are naturally prophane and wicked and indisposed to this duty if we were so perfectly holy as we should be we should be ever ready for holy performances but our hearts gather soil exceedingly Purge out the old leaven before you come to eat Christ our Passeover that was sacrificed for us 1 Cor. 5. 7. What he meaneth by the old leaven he telleth you in the next verse it is the leaven of malice especially that we must be carefull to purge out According to our preparation will our profit be if one come fitly it is a means of a great deal of good Communion with God sealing the Covenant the Lord and we are made friends under seal partaking the body and bloud of Christ. It is like our evidences in the time of trial when our Land is questioned 2 Chron. 30. 3. our hope in the Resurrection lies in this Iohn 6. 54. it seals our initiation and exhibits our growth in Christ. A Sermon will confirm but one particular grace as patience or the like but the Sacrament confirms the body of graces and a man receives an influence of grace into his whole soul. The Apostle in the Conclusion of the 1 Cor. 11. appoints this as a great remedy to prevent the judgement of God for their abuses about the Sacrament to judge our selves 1. Self-abasing will follow self-judging 2. Justifying God Rom. 3. 4. 3. Sin will be bitter to such an one 4. He will not judge others Rom. 14. 3 4. A childe of God may receive unworthily 1. By coming carelesly and negligently to the Sacrament 2. By coming in the guilt of any one sin unrepented of Fifthly Because of the danger of coming unprepared Matth. 22. the Devil will enter into â—s as into Iudas Luk. 22. 3. compar'd with Iohn 13. 27. If we receive not Christ we receive Satan Cyprian saith of the Lords Supper Pâ—tro remedium Iudae venenum 1 Cor. 11. 17. 27 29 36. The staying away will not prevent the danger Matth. 22. those that would not come to the Supper when invited were destroyed as well as those that came without the wedding garment Not to come is to starve our souls to come unworthily is to poison them One is said to be guilty of the bloud of Christ 1 Cor. 11. 27. that is a murtherer of Christ divers wayes 1. Christ is really present though not corporally and locally he looks upon the injury done to the Elements as done to himself if one wrong insignia majestatis the Kings coin or the like it is treason 2. The same bent and disposition of heart that carries a man to prophane the Elements would carry him to crucifie Christ Christ is sacramentally united to the bread and wine 3. In the Sacrament Christ is set forth as crucified Gal. 3. 1. Isa. 53. 6. our sins crucified him he whose heart is not affected with such an object allows the deed of the Jews is an accessary post factum 4. There is a great resemblance between Iudas his act and yours 1. He was a Disciple so thou a Christian. 2. He did betray Christ for a small matter Zech. 11. 10 11. so thou preferrest a base lust before him 3. He betrayed him with a kisse thou at the Sacrament 5. Thou wouldst make Christ die in vain Christs death is useful for satisfaction and sanctification satisfaction of Gods wrath and sanctification of our hearts we trample his bloud under our feet as unholy that is common Vers. 29. He that eateth and drinketh unworthily eateth and drinketh damnation or judgement to himself Damnation if he be a reprobate and impenitent hypocrite judgement though he be regenerate and a true beleever M. Hilders God punisheth this sin in his children with inward and outward chastisements The Lord abhors the like offence in the Sacrifices Mal. 1. 7. This worthy receiving is not a legal worthinesse Secundum absolutam dignitatem wherein one can plead that the thing he doth deserves the thing he would have but an Evangelical worthinesse Secundum divinam acceptationem The original of all our worthinesse is the change of the Covenant Exod. 12. 43. Every man by nature is under the Covenant of works he that was uncircumcised might not partake of the Jewish Passeover Circumcision notes two things 1. A change of the Covenant 2. Sanctification of a mans nature Col. 2. 11. He that was uncircumcised was out â—of Abrahams Covenant and unregenerate This change of the Covenant comes by the change of your Head your union with Christ Gal. 3. ult Corpus Christi non edunt qui de corpore Christi non sunt We must seriously examine our state whether we be in the state of grace 2 Cor. 12. 5. The children of God mistrust their own searching and desire God to search them Psal. 139. lat end Thou must be a new
consideration of our Saviours death for our sins should be unto us a most powerful motive to repentance Two things are necessary in the point of repentance for sins past to confesse and lament them before God humbly craving pardon and for the time to come to reform and amend our lives casting away all our transgressions and applying our selves to all holinesse and righteousnesse Now to the performance of this duty the death of Christ must needs be to him that considers of it the most effectual argument and mighty motive in the world Do we not here see that the sins we have lived in are most loathsome to God for had he not hated them with infinite hatred would he have inflicted such horrible punishments upon our Saviour his only Son by them Do we not see that they are most dangerous to our selves exposing us to the suffering of intollerable evils unlesse by vertue of Christs death we be freed from them which can never be but upon our Repentance God hath in the death of Christ discovered such infinite abomination of sin and withall such infinite grace to the sinner that this should prevail with us Paul saith All we which are baptized into Christ are baptized into his death and we are buried with him by baptism into his death and we are crucified together with him that the body of sinne may be abolished We must be made partakers of the death of Christ if ever we will be made partakers of his resurrection we must be made conformable to his death if ever we will live and reign with him Marks to know whether our repentance be right 1. If it be speedy and without delay Satan alwayes saith it is either too soon to repent as in youth or too late as in old-age 2. Constant not cast it aside because we repented at our first conversion 3. Voluntary and so a filiall not a forced repentance voluntary repentance speaks love to God forced love to our selves 4. It must be deep and thorow repentance sutable to our sins the greatest sinners if gracious have the greatest sorrow and their joy is the more full after Psa. 22. 4. 2 Sam. 14. 14. III. Love This is a special grace of the Gospel it is a longing desire for the good of our brethren or a willing that good to one which is proper to him There is a double Union First Mystical with Christ the Head by faith and with one another by love Secondly Moral an agreement in judgement and affection Ioh. 17. 11. See 21 22 23. v. Act. 4. 32. Christ was 1. Incarnate for this end that his people might be one Ephes. 1. 10. 2. This is often inculcated in Christs Sermons Iohn 15. 17. He came from heaven on purpose to propound to us a patern of charity Ephes. 5. 2. Unity is the beauty strength and safety of the Church Act. 1. 14. See Isa. 11. 6. 3. Christ died for this end Isa. 2 15 16. 4. Christ aimed at this in his Ascention and pouring out of his Spirit Ephes. 4. 5. 5. It is the end of Christs Ordinances in the Church of Baptism 1 Cor. 12. 13. and of the Lords Supper 1 Cor. 10. 17. Every one is bound to love four things saith Augustine First God who is the chiefest good and therefore deserves the chiefest love Secondly Himself God gives no commandment for one to love himself because he commands one to love God as the chiefest good and so to love him as to enjoy him which one cannot do without love of himself Thirdly To love man as man 1 Thess. 3. 12. Fourthly To love all the Saints the brotherhood 1 Pet. 3. 17. those which love Saints as Saints or because Saints must needs love them all Ephes. 1. 15. Col. 1. 4. Philem. 5. Our love must be 1. Sincere or without hypocrisie Rom. 12. 9. it is so when we cleave to what ever is good in him and abhor what is evil in him 2. Fervent 1 Pet. 1. 22. 3. Constant a friend loveth at all times We must also love our enemies Matth. 5. 44 45. It is reported of Iohn that in his old-age being unable by weaknesse to speak long unto the Congregation he would stand up and â—n stead of a long Sermon ingeminate this precept Diligite filioli diligite Little children love love one another The subject of his Epistle is love 1 Iohn 3. 18. He is called the beloved Disciple because he was so full of it himself Christ cals it the new Commandment because excellent or because solemnly renewed by him Iohn 13. 34. These are my Commandments that you love one another This is the great grace which distinguisheth the children of light from the children of darknesse Iohn 13. 35. He that loves not is not of God There are high Elogies of it 1 Cor. 17. We must love our neighbour as our selves Iam. 2. 8. We must neither wish nor do them any more hurt then we would wish or do to our selves 2. We should really promote his good as our own 1 Cor. 10 24. We are 1. To pray for them Heb. 13. 3. 2. Counsel them Heb. 3. 13. 3. Relieve them in their wants Mat. 25. lat end The Sacrament is a Seal of our Communion that we are all one bread and one body It is evident that Christ upon his death instituted that Supper As to be a seal of that Covenant of grace between God and us ratified therebâ— So also to be a communion the highest outward pledge ratification and testimony of love and amity among his members themselves M. Thomas Goodwins Christ the universal Peace-maker part 2. Sect. 2. Yet the great wall of separation between the Papists and us is the Sacrament of the Altar and those that are called Lutherans and Calvinists the Lords Supper And this is a grace pressed with the like necessity toward man that saith is toward God The Christians in the Primitive Church did kisse each other at the Sacrament this was called Osculum pacis the kisse of peace in sign of love D. Clerk Some keep themselves from the Sacrament because they are not in charity These men shew manifest contempt to Christ and his blessed Ordinance that rather then they will forsake their malice they will want it 2. Such professe they will live still in malice and have no desire to be reconciled for if they had they need not refuse to receive 2 Cor. 8. 12. The Love-feasts were appointed to signifie their mutual love one to another they were immediately before the receiving of the Sacrament 1 Cor. 11. 21. St Chrysostome makes the love-feasts to be after the taking of the Eucharist They were used to have a great Feast to which all the poor people were invited on the charges of the rich This they did partly in imitation of our Saviour who instituted the Sacrament after a full Supper and partly in expression of their perfect love towards all men These Agapae or Love feasts
