punisheth the sins of the Elect in his own Son when he was made sin he was made a curse 4. How small sins have been punished The Angels for one aspiring thought were cast into hell Uzza struck dead for touching the Ark fifty thousand Bethshemites for looking into it Mr. Peacock felt a hell in his conscience for eating too much at one meal 5. The appointing of everlasting torments We should hate sin for God hateth it and that with the greatest hatred even as hell it self Rom. 129. Sin is the first principal and most immediate object of hatred Paul mentioning divers evils saith God forbid I hate vain thoughts saith David our affections must be conformable to Gods He hateth nothing simply but sin and sinners for sinnes sake 2. Sin is as most injurious to God so most hurtful to man therefore it is in it self most hateful The ground of hatred of any thing is the contrariety of it to our welfare as we hate wild fierce and raging beasts for their mischievousnesse Toades and Serpents for their poysonfulness which is a strong enemy to life and health Sin is the most mischievous and harmful thing in the world Just hatred is general of whole kindes as we hate all Serpents so we should all sins Means to hate sin 1. Pray to God that his Spirit may rule and order our affections and set the same against evil 2. Exercise our selves in meditating of the infinite torments of hell which sin deserveth and the fearful threats denounced against it in the word of God of all sorts of evils 3. We should labor to get out of our natural estate for the unregenerate man hates God Psal. 81. 15. Rom. 1. 30. Christ Iohn 7. 7. and good men eo nomine as Cain did Abel 1 Iohn 3. 10 12. they hate Gods ways and Ordinances Prov. 1. 22 29. This hatred is 1. Causelesse Psa. 69. 44. 2 Intire without any mixture of love 3. Violent Psal. 53. 3. 4. Irreconcilable Gen. 3. 15. CHAP. IX Of the Affections of Anger and Clemency given to God Metaphorically OTher affections which are given to God metaphorically and by an Anthropopathy are 1. Anger and its contrary complacency or gentlenesse which are improperly in God for he is neither pleased nor displeased neither can a sudden either pertubation or tranquillity agree to God but by these the actions of God are declared which are such as those of offended and pleased men are wont to be viz. God by an eternal and constant act of his will approves obedience and the purity of the creature and witnesseth that by some sign of his favour but abhors the iniquity and sin of the same creature and shews the same by inflicting a punishment not lesse severe but far more just then men are wont to do when they are hot with anger Exod 32. 10. Now therefore let me alone that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation Gods Anger is an excellency of his own Essence by which it is so displeased with sin as it is inclined to punish the sinner or a setled and unchangeable resolution to punish sinners according to their sins God is greatly moved to anger against all impenitent sinners especially the unjust enemies of his people Rom. 1. 18. and 2. 8 9. 1 Cor. 10. 22. Ephes. 5. 6. and Col. 3. 6. Deut. 32. 21. Psal. 106. 40 because such wrong God He cannot be hurt for that were a weaknesse but he may be wronged for that is no weaknesse but a fruit of excellency seeing nothing is more subject to be wronged then an excellent thing or person for wrong is any behaviour to a person not suitable to his worth And the more worthy a person is the more easie it is to carry ones self unseemly Sin wrongs God 1. In his authority when a just and righteous Governor hath made just and right Laws then it is a wrong to his authority a denying and opposing of it to neglect dis-regard and infringe those Laws Sin is a transgressing of Gods Law and impenitent sin doing it in a very wilful manner with a kinde of carelesnesse and bold dis-respect of the Law-maker God should not have shewed himself wise just good careful of mankinde that is to say of his own work if he had not made his Law for it is a rule tending to guide man to order his life most fitly for that which was the main end of it the glory of his maker and that which was the subordinate end of it his own welfare 2. It wrongs him in his honor name and dignity it is a denying of his perfect wisdom and justice 3. In his goods abusing them 4. In his person sin being offensive to the purity of his holy person Lastly the opposing of Gods people wrongs him in those that are nearest him The properties of Gods anger 1. It is terrible He is called Bagnal Chemah the Lord of anger Nahum 1. 5. His wrath is infinite like himself Rom. 9. 22. if we consider it 1. In regard of its intension for God is called A consuming fire Heb. 12. 29. it pierceth the soul and the inmost part of the Spirit 2. In respect of its extension it comprehends in it all kindes of evil Corporeal Spiritual in life death after death it reacheth to Kingdoms as well as to particular persons or families to the posterity as well as to the present generation 3. In respect of duration it continueth to all eternity Iohn 3. 36. it is unquenchable fire 2. Irresistable compared to a whirlwind God is most wise of great and perfect understanding He is slow to anger never moved till there be great cause therefore he holds out in his anger Great persons inflict great punishments on those with whom they are displeased Object Fury is not in me Isa. 27. 4. Answ. Take fury for unjust undue and excessive anger which riseth too soon worketh too strong and continneth too long so it is not in God but a discreet and well advised motion against any offender by which one is moved to punish him according to his offence anger so taken is in him Anger wrath and rage or fury are sometimes promiscuously put one for another and sometimes distinguished Anger is a boyling of the blood about the heart causing a commotion of the spirits that are near Wrath is the manifestation of that inward distemper by looks gestures or actions tending to revenge but rage is the extremity of both the former Prov. 27. 4. This may humble and astonish impenitent sinners Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men do fire at the first by casting in water and taking away the fewel by repentance and reformation pour out water 1 Sam. 7. 8. Ier. 4. 14. Psal. 6. 8. pray earnestly to him Zeph. 3 3. Moses by prayer turned away Gods hot anger from Aaron and