that may be And thus God is dishonoured in heart Now he is dishonoured outwardly and that 1. In tongue 2. In action In word by all such kinde of speeches as are contrary to those four kinds wherein our words touch Good any way that were named in the affirmative part As first contrary to good and charitable wishes there are 1. Formal wishes as when men in a form say God bless you God save all much more when it is in falshood the tongue speaking peace when the heart wisheth mischief as David complains of his enemies that came to visit him and then wished him all welfare in tongue but were so contrary minded that after they wished he might never recover and so were bold to utter their malicious conceits when they came forth 2. Contrary to these good wishes are curses imprecations and execrations against ones self or others especially such as wherein the Devil hath his name honoured as the Devil take thee the Devil go with thee or though God be wished to be the authour of the evil as God confound thee or the like It is a token of an evil heart to be apt to curse they which love cursing shall have enough of it these bad wishes will fly back to the nest where they were hatched The Apostle delivers it as a token of an unregenerate man that the gall of aspes is under his lips and that his mouth is full of cursing and bitterness it is a proof of a soul very much void of the fear of God when a man dareth to speak to God to become his hangman or executioner and a most horrible boldness when a man dare invocate the Devil for revenge S. Iames speaks of it as a wofull and grievous crime that a man should with the same mouth bless God and curse man who was made after the image of God yea not alone to curse men but to curse any creature wishing pox or plague upon it or murrain or the like is a fearful abusing of God from whom we dare ask such things unless we curse in Gods Name being armed by his authority and warrant for if God bid his servants curse they must curse I mean by pronouncing a curse yea by praying God according to his truth to fulfill his curses But of wicked and unwarrantable cursing we have an example in the proud Goliah who cursed David by his gods and of Shimei who cursed David with a horrible and bitter curse And these be against good wishes 2. Against respective mentioning of Gods Titles and Attributes there are two faults the one is a light and foolish speaking of them by way of wonderment or otherwise as O Lord God Good God when a man thinks no more of God nor his goodness then he thinks of the Devil or Pope so in other like occasions 2. There is a mentioning of Gods Titles by way of vilifying and abusing him as Who is God that I should let Israel go and What God can deliver out of my hands and a mentioning of him by way of blaspheming speaking evil of him in such fearful accusations as are not to be named as raging against his justice truth and wisdome and charging him with the contrary imperfections as some in their distemper have done a most hideous and fearful sin Contrary unto good conference of Gods Word and Works there are four faults 1. Vain jangling a discoursing of Gods Word or Works onely to shew wit and win applause or to dispute of them onely to try masteries and get victory especially if a man choose out nice points or genealogies and idle needless questions If a man do jangle and wrangle about the most useful points it is a great fault but if he fill the world with controversies about trifles this is a greater abuse and more dangerous because these matters will most easily breed doubt upon doubt 2. When men make jests of Gods Word alleadging any place of Scripture in merriment to procure laughter or make a mock of any of Gods special Works as the people did of the Apostles speaking in strange tongues as if it had been nothing but the vent of new wine overabundantly swallowed 3. When men misapply Gods Word and Works as by mis-alleadging them to countenance sin and maintain wickednesse or contrarily putting off Gods testimonies and mis-interpreting Scripture as that wicked Syricius would have no Ministers marry because those that were in the flesh could not please God and as the Popish Cardinal would have the Pope take upon him to punish because it was said to Peter Slay and eat and such like But especially the making spels of verses of Scripture by the words written spoken or hanged upon ones neck to cure agues or the like and so by misapplying Gods works to any wicked conclusion as if he did not hate sin because he is patient in not punishing of it Any wrongful wresting of the Scriptures or any of Gods works is a shameful abusing it to Gods dishonour Cavilling and despitefull objecting against Gods Word as if it were false and repugnant to it self or a meer invention of men and against his works as if they were not righteous and just picking a quarrel with God in either of these two is an high dishonouring of him and very displeasing to his Majesty And all these are directly contrary to the holy and good conference which we ought to have together of Gods Word and Works Now some other things are contrary to the confessing of the true Religion and these are 1. Denying and disavowing the same principally if it be against the light of a mans own conscience and after some professing and maintaining of it before for Christ saith that if any man deny him before men him will he also deny before his heavenly Father So Peter denied that he knew Christ but we know how dear it cost him afterwards 2. There is opposing the truth of God setting ones self by shifts and devices to impute falshood unto it and to pull down the pillars of it as the wicked Iews opposed themselves to the faithful and sincere preaching of Paul and did dispute against those things which he spake labouring to make it appear that all he spake was but a meer lie and falshood which is therefore a very wicked thing because it tends to make others also hang back from believing the truth and most wicked when it is done contrary to a mans own knowledge or conscience and so that he himself knows it is truth which he opposeth but most of all abominable when it is as it was in the forenamed Iews joyned with actual persecuting of them which do stand for the truth and labour to uphold the same Lastly when men strive to maintain falshood or false Religion and false Faith indeavouring by coloured and cloaked reasons to get unto it the colour of truth which is heresie when it is joyned with obstinacy and then a most damnable thing when a man is condemned of his own
conscience and yet will persist in the maintaining of his lying imaginations not suffering his mouth to be stopped though his own heart sees and knows that he is answered and that it is but a lie which he stands for with so much earnestnesse And these be the most hainous disorders of the speech whereby God is dishonoured Now follows to speak of actual dishonours and these are twofold 1. Generall Then speciall Generally to live a scandalous and offensive life in the profession of true Religion to make a shew of fearing yea to fear God in truth and yet so little to regard the Name and Honour of God as to give occasion to those which desire matter of obloquy and reproach which is charged upon the wicked Iews that by their means the Name of God was evil spoken of among the Gentiles Their lewd and ungodly and unrighteous life made that truth and sound Religion which they did professe to become a by-word and to be contumeliously spoken of by all those which knew them and so the wickedness of David in that foul sin of his opened the mouths of the enemies and gave them matter to speak evil of He that being of Gods House causeth it by his ungodly demeanour to have an ill name brought up upon it as if his Religion would no more sanctifie men then if they had it not he doth exceedingly dishonour God as a bad servant discrediteth his Masters house for it gives suspition of ill government when the people are of a disordered conversation Yea and those which do hinder others also from imbracing the true Religion and cause them which are godly to receive some blemish and aspersion as if they were equally wicked though they be more wary and crafty to keep it in And that is in general Now in special it is done two waies 1. By persecuting any for righteousnesse sake seeking to hurt them in body goods or name because of their good life because of their refusing to joyne in sinful actions or the like as the Pharisees did persecute the Apostles and as Paul was persecuted by the Iews himself having first been a persecutor and as Herod took and slew Iames and would have slain Peter also here Gods Name his Truth is with great violence as it were defaced and made hateful amongst men and therefore this of all sins is counted most grievous and likely doth bring with it a severe and speedy judgement This is to fight against God with drawn sword as it were to come into the field with weapon in hand against him 2. Sin is committed to the dishonour of God when his natural benefits and Ordinances are abused and this is done four waies 1. When a man enjoyes them with a doubting conscience or against his conscience then and in that manner doing or using them upon the example of others or the like when he in his own heart though erring through mis-information of judgement doth suppose them to be unlawful to offend against the conscience is to set light by God I mean when the conscience seems supported by some place of Scripture that it cannot well answer otherwise if an idle scruple be objected through Satans temptation without any ground from Gods word or when a man perceives it sufficiently answered and cleared then it must not be taken as the voice of