the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the punishment of eternal death for the least sinne Gen. 2. 17. Rom 6. 23. which death is begun in this life in divers kindes of miseties and punishments which for the most part are proportionable to their sins Gen. 3. 17. and 20. 18 but is perfected in the life to come when the full wrath of God is poured upon it Iohn 3. 36. 2 Thess. 1. 16. This justice is so essential to God immutable and as I may so speak inexorable that he cannot remit the creatures sins nor free them from punishment unlesse his justice be satisfied God cannot dispense against himself because sins do hurt the inward vertue of God and the rule of righteousnesse the integrity therefore and perfection of God cannot stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. By Christ who hath born a punishnent equivalent to our sins for us The Scripture proves the justice of God 1. Affirmatively when it calls him Just A Revenger Holy Right and extols his Justice Exod. 9. 27. Psal. 11. 7 Ier. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Iob 8. 3. 3. Affectively when it Attributes to him zeal anger fury Exod. 20. 5. 32. 10. Numb 11. 10. which are not in God such passions as they be in us but an act of the immutable Justice 4. Symbolically when it calls him a consuming fire Deut. 4. 24. compares him to an angry Lyon an armed Souldier Isa. 38. 13. 5. Effectively when it affirms that he renders to every one according to his works 1 Sam. 26. 23. Gods Justice comprehends his righteousnesse and truth he is just in words and deeds Gods Justice is considered four ways 1. As he is free Lord of all and so his decrees are just Rom. 9. 13. 14. 2. As he is God of all and so the common works of preserving both the good and bad are just 1 Tim. 4. 14. Mat. 5. 45. 3. As a Father in Christ and so he is just in performing his promises and infusing his grace and in bestowing the justice of his Son 1 Iohn 1. 5. 4. As Judge of all the world and so his justice is not onely distributive but corrective His Justice is 1. Impartial he will not spare 1. Multitude all Sâ—dome and Gomorrha and the old World perished 2. Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3. Neernesse the Jews Gods people formerly are now cast off Moses and David were punished 2. General it extends to a mans posterity God will visit the iniquity of fathers upon their children 3. Inexorable no sinners can escape unpunished the sins of the godly are punished in their surety Christ and they are afflicted in this life God is Justice it self justice is essential to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He cannot be corrupted nor bribed Gods Justice comprehendeth two things under it 1. Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to do promising and threatning fit and due recompences of their obedience and disobedience 2. Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge How can God in Justice command a man by his word the performance of that which cannot be done by him without the inward help of the Spirit and yet in the mean time God denies this inward grace unto him God may without blemish to his Justice command man to perform his duty although he have now no strength to do it because once he had strength and he hath now lost it Precepts and Exhortations ordinarily signifie the approving wâ—ll of the Commander and his duty to whom they are propounded although sometimes the duty rather of the hearer then the will of the speaker be declared by them Rescrip Ames ad responsum Grevinch c. 12. Deus jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus Aug. de grat lib. arbit c. 16. Gods Commandments and Exhortations shew what he approves and wills to be done as good but his promises or threatnings shew what he intendeth effectually to bring to passe Mr. Pemble of Grace and Faith Da Domine quod jubes jube â—uid vis said Austin God giveth thee although thou be unable a Law to square thy life by for three causes Ut scias quid acceperis ut videas quid amiseris ut intelligas unde repetendum sit quod amiseris It reproves such as live in sin Exod. 34. 17. Psal. 5. 5. Gal. 6. 6. if God be merciful that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmure at Gods disposing justice in making us poor and should yield to his directing justice obeying his Commandments seem they never so unreasonable Mauritius the Emperor when his wife and children were murthered before him and his own eyes after bored out uttered this speech Iustus es Domine recta judicia tua We should get Christs righteousnesse to satisfie Gods Justice for us and to justifie us The consideration of Gods Justice should afright us from hypocrisie sinning in secret keeping bosom sins It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psal. 33. 24. It may serve to exhort us to glorifie Gods Justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. and 51. 15. 4. God is True Truth or veracity is by which God is true as in himself so in his sayings and deeds He revealeth himself to his creature such a one as indeed he is Real truth or the truth of things is a property of them by which they are the same indeed which they seem It is an agreement betwixt the being and appearance of things it is double 1. Essential or of the very substance of things 2. Accidental of the qualities and actions of things and this as it is referred to the reasonable creature for
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
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
Vine he sate upon the Well he went from Iericho toward Ierusalem He opened his mouth and taught them he touched the Leaper saying I will be thou clean he did sleep He cried with a loud voice and gave up the ghost So he took upon him the very nature of man and was made in all things like unto us but without sinne 6. He had likewise the affections of a man His soul was heavy to death he sighed in his Spirit he was straitned in his Spirit and testified that one of them should betray him he mourned and wept for Lazarus he looked upon them angerly he cried out I thirst Joy Luk. 10. 21. Anger Mark 10. 14. Grief Mat. 26. 38. Love Mark 10. 21. Ioh. 11. 5 13. Zeal Ioh. 2. 17. Fear Heb. 5. 7. as in a man were found in him Now there are divers good Reasons why Christ was to be Man First He was to be a Mediator a middle person betwixt God and Man and therefore was to take upon him mans nature that he might familiarly converse with man and acquaint them with the whole counsel of his Father and therefore the Apostle saith There is one Mediatour betwixt God and man the man Christ Iâ—sus And St Iohn That which we have heard and have seen and have looked upon with our eyes of the word of life He must be man that he might converse with men and be subject unto their senses and so was a fit person to interpose himself and make concord betwixt God and man Secondly He was to be man 1. That he might satisfie Gods justice in suffering for man the things which mans sins did deserve and which were to be inâ—â—â—cted upon man according as it was threatned In the day thou sinnest thou shalâ— dye Mans nature had sinned mans nature must suffer for sin that as by a man came sin and so death so by a man might come righteousnesse and the resurrection from the dead The Godhead was too strong to suffer for it is not possible that the excellent Essence of God should endure or bear any punishment any evil any misery without which yet mans sins could not be expiated therefore did the Godhead cloath it self with flesh that he might suffer in the humane nature that which it was impossible it should suffer in that high and superexcellent nature The Manhood was too weak to bear and overcome in suffering and to deserve by suffering The Godhead was too strong to bear or suffer wherefore the Godhead was to borrow weaknesse as I may so say of the manhood and to lend power to it that that great work might be done which could not be effected without a wonderfull concurrence of exceeding great weaknesse and exceeding great power The Justice of God required that the same nature should be punished that had offended Rom. 8. 3. He could not else have suffered the penalty Gen. â— 24. See Heb. 7. 27. 9. 22. Without shedding of bloud there could be no expiation of sâ—â— there must be active obedience performed in our stead to the Law Gal. 4. 4 5. else he could not have communicated to us Union is the ground of Communion Ephes. 1. 21. Titus 3. 4. 2. That he might honour and dignifie the nature of man by advancing it farre above all Principalities and Powers yea above every name that is named and so God might declare his infinite and unsearchable grace to that frail and feeble nature which came of the dust by making it the chief of all his workmanship and head over all Therefore hath he attained by inheritance a more excellent name then Angels being called the Sonne of God in carrying as I may term it the humane nature to the Divine that nature was exalted above all other natures A woman of some place is dignified by matrimony with a King above all those that were her superiours before so that now of all natures next to the Divine nature the humane nature by being so nearly united to it is become the most excellent and glorious nature So God willing to shew the height and length the bredth and depth of his love which passeth all understanding hath thus glorified the seed of Abraham even above the nature of Angels for he took not the nature of Angels but took the seed of Abraham Thirdly This was done to foil crush and confound Satan so much the more in causing that nature which he envied supplanted and polluted to become so pure perfect and glorious and to triumph over him and lead him captive and tread him under foot and make a shew of him openly The Lord would punish Satan in his envy and make him feel the effect of his power and goodnesse in doing so very much against him by a man to fulfill that that The seed of the woman should crush the serpents head and to cause him to fall from heaven like lightening before the second Adam how much soever he gloried as it were in his conquest over the first Adam Last of all The Lord pleased to do this for our greater consolation and assurance that we might know without all doubt we should finde him a faithfull and a mercifull high-Priest For in that he suffered temptation he knows how to succour them that are tempted Christ was to be a man of sorrow and to have experience of infirmities that by bearing our sorrows he might be fitted to relieve and succour us in all our sorrows for he that hath indured any misery himself is made more tender in compassion and more able in knowledge to afford comfort unto