conscience but as the voice of Satan by his crafty temptations troubling and molesting conscience and then a man is not to heed it but to break through it so to winne his own liberty and dash those needlesse fears out of countenance But when a man grounding himself upon any place of Scripture doth esteem any thing unlawful because he thinks so and cannot see the matter yet in his judgement cleared from that appearance but thinks still that the Scripture condemneth it then to do it is to sinne against God and so the Apostle Paul saith I am perswaded that nothing meaning no indifferent thing either in regard of Levitical Ordinance as Hoggs-flesh and bloud or of Idolatrous abuse as meat offered to Idols is unclean but to him saith he that esteems any thing sinfull to him it is unclean And it may fall out in this case that a man shall be so perplexed that in doing the thing he shall sin because he goes against his conscience in not doing it he shall sin because he may by some other bond be bound unto it it being a duty commanded which he takes to be a sin forbidden And so much for offending through an ill informed conscience Secondly The creatures of God are abused prophanely when a man rusheth upon them with brutish boldnesse not caring to crave license from the God of heaven nor regarding to give him thanks for them having taken the benefit and comfort thereof If a man eat and drink sport himself use marriage or the like and do not intreat of God a liberty to use these things and having enjoyed them goes away and never opens his mouth or lifts up his heart to render praises unto God this is as it were a challenging of a kinde of property and interest in these things as if they were our own this is a denying of Gods Soveraignty and peculiar right over them an intruding and incroaching upon them and no better then a stealing of them from the Lord. Beasts which have no manner of reason to discern of their Creator which never conceived of a supream and infinite Ruler of all things they do thus fall upon all they meet and take it at all adventures And thieves deal so with men all is their own they lay hands on whether they have the good will of the owner yea or no and he that so doth playes the thief and the beast with God not acknowledging his title and preheminence in and over all things Thirdly These creatures of God are abused superstitiously and that two wayes 1. By placing Religion in them doing them as things which will of themselves specially please and honour God and profit our souls or abstaining from them as from things which will defile our souls and offend God as those in the Colossians which laded themselves with observations Touch not Taste not And so those which after the abrogating of the Ceremonial Law would not eat the meats formerly forbidden If a man do abstain from a thing for some civil respect or end or do a thing for the like knowing also that it pleaseth God it is all one which way so ever he do it in regard of the thing it self he offends not but if it be out of a conscience to God-ward to eat or not to eat placing Religion in using or abstaining from any of these common things meat drink apparell or the like then is he very fond foolish and superstitious 2. By applying them to certain supernatural effects and purposes to which God hath no way fitted nor assigned them as to divine of things to come to finde out hidden secrets and here
and a readinesse to relieve them in their necessity We honour men when taking knowledge of that excellency which is in them we bear our selves accordingly towards them In as much as the unreasonable creatures also love their little ones and are loved of them the Law-giver would have this natural affection which ought to be in a man of a more noble quality then that which is found among the very beasts The beasts are capable of natural affections but only man is capable of honour 2. In some respect a man ows more affection to his wife and his children then o his Father or Mother but in honour the Father and Mother have alwayes the preheminence The honour due unto Superiours of all sorts is reverence of minde declared by some civil submission as of rising before them and giving them the honour of speaking first 3. The Reason of the Precept That thy dayes may be long Which promise if we respect the words in the Hebrew may be read two wayes either so That thy dayes may be long upon the Land which the Lord thy God giveth thee for then he did as it were give it to them after he had delivered them out of Aegyptian bondage or word for word That they may prolong thy dayes viz. Thy Parents both readings have the same meaning but this later hath a special emphasis for it sheweth that with our Parents after a sort is the prolonging of our life that we may be the more incited to love and honour them Dayes signifies time because a day was the first sensible distinction of time God promised life in this Commandment rather then any other kinde of blessing because we received life from our Parents therefore life is promised to him which honours those from whom he hath received it This Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that is which respect a special relation which passeth betwixt some men more then others in some special and particular bond binding them mutually one to another The Summe of the Commandment is to shew what duties we owe one to another in respect of their and our place gifts and calling This is made the summe of all the duties the childe oweth to his Parents Honour thy Father and Mother because this is the chief duty of all others yea this is the fountain of all other duties a childe can performe Malachy 1. 6. Deut. 27. 16. The duties required of the natural childe are comprehended under these three heads Reverence Obedience and Thankfulnesse 1. Reverence This reverence must be both inward and outward in the heart and in the behaviour The inward reverence is commanded Levit. 19. 2. Ye shall fear every man his mother and father God begins there where obedience is best tried Secondly Reverence in outward behaviour as bowing to them in standing bare and putting off before them in an humble and lowly countenance and behaviour when the Parents speak to them or they unto their Parents 2. They must obey their Parents Col. 3. 20. Ephes. 6. 1. 1. In doing the things which they command if they be lawfull 2. In quiet and patient bearing their admonitions and corrections Prov. 13. 1. 15. 5. 3. They must be thankfull to their Parents which thankfulnesse consisteth in two things 1. In relieving their Parents when they be in want Gen. 47. 12. 2. In praying for their Parents 1 Tim. 1. 2. Children must be obedient to their Parents so was David 1 Sam. 17. 20. Christ went down with his Parents and was subject to them Reasons First It is a Duty most equal that they should be obsequious to them by whose means they are they were the instruments of thy being Secondly It is a profitable duty that is the promise That it may be â—well with them and their dayes may be long on the earth a prosperous and long continuance upon the earth is the reward of dutifulnesse the Rechabites were highly commended of God for their obedience to their Parents and received this Promise from him as a recompence of their obedience That Ionathan the sonne of Rechab should not want a man to stand before him for ever Thirdly It is well pleasing to God Col. 3. 20. The bounds and limits of it It must be a very large obedience extending it self to all those things which God or some Superiour joyntly over father and childe hath not forbidden Stubbornnesse and disobedience to Parents much displeaseth God When the Apostle would reckon up the foul sins of the Heathen for which the wrath of God was manifested against them from heaven he reckons among the rest disobedience to Parents and when he would describe the ill qualities of those which should live in the later perilous times he saith Disobedient to Parents The Apostle also setteth forth childrens disobedience by a Metaphor taken from untamed head-strong Beasts that will not be brought under the yoke The word therefore is not unfitly translated unruly and it is somewhat answerable to an Hebrew phrase given to disobedient children viz. Sons of Belial which is according to the notation as much as sons without profit or as some will have it Sons without yoke that is such children as refusing to be in subjection unto Parents are no way profitable but work much mischief and cause great grief Cursed be he that despiseth Father or Mother and let all the people say Amen They must not so much as attempt to bestow themselves in marriage without the consent of their Parents Gen. 21. 21. 24. 4. Exod. 34 16. Deut. 7. 3. Wives were given by their Parents to all the Patriarchs in the old Testament Erasmus in one of his Epistles speaking of Levinus that got a wife neglecting the counsel of his friends about it and so proving unhappy he saith Res calidè peracta est magis quam callide They should imitate what is good in their parents Ephes. 5. 1. Though the consent of Parents in second marriages be not absolutely necessary yet it is to be thought fit and convenient because children in some regard exempted from parents authority do notwithstanding owe duty to them and they are to testifie it by being advised by them in some sort in their after bestowing of themselves in marriage Elton on the fifth Commandment The duties of parents to their children are either in their tender years or riper age common to both or special The fountain of parents duty is love This is expresly enjoyned to them Many approved examples are recorded thereof as Abrahams and Rebecca's and others Reasons Great is that pain cost and care which parents must undergo for their children if love be in them no pains cost or care will seem too much Contrary to love in the defect is want of natural affection which is reckoned in the catalogue of notorious sins Rom. 1. 30. Tit. 3. 3. in the excesse is too much