them that must after taste of the same afflictions He knows the weight of sin the intolerablenesse of Gods wrath the violence of Satans temptations and the trouble of being wronged and abused by men We can bring no misery to him but what himself bare or the like so now we are assured to finde him most pitifull to us that for our sakes was content in our nature to be most afflicted You see now that Christ was man and why he was to be so Consider how he was made man and that was wonderfully miraculous above the course of nature and beyond the common custom that he might be wonderfull in his entrance into the world who was to be wonderfull in the course of his life For he was not made of the seed of man by copulation as other persons are but a Virgin did conceive and bring forth a Son Mary descended by direct line from David and Abraham a mean and contemptible maiden whom no man regarded because she was poor she was a chosen vessel to be the Mother of our Saviour and the holy Ghost did over-shadow her and the power of the most High come on her to frame a man in her womb of her substance as you have the Angel telling Ioseph in the first of Matthew and Mary in Luke 1. 35. This was so done 1. Say some of our Divines To free the
Father the condition of satisfying his Justice and to us the condition of being accepted into favour notwithstanding our sin upon our conversion to him The Lord most good is exceeding willing to imbrace the condition yea he did offer it to Christ upon that condition that his justice might be duly satisfied some other way without mans ruine he would save him only man stands off and is not willing to return to God again and Christ hath more to do to perswade us to accept of favour on his terms then to perswade him as it were to accept us on those terms yet he doth perswade win and draw all those to it to whom the benefit of this Covenant redoundeth therefore is he a Mediator of the New Covenant Christ is the treasury of all that riches of grace which God in his eternal pleasure intended to bestow on his elect 1 Iohn 5. 11. Ephes. 1. 22. Acts 3. 15. It was Gods great plot to make Christ Canalis gratiâ— to all the reasonable creatures to the creature fallen the channel of the grace of Reconciliation to the Angels the channel of the grace of confirmation Reasons why God would have all deposited in the hand of a Mediator 1. Man fallen could receive no good thing from God immediately the change of the Covenant brought in a change of the government Ioh. 5. 22. All must come to us by vertue of a Covenant God dealt with man at first in a Covenant-way Adam and Christ were both heads of the Covenant 1 Cor. 15. 47. God appointed them 2. Nothing can be conveyed to us without a paiment in reference to the old debt and a purchase in reference to the new benefit onely a Mediator could do this There is more righteousnesse required to justifie man fallen then Adam had in innocency or the Angels have in heaven that answered but the precept of the Law yours must answer the curse you are bound to the precept as a creature to the curse as a transgressour and there is more holinesse required to your sanctification not only a conformity to God in his Law but a destroying of the old Image All the holinesse of the Angels could not mortifie one sin Christ had an instrumental fitnesse for the Office of a Mediator to answer all Gods ends which were either I. Principal which respect God First The manifestation of his own excellencies to the creature 1. His manifold Wisdom is declared in the Gospel 2. His Love to take a humane Nature to an actuall Union with the Godhead 3. The Mercy of God was never before discovered 4. His Justice in bruising his own Son 5. Soveraignty for Christ to be his servant Secondly The Communication of his Goodnesse to the creature the ground of communication is union there is the fullest union betwixt God and Christ. II. Lesse principal In reference to man so God hath two ends Reconciliation and Communion Luk 2. 14. 1. Reconciliation 1 Tim. 2. 6. a price every way answerable to the wrong God hath sustained by sin 2. Communion Christ in his bosom the seat of love and secrecy by Christ we have a manuduction to God He was near to God whom he would accept and near to us whom we may trust he pleads with God for us and treats with us for God he was faithful to him and merciful to us tender of his honour and our salvation There is a controversie between the Papists and us An Christus sit Mediator secundum utramque naturam Bellarm. Tom. 1. de Christo Mediatore c. 1 3 4. 5 6 7 8. Aquinas part 3. Quaest. 26. Art 2. say Christ is Mediator only as man not as God they urge that Text 1 Tim. 2. 5. we say Christ as God-man is Mediator Christ cals himself the Sonne of man is he not therefore the Sonne of God In Christo solus Deus non est Mediator nec solus homo sed Deus homo saith à Lapide in 1 Tim. 2. 5. The God-head concurred with the manhood in all the acts of Mediatorship and that place 1 Tim. 2. 9. proves that Christ qui fuit homo which was a man is our Mediator but not qua homo as a man The Papists say that Saints are Mediators to God see 1 Tim. 2. 5. There is one Mediator say they of Redemption but of Intercession there are many The Papists make the Saints Mediators of Satisfaction Redemption is nothing else but the paiment of a price of Satisfaction See Iohn 14. 6. Ephes. 2. 18. 3. 12. why may not the Manichees so defend their two principles although it be said there is one God they may elude it by saying there is but one good God and the Scriptures are to be understood of him but there is another evil God No man saith Sadeel against the Papists must expect integram salutem à Christo diviso We are to understand that place 1 Tim. 2. 