word all wanton and uncleanly speeches phrases songs that may be and is called wanton which tends to satisfie unlawful lust in ones self and to provoke it in another Words that may enkindle and enflame grosse words tales of unclean acts and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them This is that which the Apostle cals rotten communication when he saith Let no corrupt or rotten communication come out of your mouths and again It is a shame to name the things that are done of them in secret When a man talks of any impure action with delight when he maketh mention of any impure part or deed with intent to stirre up others especially when he doth sollicite another unto this deed by such speeches or means this is an horrible sinne for nothing then stands betwixt words and deeds but want of opportunity This is the breach of this Commandment in Word Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action or the action it self 1. In regard of things leading to the action there is wantonnesse or lasciviousnesse so the Scripture cals it in the several parts of the body the eye the ear the foot the hand And 2. In the whole body as all impure imbracings and kissings which is called by the Apostle dalliance or chambering and mixed dancing of men and women especially if it be a wanton dance with a wanton ditty Thus is this Commandment broken by actions leading to the leud deed Now by the deed it self either out of Matrimony or in Matrimony Out of Matrimony by two sins 1. Uncleannesse 2. Fornication Uncleannesse is all strange kinde of pleasure by this act where it is done otherwise then according to the rule of nature this is either with others or with ones self There is a self-pollution 1. Speculative in wicked and unclean thoughts therefore God is said to be The searcher of the heart and reins which are the center of those lusts Matth. 5. 28. 2. Practical in unclean acts Some Divines say polluting of ones self is a greater sinne then the polluting of others because it is against a greater relation but in polluting others they pollute themselves therefore that is the greatest sinne Fornication is when two single persons that have not entred into a Covenant of Marriage do abuse each others bodies It is called Fornication à fornicibus in quibus Romae solebant meretrices prostrare from the vaulted houses where such strumpets used to prostitute themselves 1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin vers 13. 1. It crosseth the end of Gods Creation The body is not for fornication but for the Lord. A third Argument is drawn from the glorious resurrection vers 14. glory and immortality shall be put on the body therefore it should not be polluted here A fourth Argument is drawn from the spiritual relation between the body and Jesus Christ it is a member of his mystical body ver 15. A fifth from the spiritual Union between the body and the Lord vers 16 17. A sixth from the intrinsecal pollution that is in the sinne of fornication above other sins vers 18. No sins are more against ones own body A seventh Argument is taken from the inhabitation of the Spirit in them vers 19. They are dedicated to the Lord no unclean thing might come into the Temple when it was dedicated to the Lord 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves soul and body unto God Ye are not your own vers 19. therefore Gods it is an act of justice suum cuique tribuere The ninth is drawn from the act of redemption v. 20. You are bought with a price Christ hath purchased the body as well as the soul therefore you should gratifie God with both It is a fearful sinne No fornicatour shall enter into the Kingdom of Heaven 1 Cor. 5. 11. 6. 9. Reasons 1. It is a cause of many other sins Prov. 23. 28. 2. A punishment of other sin Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24 26 28. 3. It is directly opposite to sanctification 1 Thess. 4. 3 4 5 7. 4. No sinne is committed with such delight and pleasure as this is and therefore it must bring in the end more bitternesse to the soul therefore the Scripture speaks so often of the bitternesse of this sinne Heb. 12. 15 16. Iob 13. 26. These tricks of youth will be bitter to men one day Prov. 5. 3 4. Eccles. 7. 27 28. See Iob 3. 12. Prov. 6. 30 31. Heb. 13. 4. Rev. 21. 8. The Turks thus punish whordom they take the paâ—ch of a beaâ—â— new killed and cutting a hole thorow thrust the adulterers head in this dung-wallet and so carry him in pomp thorow the streets Some Countreys punish it with whipping others with death The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate was death Levit. 20. 10. Thus is this Commandment broken out of marriage in marriage it is broken by the married in regard of others or themselves In regard of others by the sinne of adultery which is coming near another mans husband or wife For whoremongers and adulterers God will judge and those that do such things shall not inherit the kingdom of Heaven He that committeth this sinne doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever Therefore the Lord in the Decalogue hath placed that Commandment as a greater before that of theft and Salomon Prov. 6. 30 35. maketh the Adulterer farre worse then a thief because he may make satisfaction to a man for the wrong he hath done him so cannot the Adulterer That is a dreadful Text Prov. 2. 19. The mother of Peter Lombard the Master of the Sentences and Gratian the Collector of the Decrees and Peter Comestor an Authour of School-Divinity was but a whore and she being near unto death confessed her sinne and her Confessour reproving the crime of her adultery committed and exhorting her to serious repentance she answered she confessed adultery was a great sinne but when she considered how great a good followed thence since those her sons were great lights in the Church she could not repent of it A Papist in Queen Maries time taken in adultery in Red-Crosse-street said Yet I thank God I am a good Catholick Sylla sirnamed Faustus hearing that his Sister had entertained two adulterers into her service at once which were Fulvius Fullo and Pomponius whose sirname was Macula he put it off with a jest upon their names Miror inquit sororem meam Maculam habere cum Fullonem habet Of this sinne there are two kindes First Single
kinde of his reward and according to the measure of his work the degree of his reward As a man soweth so shall he reap that 's for the kinde and he that soweth sparingly shall reap sparingly he that soweth bountifully shall reap bountifully that 's for the degree Doctor Hackwell on Dan. 12. 3. Those Arguments that are usually brought out of Scripture do not necessarily inferre it the places brought to prove it are Daniel 12. 2. 1 Cor. 15. 42. Matth. 19. 28. Iohn 15. 3. Some think that no place carries it more fully then that 2 Corinth 9. 6. Every man they say shall receive a reward not only according to the quality of his works but according to the measure and degree of them which that place seems to intimate therefore there shall be different degrees of glory according to their different degrees of grace Peter Martyr on 1 Cor. 15. 41. is against it and a worthy Divine of our own follows him Cameron disputes this Question at large Tomo 2 do praelect in Matth. 18. 2. and holds that there shall not be different degrees of glory Spanhem Dub. Evang. part 3. Dub. 135. handleth the Question learnedly and largely and is for the negative Altingius in his 2d Tome part 1. Probl. 64. disputes this Question and holds the affirmative Davenant Rivet B. Hall D. Hackwell and divers others for the affirmative As in heaven there is gradus foelicitatis so cognitionis Paraeus It is such a controversie as Rivet well observeth in which men may hold either way Salvo fidei fundamento because both sides alledge probable reasons Henry the 7th as Sir Francis Bacon shews had a three-fold right to his Crown By Birth Victory and Marriage A Christian hath a four-fold right to eternal life 1. By Gift 2. By Birth 3. By Marriage 4. By Victory Aquinas hath this Question Utrum beati qui erunt in Patria videbunt poenas damnatorum and resolves they shall because it makes to the perfection of their blessednesse Opposita juxta se posita magis elucescunt They shall perfectly see the punishment of the wicked that their blessednesse may the more content them and they may give more abundant thanks to God The Schoolmen say at the day of Judgement the damned shall see the glory of the Saints partly propter invidiam because they shall envy at their prosperity and partly propter privationem It is usually said that grace and glory differ not specifically but gradually that grace is glory begun and glory grace perfected therefore grace is called glory 2 Cor. 3. lat end But say there was perfect grace in Adam and Christ though they were not received into glory and that perfect grace is not glory though it can be in none but such as are glorified Christ in respect of his soul was Comprehensor though Viator in respect of his body Vide Aquin. par 3. Qu. 19. Art 10. Adams grace was perfect in suo genere but not simpliciter the same also may be said of that grace wherein the apostate Angels were created Whether the blessed Saints after the end of this world shall inhabit this earth or at least often visit it Curiosè quaeritur doctè ignoratur Voet. Biblioth Studiâ—s Theol. l. 1. c. 9. D. Willet upon the Romans holds the affirmative as I remember and grounds it on that place of Mat. 5. 5. Some urge that place in Peter A new heaven and earth wherein dwelleth righteousnesse that is righteous persons FINIS This about Shame should have come in among the compound Affections after Zeal BOOK VI. Pag. 578. and was sent heretofore but came too late That I may not emit any main Affection though I mentioned before but three compound Affections I shall adde something of Shame Of Shame IT is sometimes a vertuous habit and disposition in the minde consisting in a mediocrity between two extreams Impudence Ier. 8. 12. and Bashfulnesse or Cowardise Luke 9. 26. so men are said to be modest or shamefac'd Ephes. 5. 12. 2. A perturbation of the minde when our hearts smite us for some grievous sin Ezra 9. 6. 3. It is taken for infamy and publick disgrace when a man is made a spectacle of shame and derision to others Zeph. 3. 11. so men are ashamed put to shame Hab. 2. 10 11. Shame is a meer confusion as the Hebrew word signifies a jumbling together of passions It is a stirring of grief fear hatred distrust anger against some reproachful thing in regard of our selves or others therefore shews it self by blushing weeping It makes a man hide himself and he dare not look upon another We must be ashamed of 1. Foul sinfull and unclean deeds 2. The company and fellowship of sinners 3. The deserved punishment of sin 4. The shews and appearances of sinne We must not be ashamed 1. Of good deeds as Paul was not of the Gospel 2. Of reproaches for well-doing we should contemn such contempt 3. Of good men suffering such punishments and reproaches as Oâ—esipâ—â—rus was not of Paul Phil. 4. 