5. exclusively one and but one as in the former part of the verse there is one God one and but one Vide Estium ad loc You may as well say an intercessor of mediation as a Mediator of Intercession for Intercessour and Mediator are both one The Papists received this from the Gentiles the devils their gods which were reputed of the lower sort were made as means to come unto the higher whence they were called also Dii mediâ—ximi that is Gods only for Intercession as if Neptune would speak to Iupiter he made Mercury his means and intercessour Mr Deering upon the 4th Chapter to the Heb. v. 14 15 16. Christ is also called a Surety of the new Covenant Now a Surety is a person that undertaketh some thing therefore it is used of a person that undertaketh to see another mans debt satisfied and it is applied to those which present a childe to be baptized because they undertake to do that for the childe which is specified in the charge to use the means there mentioned of bringing them to believe and repent I say a Surety undertaketh some things He that is a surety in case of debt undertaketh the debt he that is a surety of any covenant undertaketh to see the covenant performed and undertaketh to and for both parties that one may not doubt of the other in regard of any insufficiency or other hinderance So Christ is a Surety in his Fathers behalf to us that he should undoubtedly pardon us if we turn let us not be farther carefull about that but only strive to believe and he will deserve remission of sins and do that for us which shall without fail procure his Father to accept and pardon us Again he undertaketh for us too that we shall repent and turn to him and he will cause us to come to him and will make a sufficient Atonement He undertaketh I say that there shall be a sufficient Atonement made and that we shall turn to him and for him that he shall accept the attonement so
behalf Christ prayers ex vi pretii we ex vi promissi He tenders to God all his promises and the ancient decrees and purposes Iohn 7. 13. 2. He addes his own desires that they may be accomplished Iohn 17. 24. 3. He makes answer to any thing which is objected against any of these as the devil is an Accuser so he is an Advocate 1 Iohn 1. 2. 4. Christ doth this constantly and earnestly Rev. 8. 21. 5. He tenders also your desires mixeth his incense with your odours and he tenders them as his own as truely as he bears your sins he prayes your prayers Christs Intercession 1. Began immediately upon the fall he began to be Intercessour when he began to be a Priest this was part of his Priestly Office Revel 13. 8. Heb. 3. 4. Before he came in the flesh he interceded vi pretii praestandi since he ascended into heaven he intercedes vi pretii praestiti 2. His Intercession was effectual in all ages of the world ever since there was a golden Altar and an Altar of Incense one referred to Christs oblation the other to his Intercession Heb. 7. 25. Rev. 8. 2. 3. His Intercession is of as great extent as all Gods promises and Christs purchase Lev. 16. 12 13. Ioh. 16. 24. 4. All the long prayers Christ hath made for the accomplishment of the promises and necessities of the Church God hath heard Zech. 1. 12 13. 3. 23. Ioh. 1. 41. see 22. Because 1. Christ hath with God the Father one and the same will Ioh. 10. 30. 2. Because of the acceptation of his Person Ephes. 1. 6. Cant. 5. 6. 3. They are all offered on the Altar of his Godhead Heb. 9 14. So Christs Priesthood hath two parts 1. The work of our Redemption 2. The applying of it By Intercession forus and then by bestowing his bloud upon us to purge our consciences and actually to justifie us for these two go still together that the whole work may be Christs The Effects of this Priestly Office 1. Satisfaction This is implied in all those places where Christ is said to lay down his life as a price for sin and to become an Atonement for our iniquities Justice is satisfied by declaring a due measure of hatred against sinne and a due respect of his honour who is wronged by it 2. Reconciliation with God God is reconciled with us in Christ. 3. Obtaining of Remission of sins 4. Communication of his Spirit and Graces By his stripes we are healed The Priestly Office of Jesus Christ is the greatest Magazine and Store-house of comfort and grace on this side Heaven to all Christians Paul opens and presseth it on the Hebrews labouring with unbelief the Priestly Office of Jesus Christ. Both the Kingly and Prophetical Offices of Jesus Christ are principiated in this Revel 1. 16 18. See vers 13. Antichristianism is an invasion on the Priestly Office of Christ the Masse that Incruentum Sacificium is a derogation to the Sacrifice of Christ their prayers to Saints to his Intercession their satisfaction to his Satisfaction The Pope is styled Pontifex maximus Christ did by one Sacrifice perfect for ever those that are sanctified This Office of Christ is set up out of meer love and compassion for the relief of distressed souls Christs princely Office is for terrour Psal. 2. there is a mixture of terrour in his prophetical Office The light shined in darknesse and the darknesse comprehended it not The Covenant of Grace is laid upon the satisfaction of Christ Heb. 9. 14 15. He made full satisfaction to Divine Justice for all our sins else the Lord might come on the Debtor if the Surety had not made full satisfaction to the Creditor Ephes. 5. 2. Christ did more fully satisfie God and Divine Justice then if all we had gone to hell and been damned to all eternity the debt was now paid all at once not by a little weekly the Divine Justice would have been satisfying not satisfied by us We are not able to make any Atonement for sin Micah 6. 