4. Of poverty or affliction AN ALPHABETICAL TABLE A ABarbanel commended l. 1. p. 112 Aben Ezra commended ib. Actions How we dishonour God in our common Actions l. 9. p. 805 806 Acts. Acts of the Apostles why so called l. 1. p. 45 Who are the best Expositors of it l. 1. p. 46. Adam Adam his first sinne was a great sinne l. 4. p. 304 305 306 The time of his fall uncertain l. 4. 304 The evil consequents of that first sinne l. 4. p. 306 Adoption l. 7. p. 510 511 Adultery what l. 9. p. 841 842 Affections Affections how they are called and what they are l. 7. p. 546 547 God doth his people good by them l. 7. p. 599 654 Their finfulnesse l. 7. p. 547 548 Marks of sanctified affections and means to sanctifie them l. 7. p. 548 549 Particular affections l. 7. p. 540 550 551 The simple affections l. 7. p. 551 552 The compound l. 7. p. 573. to 579 Affections in God l. 2. p. 167 Agony what l. 5. p. 429 Air divided into three regions and the use of it l. 3. p. 239 240 All-heal an herb very medicinal l. 3. p. 255. m. All sufficient God is All sufficient l. 2. p. 143 144 Amazement double l. 5. p. 429 Ambition l. 4. p. 339 340 Amos when he wrote who best interpret him l. 1. p. 39 Auabaptists confuted l. 3. p. 295. l. 8. p. 668 669 670 671 672 Amen an Hebrew word and what it signifies l. 8. 654 We should say Amen to others prayers ibid Angels Angels why not spoken of in the Creation and when made l. 3. p. 236 Their Names Nature and divers Questions about them l. 3. p. 268 269 270 271 272 273 274 275 276 278 279 Do not move the Heavens l. 3. p. 235 Angelici a sect of hereticks l. 3. p. 275 Anger Anger what in God l. 2. p. 170 171 What in us the
11. 12. ubi per Testimonium tam Hebraeorum quam Christianorum Interpretes librum legis intelligunt Buxt Epist. Dedicat. ad Anticritica Hist. Eccles. 18. * Ista ita se habere sine ulla alia curiosa indagatione pro certo credimus Noli ergo in his quae fide duntaxat rectè intelliguntur curiosè refutandis laborem frustra consumere quaerereve quî ista fieri aut non fieri possint Quod si credis mihi quaedâ—m sciscitanti responde Quibus obstupefactus Philosophus Credo inquit Et gratiis illi actis quod ipsum devicisset non solùm eadem cum sene ipse sentire verum etiam consilium dare coepit illis qui perinde erga fidem Christianam atque ipse antè affecti erant ut jam doctrinae Christianae assentirentur atque jusjurandum adjecit se non modo sine numine divino mutatum esse sed etiam vi ac virtute quadam inexplicabili ad religionem Christianam conversum Doctrina Dei quidem praecipua pars Evangelii fuit non tantum in dubium vocata sed etiam damnata doctrina nimiruÌ„ de perseverantia Sanctorum in fide ex qua pendet articulus de certitudine salutis nostrae per Christum Haec verò doctrina de perseverantia pendet à doctrina de immutabili sanctorum electione ac praedestinatione sine qua doctrina articulus de gratuita per Christum justificatione nullo modo consistere potest Zanch. discept cum Marbachio Tota haec doctrina Christi est Apostolorum explicata ab Augustino recepta ab Ecclesia Catholica renovata à Luthero Bucero totius Germaniae duobus luminibus Id. ibid. * Anno 1540 intercedente Cardinali Contareno à Paulo III. petierunt ut vitae illud institutum Pontificia autoritate confirmaret Qui addita hae cautione illud ratum habuit ne plures quam 60 viri ad eam societatem adscriberentur Sed cum postea animadverterent illam vitae rationem ad restituendam resarciendam nutantem labascentem Pontificiam Ecclesiam prae caeteris ordinibus maximè idoneam esse 1543. anno decrevit ne ullis vel locorum terminis vel personarum vumero societas haec Iesu nomine insignita circumscriberetur Chemnit in exam part 1. Decret Conc. Trid. Praef. Certò constat Regem Hispaniarum si selum Angliam cum Belgio donare posset totiâ—s Europae magnaeque partis mundi Monarcham citò evasuruÌ„ Iam verò ad evertendos Anglos nihil tam conducit quam dissensio discordia inter illos excitata tum perpetuoque nutrita quod citò occasiones meliores suppeditabit Campanellae de Monarch Hisp. Discur c. 25. Equidem nulla opportunior aut major potentia est ad opponendam classem Anglicam quam potentia Hollandiae Zelandiae Nam hae non solum navium numero sed etiam experientia maritima omnes alias multis parasangis antecedunt ut taceam jam de ferocia divitiis gentium Campan ib. c. 27. * Si quis locus ipsis objiceretur respondebant nos literae minimè obnoxios esse sed Spiritum qui vivificat sequi oportere Calv. adversus Libertinos c. 3. Vide plura ibid. Juvenal Satyr Aug. de civ Dei l. 1. c. 25. Lomb. * De civit Dei l. 11. c. 21. Ludov. Viv. in August loco citato Psal. 136. 5. * See D. Arrowsmith on that Text. See his 8 9 10 11 14 15 16. 17. Chapters Deus creavit hominem rectum naturarum autor non utique vitiorum sed sponte depravatus justéque damnatus depravatos damnatosque generavit Omnes enim fuimus in illo uno quando omnes ille unus corrupit quia per foeminam Iapsuâ— est in peccatum quae de illo faâ—ta est ante peccatum August de civit Dei l. 1â— â— 14. Doctor Twiss against Hord. Nam ista colluvies ab aliis haereticorum sectis in eo differt quod non tantum certis in rebus erraverit verum sit immensum quoddam stupendorum deliriorum mare adeò ut vix unius Anabaptistae caput reperiri possit quod non sit imbutum aliqua opinione diversa à reliquis Calv. Instruct. advers Anabaptistas Laeti compend Hist. Univers Period German Art 2. p. 536. I had this salutation from one judicious Divine Sir You study to make us idle 1. God takes notice of the time of mens enjoying the Gospel 2. He expects proficiency according to this time 3. Men that live under the Gospel ought not only to be instructed but teach others according to that condition wherein God hath set them not by way of office 4. Such must be first instructed themselves in the principles of Religion 5. There are principles of Religion Fundamentals such Doctrines on which all godlinesse is built 1 Cor. 3. 12. and all superstructions must agree thereto 6. There is an order and method to be observed in bringing men to the knowledge of the Gospel viz. to instruct them in the principles first 7. Those that are not instructed in principles are not capable of higher doctrine 8. Ignorance in principles is a just ground of reproof and a great matter of reproach to those that live under the Gospel Mark 1. 15. This takes in the right knowledge of the Law and sinne the transgression of it its nature desert that one must mourn for it and turn from it * Apostolus Baptismorum meminit quia ad statos inter veteres Baptismi dies alludit Paschae nimirum Pentecostes ubi plures simul baptiâ—ari consueverant vel quia de plurium Baptismo simpliciter loquitur Spanhem Unum est judicium irrâ—tractabile valens in perpetuum Grot. See M. Foorths Exposit. of the Apost Cat. * Dr. Field of the Church l. 5. c 22. Isa. 28. 16. 1 Cor. 3. 11. * Quod est ab ipsis positum praedicatum Jun. ad Bellar. cont 3. lib. 3. cap. 23. The Prophets and Apostles are not fundamenta fundantia but fundata such foundations as themselves had a foundation even the Lord Christ the ground of a Christians faith is Thus saith the Lord thus it is written The Observation Sermo qui rudes in Christo inchoat Fundamenti vocabulum est metaphoricum ab aedificantibus sumptum atque denotat illud totius structurae firmamentura in imo positum quo sustentatur aedificium quoque subducto corruit protiuâ—â— in frusta dilabitur Davenant adhort ad pacem Eccles. c. 2. Extet communis formula cetechismi in usum puerorum â—â— qui erunt rudiores in populo sic ipsa veritas illis familiaris reddetur ac â—imul eam ipsam discent ab imposturis corruptelis discernere quae sensim apud cessantes irrepere soleâ—t Plane enim tibi persuasum esse oportet Ecclesiam Dei catechesâ— carere non posse c. Calvinus Epist. pro Lectori Angliae 1 Sam. 1. 25 Prov. 22. 6. See Prov. 6. 22 Prov. 31. 26. which is meant chiefly of instructing
à Deo sed secundùm naturam corruptam ab homine Psalm 51. 7. Quia itaque malum istud à natura scilicet corruptâ— est originaliter in natura tota est subjectivè propagatur cùm generatione carnali transitivè nec exui potest nisi per gratiam supernaturalem naturam ipsam restaurantem non minus naturalis ista impotentia est vocari debet quà m venenum naturale est serpenti rapacitas lâ—po Spanhem Exercit. de Gratia universali Annotat. in Sect. 12. Anima non est ex traduce verum à Deo ut vulgò dicitur creando infunditur infundendo creatur ab origine prorsus impâ—lluta in carne autem sine semine peccatum quod est spirituale sedem non habet si haberet quomodo corpus spiritum inficeret Non potest inquit Bellarminus intelligi neutro verò corrupto quomodo unio labem induceret maximè torfit haec objectio perspicacissimum Augustinum ut patet in Epistolis ad Hieronymum optaâ—â—m Anima non extra nec ex sed in corpore satis preparaâ—a à Deo sine labe â—reata contrahit labem quae inibi seminalitâ—r latebat in ipsa unione Dr. Prid. Lect. 21. de Peccato Originali This troubled and staggered Aug. lâ—pist 28. For if the soul be not naturally traduced how should original sin be derived from Adam unto it Dr. Rein. of the Pass Quo pacto siat haec propagatio cognoscâ—re arduum est desinirc periculosum Molinaeus See Doctor Reinolds on the Passions c. 32. and Master Pemble de Origine formarum and Baronius his Philos. Theol. Ancil Exercitat 2. Art 6 7 8 9 c. Corpus anima perinde ab Adamo fluunt modo tamcu propagandi diâ—tari illud quidem ex traduce est haec verò ex infusione quae hoc respectu à parente est quod non animaâ— creat Deus qua animam simpliciter sed qua unius de Adami siltis anima est Deus non solum ut creator considerandus est sed â—tiam ut judex Creator est animae quoad substantiam cujus respectu cum creatur pura est Iudex est praeterea Deuâ— dùm animam creat quoad hanc circumstantiam scilicet quod non anima simplicitèr ei sit creanda sed unius ex Adae siliis anima Hoc respectu justum est animam dâ—sâ—râ—re quoad imaginem in Adamo amissam ex qua desertione sequitur carentia justitiae originalis ex qua carentia peccatum ipsum originale propagaâ—â—r Sandford de Desc. Christ. ad infer l. 3. Animae nostrae à Deo creante neque accipiunt puritatem seu justitiam sanctitâ—tem neque impuritâ—tem propensionem ad malum sed tantâ—m essentiam spiritualem proprictates ab essentiâ— dimnâ—ntes Sed animae co ipso instanti quo creantur sunt impurae simul enim creantur uniuntur substantialiter cum corporibus contagiosis ex quibus labem contrabunt Baron Philos. Theol. ancil Exercit. 