6 7. Psal. 49. 7 8. The Jews to this day believe that God is atoned by Sacrifices the Papists that he is pacified by penance and works of Supererogation But God now rejects all those things of his own appointment Heb. 10. 3 4 5 6 7 8. and Christ is set forth as a propitiation for sinne through faith in his bloud The Arminians although in words for shew they professe the satisfaction of Christ yet indeed they no lesse then the Socinians deny and overthrow the satisfaction of Christ and the efficacy of his merit They place not the nature of Christs satisfaction in that he on the Crosse sustained the person of the elect for this they deny and so satisfied God the Father for them as if they had satisfied him in their own person But in that that he got the Father a right and will of entering into a New Covenant with men which he might make with them upon any condition as well of works as faith Also they deny that the end of the satisfaction or merit and death of Christ is the application of the reconciliation and remission of sins Sacrifices of the old Testament were 1. Living things 2. Not living but solid as bread 3. Not living and liquid as wine and oyl There was alwayes Destructio rei oblatae if it was a living thing it was slain answerable to which Christ is said to be a Lamb slain Heb. 9. 22. if it were not living and solid it was bruised so Christ was bruised for our iniquities if it was not living and liquid it was poured out so Christ. Some object against the equity of this How could God punish an innocent person for the nocent This was equal since all parties were agreed 1. God the Father Matth. 3. 17. 2. Christ Heb. 10. 7. There was the ordination of the Father and free submission in Christ. It is no injury to require the debt of the Surety Again Some object this How could Christ being one Person expiate the offences of so many thousands Adam by vertue of his publick capacity could ruine all Rom. 5. 15. to the end therefore Christ might much more expiate the offences of many because of the dignity of his Person And for this reason his sufferings though but temporary might compensate Justice for the eternal torments of sinners sith sufferings are not finite in their merit and efficacy though discharged in a short time Act. 20. 28. God was more pleased with his sufferings then displeased with Adams sin The Socinians make this the only cause of Christs suffering to be an example to us this is the lesse principal They say God may have that liberty which man hath a man may forgive his neighbour offending without satisfaction and so may God God could have pardoned sin without satisfaction Quid omnipotente potentius saith Austin But this way of Christs suffering was expedient First In reference
hope will puririsie himself as he is pure One cannot have a Gospel-hope and lead a wicked life Fourthly This hope will never deceive you or make the soul ashamed Rom. 5. 5. The hope of the wicked is like a Spiders-web and the giving up of the ghost Means to get a sanctified Hope In general you must labour to be new-creatures the Spirit of God must work it 1. Let thy hope never rest on any thing but a word of God Rom. 15. 4. there is no bottom for this Anchor but that 2. Meditate on the All-sufficiency of God who hath given thee that word Rom. 4. 18 19. Psal. 9. 10. 1. On Gods Almighty power how infinitely able he is to help 2. On his free grace on his own accord he makes and keeps the promise 3. His mercy goodnesse and faithfulnesse 3. Experience of Gods dealings with others Iam. 5. 11. and our selves Psalm 42. 8. Rachel when she had one son she called him Ioseph saith she God will adde another Psal. 77. 10 11. The servants of God of old did write some special name on their deliverance or named the place so as to remember it to help them both to praise God for mercies received and to strengthen them to hope in God for time to come as Eben-ezer The stone of help Iehovah-jireh The valley of Berachâ— Psal. 78. 9 10. 4. The examples of his mercy and favour to others Psal. 22. 4. 44. 1 2. 5. Such a one must be careful to walk in holinesse and righteousnesse before God 1 Ioh. 3. 3 29. Iob 31. 24. CHAP. XXVI II. Fear IT is that passion which makes the heart to shrink and withdraw it self from an imminent evil which it conceiveth it self now unable to escape or suffer First It must be exercised alone upon fit objects The things we may and must fear are real evils 1. Natural as poverty shame danger death when God or our lawful Governour threaten them against us for we must fear Gods threats and tremble at his Word or when God or the Magistrate executes them therefore when we hear of the punishment of sinners also it must make us fear Iacob feared Esau and David saith He feared reproach that is due and just reproach 2. Spiritual at all times viz. sinne Gods anger and eternal damnation we must fear to sinne to incurre Gods anger and bring our selves to death as Ioseph feared How shall I do this great evil and Paul saith Having this terrour we perswade men and Iob feared the judgement of God and durst not wrong his servant So long must we fear eternal punishment of sin till we be freed from it by Christ and then we must fear it no more Secondly The measure of our fear in two things 1. All our fears of what things soever ought to be moderate so farre as to awaken wit courage and care to avoid peril and no farther For all the affections of man were planted in him to further his welfare and they must be fitted to that end in the measure of their working As we see in Iacobs fear of Esau and in Christs fear in the Garden yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape even of submitting our selves to God Only in one case excessive fear is no sinne but alone a fruit of weaknesse viz. when God shews himself extraordinarily in terrible signs or when an Angel shews himself 2. We must fear spiritual evils more then natural sinne more then mans displeasure or any losse and damnation above all other evils whatsoever as the Saints of God and Martyrs in former times have done David saith I will not fear what man can do unto me And I will not fear though I walk in the valley of death We must not fear 1. The causlesse anger or reproach of men nor imaginary evils The wicked stie when none pursueth The noise of a leaf shall chase them Levit. The shadows of the mountains seem men to them Iudg. 4. 