2. Artic. 8. Vide etiam Molin Enodat gravis Quaest. de Peccato Originali We should be humble not only for the sinnes of our lives but for our original sin so David Psal. 51. and Paul Rom. 7. latter end the pollution of nature in us All sin is in our natures virtually though not formally a The lusts of our own hearts are greater enemies then the world and Satan Propter continuam intrâ—nsccam aâ—herentiam Bonar 1. Because of their multiplicity and variety Titus 3. 3. 2. Their great activity our thoughts are swifter then the sun 3. Their pride and sovereignty b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nazianzene The new birth is the noblest birth Some say that by the death of Christ all mankinde are restored and that infants have no need of regeneration that men when they grow up fall from the principles which they had in their infancy and when they return to that condition they were in in their infancy then they are well and urge Matth. 8. 1. to prove that infants have principles begun in them by which they may turn to God See of actual sins Rom. 7. 17. Jam. 1. 15. They are called the deeds of the old man Evil works Dead works The works of darknesse See Ainsw on Deut. 17. 2. what transgression is a Contra Faustum l. 22 c. 27. Augustinus Hieronymus ita ponunt peccata cordis cogitationum oris verborum operis membrorum Prov. 3. 28. Jer. 48. 10. That is an infirmity in the body which a man makes not choice of takes not pleasure in and labours to cure and so in the soul. It is called a spot Deu. 32. 5. See Psa. 51. 2. Rev. 22. â—1 The stain of sin is that silthiness whereby the precious soul being tuâ—ned from God is defiled and become unclean Mat. 15. 20. 2 Cor. 7. â— Jam. 1. 26. Lyf Princ. of Faith and good Consc. * Rutherfords Triall and Triumph of Faith Serm. 19. Maculaâ—â— si quae sit quae in Iustificatione tolli dicitur mihi ignotam esse ingenuè fateor nec à quoquam exponi posse quae tandem sit â—xistimo Theologi Pontisicij quum in hujus maculae natura investiganda quingentos propemodum annos summo studio diligentia elaboraverint nihil reperire potuissent quod verum esse ulla ratione demonstraverint aut demonstrare coâ—â—ti suerint Wotton dâ—â— Reconcil par 2. l. 2. c. 27. Ne concilium quidem Tridentinum quicquam de maculâ—e natura dâ—sinitum reliquit imâ— eam ne noâ—inaâ—â—t ' quidem nedum explicavit etsi tam multa sess 6. de justific disseruerit Id. ib. c. 26. Macula importat quendam desecâ—um nitoris propter recessum à lumine rationis vel divinae legis Aquin. 1. 2. quae 86. art 2. The guilt of sin is properly in the conscience but every part is defiled with it Rom. 3. 13 14 15. This is also hard to discover some make it a middle thing betwixt culpa and poena Rutherfords triall and triumph of faith Serm. 19. Reatus poenoe vel ad poenam is the chief thing which is commonly called guilt and therefore guilt is obligdtio ad poenam He proves it also there out of the Fathers l. 3. p. 103 104 The division of sin into sin reigning or not ruling is taken out of Rom 6. 12 14. Rom. 8. 22. The reigning poweâ— of sin lies mainly if not only in the will There is a fourfold act in the will and sin reigns by every one of them 1. Election when one chooseth what sin commands 2. Consent to all the laws of sinne 3. Fruition Ephes. 4. 19. 4. The imperium of it it is the commanding faculty of the soul. 2 Sam. 22 24. Psa. 18. 23. Ezek. 7. 19. Every mans bosome sin ariseth from the inordinate love of some earthly thing 1 Joh. 2. 15. Licitis primus omnes See M. Burgess of Grace and Assurance sect 9. Ser. 76. God is not in all his thoughts or al
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
Jesu stultâ— sibi placeant Ethnico battalogismo quòd in eo nomen Jesu ad quadringentas usque quinquaginta vices iteretur non nisi proditores in illum sunt Iuda ipso fâ—re dâ—teriores qui gloriam salutis nostrae nulli alteri nomini communicandam ab illo cripiunt sibi ipsis sanctis stultissimis devotionum suarum sigmentis impertiuntur Abbot Antich Demonst. â— 12. Mr Owens Display of Armin c. 11. Condoâ—andus hic error veterum nonnullorum charitati etiam ex Philosophis nonnullos per legem naturae salutem consecutos esse proâ—itentium Twiss contra Corvinum c. 11. Sect. 5. Sâ—erravit Zuinglius non in eo hallucinatus est quod dixerit Quenquam salvum fuisse factum sive side in Christum sed quod existâ—maâ—it donatos tali side fuisse de qâ—ibus neque verbo Dei neque ex historiis side dignis id probari potest Joh. 17. 3. Rivet Disput. 7. de Gratia universali Goel Redempter Job 19. 25. Isa. 59. 20. 1 Cor. 1. 30. 1 Potestate quia est verus Deus ad redimendum genus humanum sufficientibus viribus instructus Psal. 49. 8 Isa. 35. 5. 2. Affectu quia est verus homo propinquitate carnis nobis conjunctus 3. Effectu quia interposito sanguinis sui precio nos redemit à potestate Satanae ac mortis à peccatis ab ira Dei ab aeterna damnatione Redemption which in the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes but most frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the delivery of any one from captivity or misery by the intervention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a price or ransom that this ransom or price of our deliverance was the bloud of Christ is evident he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 28. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. M. Owen of Redemption l. 3. c. 5. To redeem signifies the fetching back of a thing by price or force Christ is a redeemer in both senses 1 Cor. 6. 20. Col. 2. 15. Redemption is Nomâ—n apud latinos propriè significare vel iteratam emptionem vel simpliciter emptionem exposito pretio sumpta emere notius est quam ut probari debeat Rivetus Disputat 6. Mediator vocatur 1 Tim. 2. 5. Heb. 8. 6. cap. 9. 15. cap. 12. 24. ratione Personae Officii est enim media id est secunda Persona inter Patrem Spâ—ritum sanctum Est Mediator inter Deum homines devâ—nitus ab aeterno constitutus Geâ—h loc commun Mediator est qui se medium interponit inter partes dissidentes alios aliis reconciliat Sohnii expos August confess Vocamus Mediatorem eum qui inter aliquos dissidentes aut certè non conjunctos medium se interponit ut eos redigat ad concordiam vel â—ovo foedere conjungat Bellarm. l. 5. de Christo c. 1. * God would have the work of our salvation effected by a Mediator 1. Because of the vast distance bâ—â—ween 1. Mans universal original pollution and Gods infinite essential holinesse Gen. 6. 5. Hab. 1. 13. 2. Mans universal continual guilt Prov. 24. 16. 15. 16. and Gods essential justice and jealousie against sin Exod. 34. 7. Isa. 33. 14. 3. Because of the Lords demand for satisfaction and mans utter inability to satisfie and obey 2 Cor. 3. 6. Job 9. 2. 2. Because of the extraordinary suitablenesse and sweetnesse of this way it sets forth all Gods Attributes and satisfieth all mens scruples Mediatorem Dei bâ—minum medium inter Deum homines non officio modo sed etiam natura quae muneris officii fundamentum est dâ—cebat esse medium quidem non negatione qui neque Deus neque homo esset à tali eâ—im Mediatore satisfactio percipiâ—m poterat sed participatione qui simul Deus homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in una eademque Persona esset Thes. Theol. Salmur part 1. de Christo Mediatore Christ is sometimes called the Son of man and sometimes the Son of God because he is both in one Person See Master Perkins Tome 1. Chap. 18. Of the Order of Causes of Salvation Costerus saith Christ is Mediator excellentiori ratione homines verò participatione Has distinctiones Scriptura nescit diversos Mediatores nunquam nominat imò contra unum esse asserit At in unitate nihil distinguendum sciunt omnes Chamierus tom 2. lib. 8. cap. 7. Omnis Mediator est medius at nullus Angelus nullus sauctus est medius inter Deum homines Qui pro omnibus interpellat pro quo nemo is unus utriusque Mediator Id. ibid. Ne dites pas que nous y avons adiousté de moâ— de seul Consuâ—tez le texte Grec la version Latine Consultes les Dictionaires Grecs Latins Francois vous en apprendrez que la mot dont l'Apostre se sert signifie un seul qu'il faut tournâ—r ces parales un seul Mediateur De Croi dâ— vâ—ritè de la Religion Reformee Vide plura ibid. a A Surety is one that stands ingaged for another Christ is therefore called our high-Priest who was to stand betwixt God and the people and our Sacrifice the beast died not for its own fault b In a debt there are two things 1. The principal the debt of obedience Christ might have paid the debt though he had never entred into the bond Col. â— 15. 2. The accessory the forfeiture Nomine poenae the curse Christ that he might be a Surety for us not only paid the debt but entred his name into our Covenant Christ himself was made under the Law as a Covenant of works and by coming under it himself he abolished it Gal. 4. 4. He took away the curse by being made a curse for us If we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant he is a Surety if a Testament he is the heir of it See B. â—shers Mystery of the Incarnat of Christ p. 9 10 11. We owe perfect obedience to God by vertue of our Creation performance of the Law is a debt Gal. 5. 3. Christ was to perform for him and all his the duties we were bound to perform he made paiment for our obedience by his active obedience 2 Cor. 5. and amends for our sin by his passive obedience his bloud Rom. 5. 9. Active obedience answered the precept passive our transgression of the prohibition Bellarm. de Christo lib. 4. c. 9. 10. Those Texts which the Papists alledge for proof shew rather ordinem then meritum Phil 2. 8 9. Heb 2. 9. Luke 24. 46. Quoties Spiritus sanctus agit de fructibus incarnationis eos omnes ad nos refert Chamierus tem 2. l. 2. c. 8. Vide Calvin Institut l. 2. c. 17. sect 6. The Socinians from this of Christs meriting for himself inferred that his merit was not satisfactory * Salvator noster vocatur Masiach Dan. 9. 25 26.