2. More real evils when they oppose us in a way of our duty Fear not them that kill the body fear not any of these things that thou shalt suffer 3. The evils against which God hath secured us by his gracious promise as the Lord bids Ioshua not to fear and the people are commanded not to fear when they shall see a great army David said God is my light and shield I will not fear what man can do unto me A Christian reconciled to God should not fear any outward danger for he hath God ingaged to him to save and deliver him in all extremity The fearfull must to hell those which fear when and what they should not The way to rectifie this passion is to get faith in God true fear of God and a good conscience toward God pray to him to sanctifie it The affection of fear must be distinguished from the grace and vertue of fear Though where ever this vertue is there the affection by power of the vertue will be ordered also aright yet they must be distinguished for the affection of fear is in all men naturally yea in the very Devils but the grace of the fear of God is a part of sanctification and cannot be found but in the elect childe of God The fear of God may be thus defined It is a grace whereby a man is so overawed with the apprehension of Gods greatnesse and presence that he dare not offend him Deut. 23. 12 13 14. Eccles. 8. 12. Prov. 23. 17. The fear of God is an excellent grace 1 Sam. 12. 14 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear him that can cast soul and body into hell fire saith Christ. There is not any one vertue more frequently commanded nor abundantly commended in Scripture It is the first and chiefest point of wisdom Prov. 1. 7. 9. 10. Psal. 111. 10. Fear of the Lord is taken 1. Generally for all graces and gracious dispositions Eccles. 12. 13. as faith in the New Testament carries all graces with it so fear in the Old compare those two Proverbs Prov. 13. 14. with 14. 27. 2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God Hos. 3. 4. Reasons 1. From God he is in himself every way surpassing excellent having in him a perfect mixture of greatnesse and goodnesse able to destroy and yet willing to save and help and in respect of us he hath an infinite and unlimited Soveraignty as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing he can save and destroy he hath authority to command and reason to be displeased if any thing be done by us otherwise then becometh us Secondly From our selves we are mean and vile in comparison of God no way able to resist him or flie from him or to
of all that good they had by him or of all that they might have hoped to have enjoyed by his means if he had lived Furthermore publick persons are injured both the Magistrate in that the Laws and orders by him justly made are like mounds by an unruly beast troden down and broken and the whole Common-weal in that both the peace and quietnesse thereof is disturbed and seeds of discord and enmity sown among the members thereof for most times the murder of one breeds a quarrel amongst many that survive and also a member thereof is cut away to the hindring it of that service which his sufficiencies either for the present did or for the future might have afforded it And lastly A stain and blot is cast upon the face thereof and that such a stain as cannot be washed away but by the bloud of him that did cast it on It is also mischievous to the committer exposing him either to a violent death by the hand of the Magistrate or to fearfull punishments by Gods hand For the bloud-thirsty man shall not live out half his dayes and to everlasting damnation at last for murderers must be without unlesse repentance come betwixt Murder hath often been strangely discovered by Dogs Cranes Crows See the Theatre of Gods Judgement Chap. 11. Psal. 9. 12. Habakkuk 2. 11. and Camera Histor. Meditat. l. 2. c. 6. Luther reciteth a story of a certain Almaigne who in travelling fell among thieves which being about to cut his throat the poor man espied a flight of Crows and said O Crows I take you for witnesses and revengers of my death About two or three dayes after these murdering thieves drinking in an â—nne a company of Crows came and lighted upon the top of the house whereupon the thieves began to laugh and say one to another Look yonder are they which must revenge his death whom we dispatched the other day The Tapster over-hearing them told it to the Magistrate who presently caused them to be apprehended and upon their disagreeing in speeches and contrary answers urged them so farre that they confessed the truth and received their deserved punishment See Goularts memorable Histories p. 415 416. to 429. Self-murder is a great sinne and a manifest breaking of this Commandment For as in all the other Commandments the Lord doth forbid men to wrong themselves as well as their Brethren so likewise in this no man may sinne against his own honour and dignity no more then against the honour and dignity of another No man may defile his own