cum adjectione Meshiach Jehovah unctus Domini Dan. 2. 2. cui Luc. 2. 26. respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est que haec appellatio in N. T. libris tritissima Aaron and his sons were anointed and the high-Priests in succession ever after but the inferiour Priests only at the first time The high-Priest was anointed alwayes with sacred oyl the confection of which the Lord himself appointed in the Law One Prophet may seem to have been anointed but there seems not to be any certain proof of anointing any Prophet Whether the Kings had the holy oyl poured upon them or no it is doubtful yet it seems rather it was by 1 Kings 1. 39. This outward Ceremony or Type expressed two things 1. That God did of his good pleasure assign and depute that person to that Office 2. That God would certainly assist him with gifts fit for his place if he were careful to seek the same at Gods hands Unctio antiquitus in V. T. oleo fiebat quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora tum agilia accomodum erat duabus rebus naturalibus significandi quarum una est personae ad munus aliquod divinum obeundum sanctificatio consecratio alterum adaptatio seu donorum ad illud necessariorum collatio Armin. Thes. Pub. decimâ— quarta Christ as man first received Gratiam habitualem which did perfect his humane nature in it self These personal excellencies in Christ were Dona virtutes qualifying gifts for his office and sanctifying graces 2. Gratiam capitis as the Churches head John 1. 14. Not as if that of the Papists were true it is therefore perpetual because continued by the Priest still who they say offers up the body of Christ in the Masse as a Sacrifice to God but 1. Because by his once offering he did fully accomplish that which was needful for his Church so that he needs not to be offered again 2. Because the fruit is eternal thy pardon shall be for ever thy grace for ever Christs priestly actions were transient but the benefit endureth for ever 3. He continually exerciseth his intercession 4. He admitteth of no successour and this is one main reason why the Apostle maketh him a Priest for ever because there is no Successour as there was in Aarons order therefore to hold Priests Sacrifices and Altars is to make void the office of Christ and to deny his Priesthood The great relief the Jews had against sin committed was in the priestly Office The high-Priests great work was to make Atonement for the sins of the people for reconciliation Levit 16. 14 21. Heb. 2. 18. when Christ died upon the crosse he then offered up himself a Sacrifice and made atonement to God the Father all our sins were laid upon him But Christ did all in a more transcendent and eminent way then any high-Priest did before the high-Priest though he offered up a Sacrifice to God yet himself was not made a Sacrifice The parts of Christs priestly function are two Satisfaction and Intercession the former whereof giveth contentment to Gods justice the later soliciteth his mercy for the application of this benefit to the children of God in particular B. Usher of Christs Incarnation Some say there were three things in the priestly Office 1. Ostensio a representation of ones person Exod. 28. 12 29. The high-Priest did bear the names of the children of Israel on his shoulders to shew that Christ represents you to his Father every day and on his heart to shew Christs tender affection to you Heb. 9. 24. 1 Ioh. 2. 21. 2. Oblatio an offering of a Sacrifice the Priests offered Sacrifices Christ in a way of obedience voluntarily laid down his body and soul which was equivalent to all the persons in the world Heb. 9. 14. 3. Intercessio Heb. 7. 29. the Priests burned Incense Those things which God hath promised and Christ purchased shall be bestowed by the Intercession of Christ. When the Priest went into the holy place he sprinkled it with bloud Christs Intercession is his most gracious will fervently and unmovably desiring that all his members for the perpetual vertue of his Sacrifice may be accepted of the Father Rom. 8. 34. Heb. 7. 25. Vide Aquin. part 3. Quaest. 22. Art 1 2 3 4 5 6. Alwayes when the Scripture speaks of the redemption of Christ it cals him God Acts 20. 28. because therein the efficacy of his redemption lay but when that speaks of Christs intercession it cals him Sonne Heb. 4. 14. 7. ult because Christs interest and favour with God was the great ground of his acceptance with him A compleat Priest must have 1. Fulnesse of righteousnesse so had Christ habitual righteousnesse active and passive righteousnesse 2. Fulnesse of interest in God so had Christ Matth. 3. ult therefore he was able to reconcile us unto God 3. Fulnesse of compassion must be a pitiful high-Priest 4. Fulnesse of merit in his Sacrifice The obedience of Christ did in a far higher degree please God the Father then the rebellion of Adam did displease him For there the vassal rebelled here the equal obeyed B. Bils Full Redemption of mankinde by the death of Christ. His death was an act of obedience he died in obedience unto his Fathers will or to the agreement between his Father and him Matth. 26 54. Ioh. 10. 18. 17. 4. Phil. 2. 8. As there is a Covenant of grace between God and us so there was a Covenant of redemption between God and Christ. Non intercedit per humilem deprecationem ut vulgò loquuntur per modum suffragii sed potius per modum jurisdictionis atque per efficacissimam perfectissimi sui meriti repraesentationem Maresii Hydra Socin expugnata lib. 1. cap. 17. Joh. 17. 24. Christ doth not in Heaven kneel upon his knees utter words or put up a supplication unto his Father for us that is not agreeable to the glory to which he is exalted but appearing in the sight of God for us as a publick person he willeth and desireth that the Father would accept his satisfaction in the behalf of all that are given unto him Vedel de Deo Synagogâ— l. 2. cap. 11. Vide plura ibid. Quid potuit cogitari convenientius quam ut imago Patris increata creatam reparareâ— imaginem Filius naturalis Patri accerseret Filios adoptivos Rivet Disp. 13. de satisf Christi Vide Grotium de satisfactione Christi c. 4. Mors peccati poena est Rom. 5. 12. 6. 2. quam nemini infligit Deus nisi aut peccatotori aut peccatoris Personam referenti Rivet Disput. 13. de satisfactione Christi Ex 1 Pet. 2. 21. iâ—eprè Sociniani colliguâ—t Christum exemplarem saltem servatorem esse quâ— doctrinam ammâ—tiatam mortalibus non actionibus solum sed passionibus sanguinis sui effusione obsignavrrit adcóque in utroque genere exemplo praeiverit Quasi verò alli fines
Father 2. Civilly so men Act. 16. 30. 3. Possessively so a Master over his servant the husband over his wife When this Lord of lords Lord Paramount came into the world Augustas Caesar by a strict Edict commanded that no man should give or receive the title of Lord. Ps. 110. ult Lu. 24. 26 He is called Enosh calamitous man Ps. 8. 5. the Apostle expounds it of him Heb. 2. 5. See Psal. 22. 6. 69. 1. 2. Christ speaks that there of himself say some He did this as our Surety as our Sacrifice so he bare our sins Psal. 40. 12. 69. 5. compared with v. 9. was liable to our debt Gal. 4. 4. 3. 13 Dan. 9. 26. there was a commutation of the person not the debt Isa. 53. 6. He had a negative ignorance though not a privative in his understanding Isa. 7. 15. on this ground he is said to grow in knowledge Luke 2. 52. was troubled in Spirit John 11. 33. His Spirit was spent after labour his strength weakned Psal. 22. 14. all the creatures were against him the good Augels withdrew themselves from him in the three hours of darknesse and approv'd of the judgement the evil Angels set on him John â—4 30. He was whipt and buffeted as a slave The chief Magistrates in Church and State condemned him the souldiers mocked and pierced him God himself had a great hand in Christs sufferings Isa. 53. 16. The same Greek word translated Deliver and Betray is used of God Rom. 8. 32. Jude ver 26. Matth. 16. 21 23. The Priests Mat. 27. 2. and Pilate Matth. 27. 26. and of the people John 19. 11. Acts 3. 13. God ordained Christs death Acts 2. 23. 4. 27 28. 1 Pet. 2. 20. Some say God foreknows but doth not by a certain and immutable Decree predetermine The Apostle Acts 2. mentions his determinate counsel in the first place and in Acts 4. his hand to note his concurring power and his counsel to note his pre-ordaining will 2. A great part of Christs sufferings was immediately inflicted by God Mat. 27. 46. Gal. 3. 13. 3. Christ ascribes the cup to God John 18. 11. Gal. 4. 4 5. Rom. 5. 19. He was obedient in the humane Nature alone not in the divine Dr Hampton * Amariâ—â—iâ—aâ— mortem dulcem nitidam candidam acceptabilem reddit dum audis Iesum Christum Filium Dei suo sanctissimo contactu omnes passiones ipsam adeò mortem consecrasse ac sanctificasse malediâ—â—ionem benidixisse igâ—ominiam glâ—rificasse paupertatem ditasse ita ut mors vitae janua maledictio benedictionis origo ignominia gloriae parens esse cogaâ—tur Luther loc com primae Class c. 6. We should look unto Christ whom we have pierced and on all his sufferings as brought upon him by us nothing will make sin so hateful nor Christ so dear Vulnera Christi rutilantia sunt Biblia practica these lead us to all duties of holinesse The proper object of faith in justification is Christ crucified The Angels love Christ because of the excellency and glory of his person but not as made sinne for them Dignites Personâ— primò conducit ad acceptationem Unde enim fit quod Persona Iesu Christi in nostram omnium vicem admittitur nisi quod Persona jam multò dignior paenam luit atque si omnes in mundo homines plecterentur Secundò ad meritum Tertiò ad compensationem Sanford de Descensu Christi ad inferos l. 3. p. 108. Et in â—ascendi sâ—rte in vivendi instituto in mortis genere nihil nisi humile abjectum sordidum infimumque spectavit cogitavit Quid Deo immortali minus conveniens aut decorum quam è Caelo in terram descendere Hoc paruâ— Immò in ventrem Virginis mortalis se insinuare ibique naturam humanam mortalem omnibus hominis infirmitatibus obnoxiam assumere Hoc ille fecit Quid vero honesto homini magis probrâ—sum contumeliosum indignum quam servili supplicio que latrones tum puniri solebant animam quafi criminosam per vim exbalares Hanc ille etiam sustinere infimâ— abjectionis ignominiâ— extrema notam voluit Salmas Epist. 2. ad Bartholinum de cruce Sugit ubera qui regit fidera August Vagit infans sed in coelo est puer crescit sed plenitudinis Deus permanet Hilar. â— 10. de Trinit Mark 6. 3. * Baronius thinks he made yokes alluding thereto in that he professeth my yoke is easie Mat. 11. 30 Dr Prid. Introduct for reading all sorts of Histories c. 7. p. 51. 2 Cor. 8. 9. a Pope Nicolas the third and others maintain'd that our Saviour Christ was a very beggar and lived here in the lowest degree of beggary that can be which Pope Iohn the 22. condemneth for an heresie Mr Gatakers answer to Mr Walkers vindic p. 40 41. b Mat. 8. 20. Luke 4. 29. Mark 3. 6 7. John 8. 59. The Psalmist expresseth Christs trouble by roaring Psal. 22. 1. The Apostle Heb. 5. 7. by strong crying and tears Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are emphaticall see them opened in my Greek Critica Tanta sudoris copia ut non corpus humectaret solum sed etiam in terram caderet Non sudor aqueus sed sanguineus nec guttae sed grumi cui exemplo quod unquam auditum simile nedum aequale Chamierus Tom. 2. l. 5 c. 13 Vide Sandfordum de Descensu Christi ad Inferos l. 3. p. 203. ad finem a An agony is the perplexed fear of one who is entring into a great and grievous conflict Timor quo corripitur is qui in certamen descendit Arist. Irenaeus saith the year of his age wherein he suffered was about the Fiftieth which he voucheth to be an Apostolical tradition The ground of his opinion was Iohn 8. 57. The common received opinion is That he suffered being thirty three compleat and in the beginning of his thirty four Scaliger addeth one year more and placeth his Passion in the beginning of his thirty five Non timeretur ille qui potest nocere nisi haberet quandam eminentiam potestatis cui de facili resisti non possit ea enim quae in promptu habemus repellere non timemus In Christo fuit timor Dei non quidem secundum quod respicit malum separationis à Deo per culpam neque etiam secundum quod respicit malum punitionis pro culpa sed secundum quod respicit ipsam Divinam eminentiam prout scilicet anima Christi quodam affectu reverentiae movebatur in Deum à Spiritu sancto acta Aquin. part 3. Q. 16. Art 6. b That is not â—ound that one drop of Christs bloud was enough to redeem the world Pope Clement the sixth first used that speech That one drop of Christs bloud was enough to save men and the rest was laid up in the
Body a pledge whereby whole Christ with all his merits and all that he is is made over to a believer 4. A means of exhibiting Christ to the soul. The Sacraments are Instrumenta quadantenus moralia they are accompanied with the power and vertue of the holy Ghost We must therefore receive the Sacrament To confirm our faith Communion with Christ and all saving graces in us to keep in remembrance the Lords death untill he come again and to testifie our love one towards another 1. Our Faith God is able and willing to save us 1. Able to save to the utmost look upon him 1. In his Natures God-man Man that he might suffer God that he might satisfie 2. In his Offices he is a Prophet Priest and King Mat. 8. 2. 2. Willing he died to save humble and penitent sinners Rom. 8. 34. Rom. 4. ult if he spared not his life for us he will spare nothing else There is merit and grace enough in him what ever my sins are or have been for pardon of them and salvation 2. Communion with Christ and all saving graces in us Gods end in instituting of Ordinances is that we might meet him there and have Communion with him Exod 20. 24. it should be our end in frequenting Ordinances Gods eye is specially on our end in all religious duties Matth. 11. 7 8. Hos. 7. 14. Zech. 7. 5. 1. He pondereth the heart 2. He judgeth of our actions by the end 3. The answer will be sutable to our end The Sacrament is the nearest and visiblest Communion with Christ on earth We come to God by Christ in prayer as our Intercessour in the Word as our Teacher in the Supper as the Master of the Feast Rom. 6. 11. 3. To keep in remembrance the Lords death until he come again 1 Cor. 11. 26. that is 1. The Doctrine of it the bread represents his body the wine his bloud we shew our belief of this Doctrine 2. The Necessity of his death we hereby testifie to God our consciences fellow-Christians the world our need of Christ as bread is necessary for our bodies 3. The Sufficiency of Christs death no two creatures are more universally sufficient for all sorts of men then bread and wine therefore God made choice of them for this purpose 4. The Application of Christs death it is the receiving of bread and wine into our stomacks that nourisheth us when the conscience beginneth to be oppressed with the hainousnesse of sinne and the fear of Gods vengeance we should consider Christ bare the curse for our sins upon his body that we might be delivered from them and made perfect satisfaction to his Fathers justice that we might be received into favour Rom. 8. 34 35. 4. To testifie our love one toward another that I shall speak of afterward Of duâ— Preparation for the Sacrament We must labour to perform all holy duties in a right manner God requires preparation to every service to the Sabbath Sacrament Some say the scope of the first Commandment is that Iehovah alone must be our God whom we must worship of the second that he must be worshipt alone with his own worship of the third that he must be worshipt after his own manner God is more delighted with Adverbs then Nouns None might approach to the holy things of God having his uncleannesse upon him Nadab and Abihu through carelesnesse or hast brought common kitchin fire whereas it should have been heavenly fire therefore God punisht them God makes admirable promises to prayer yet if we perform it not in that manner which God requires he abhors it Psal. 109. 8. The word is the power of God to convert and strengthen us 2 Cor. 2. 16. The Sacrament is a seal of the Covenant yet if it be received unworthily it is a seal to a blank Iudas took the Passeover at least and the devil entred into him See 1 Cor. 11. 18 20. so the great duty of fasting if not rightly performed is unacceptable Isa. 14. 12. See 2 Chro. 25. 2. and prayer Prov. 15. 8. Reasons 1. Because the Lord requires and orders the manner as well as the matter our obedience must have Gospel-perfection sincerity and integrity In the Passeover the Lamb must be perfect of the first year the man and the Lamb prepared and it offered in the appointed time See Exod. 12. 9. 2 Chron. 30. 18 19. There were four dayes preparation for the Passeover the Lords Supper both succeeds and exceeds it The Ark was to be carried on the Priests shoulders 1 Chron. 15. 13. God made a breach on them because they sought him not after the due order 2. The manner of performing the duty is the most spiritual part of it Non tantum considerandum est id quod agimus sed etiam quibus circumstantiis This shews the true cause why our attending upon God proves so unprofitable and uncomfortable to us because we rest in the work done Secondly We should labour to perform the Ordinances aright and that we may do so 1. The person must be accepted God had regard to Abel and his offering Cains Sacrifice for the matter was as good as Abels the person is onely accepted in Christ This is my beloved Son in whom I am well-pleased in him with us 2. Ever bring God the best thou hast in thy approaches to God bring the best devotion affection Cursed is the deceiver that hath a whole one and brings a blemished one Mal. be troubled thou canst bring no better 3. Come in faith rest upon the promise of Christ that thy services shall be accepted mingle faith with hearing prayer 4. Bring an humble Spirit Let thy soul be rightly possest with the majesty and holinesse of that God to whom the duty is tendred Revel 4. 3. The Lord is to be lookt on as a King in his Glory in his Throne we have a principle of envy in us whom we envy we undervalue 5. Bring a right estimation of the excellency and ends of the Ordinance Isa. 2. 3. Hear and thy soul shall live Take heed how you hear with what measure you mete it shall be measured to you again according to your diligence in the duty will God measure out his blessing 6. There must be a serious meditation before-hand of the spiritual manner of performing the duty Heb. 12. 28. Do not utter indigested prayers a Minister should speak as the Oracles of God 7. One should labour to stir up the graces sutable to the duty and keep down the sins opposite thereto 1 Pet. 2. 1 2. Iam. 1. 18 19. It is the duty of Christians in a special manner to examine themselves that they may come prepared to the Lords Supper 1 Cor. 11. 20. to the end the Apostle proves the necessity of preparation both from the nature of the Ordinance or the institution of it the benefit that we reap by coming prepared and the mischief that befals those that come