body nor waste his own goods nor blemish his own name more then his neighbours therefore neither may he kill himself The killing of ones self is the highest degree of violating this Commandment because it crosseth the nearest of all bonds and observes not the rule of charity there where most charity is due for love should alwayes begin at home 2. This fact crosseth the strongest inclination of nature and clearest principles of reason for nature makes a man desirous of his own being and studious of his own preservation This is then contrary to the two strongest laws and rules of life the Law of God and nature 3. The causes of doing it are very naught First It comes from extremity of pride and impatiency He will not be at Gods command nor at his direction nor be at all unlesse he may be as he will himself and so it ariseth from an untoward mixture of high-mindednesse and base-mindednesse Base-mindednesse because he hath not strength enough of resolution to bear some evil which he feels or foresees high-mindednesse because he will not stoop unto the ruler of all things to bear the burden which he layes upon him 2. Another cause of this sin is horrible despair infidelity A third cause of it is an enraged conscience as in Saul Iudas Achitophel 4. The vehement temptation of Satan taking advantage either of a melancholick constitution of body or of the affrightments of conscience Thirdly The effects of it are bad for by this means a man wrongs God himself and the world He wrongs God first by breaking his Commandment 2. By defacing his Image 3. By leaving his standing wherein he was placed by him without and against his will Secondly He wrongs himself for he extreamly hazards himself to damnation if not certainly casts himself into hell for he runs upon a most palpable and fearfull crime and leaves himself no leisure at all to repent of it It is a hard thing to hope that he should be pardoned who willingly thrusts himself out of the way of repentance and doth commit such a fault that we never read of any in Scripture that did commit it but damned reprobates Lastly He doth great wrong to others also his friends and well-willers to whom he gives occasion of the greatest grief that can possibly befall them about the death of their friend in that the manner of dying is so uncomfortably wretched Besides to all the world it leaves a miserable scandal seeing all think and speak hardly of him that hath so done and it leaves a bad example to others Sauls murdering of himself made his own armour-bearer do it Iudg. 16. 30. Samson by publick calling as a Judge and singular divine calling as a Type of Christ and deliverer of the Church did pull the house down on himself and the Philistims that by his death he might deliver unto death the publick enemies of the Church Heb. 11. 32. Besides It cannot be said that Samson killed himself indeed he died with them but the end he propounded was not that he might die but he sought revenge upon the enemies of God which was the work of his calling and that which was like to bring and procure it As a zealous and diligent Preacher who by his pains and study in his Ministery impaireth and spendeth his health and strength cannot be said to be the procurer of his own untimely death for he hath spent his strength in his calling to which end God gave it him See Elton on this Command and M. Baxters Saints everl Rest par 1. Sect. 6. The Heathen Philosophers have adorned this fact as Cato is extolled for it see therein the vanity of mans reason and wit that can fall in love and liking yea admiration with such a monstrous wickednesse Amongst the Donatists there were the Circumcelliones who gloried in casting themselves down from rocks into the fire or by yielding themselves to death other wayes because it is written that the flesh is to be mortified and he that hates his life shall finde it With us the self-murderers are accustomed to be cast out in high-wayes or else in places where none else are usually buried and to have a stake knocked into them for the great horrour of the fact and to warn others Helps against this sinne 1. Maintain the peaceable and pure estate of your consciences this will make life sweet to him that
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
to God 1. The remainders of sin 2. The defect of graces 3. The Devils temptations 4. Outward affliction Matth. 14. To be weary of praier is to sin contra medicinam unicaÌ„ contra misericordiam maximam Mr Hildersam on Psal. 51. 5. Dr Gouges Whole Armour Treat 3 Part. 2. Petitio duplex est secundum rationem objecti vel rei quae petitur est enim vel apprecatio vel deprecatio Apprecatio est Petitio de rebus bonis communicandis Deprecatio est Petitio de rebus malis amovendis Ames Medul Th. lib. 2. c. 9. Temporalia licet desiderare non quidem principaliter ut in eis sinem constituamus sed sicut quaedam adminicula quibus adjuvamur ad tendendum in beatitudinem in quantum scilicet per ea vita corporalis sustentatur in quantum nobis organicè deserviunt ad actus virtutum Aquin. 2a 2ae q. 83. Art 6. See 1 King 8. 33. and so in other verses there of Saâ—â—mons prayer 2 Chron. 7. 1â— Gen. 2. 17. Domine hiâ— urc hic sâ—ca â—â— aeâ—ernum parce Aug. 〈…〉 2 Thess. 2. 3. Rom. 12. 14. Vide Rainold de lib. Apoc. Praelect 163. Orate pro anima D. Tayl. Epist. Dedicat. to the Rule and exercises of holy dying The faithfull sometimes in their mourning proceed to expostulations which are vehement interrogations expressed from them by their grief whereby they do expostulate with the Lord concerning the greatnesse or continuance of their afflictions as Moses Exod. 5. 22. Josh. 7. 6 7 8 9. the Church afflicted Lam. 5. 20. and our Saviour Matth. 27. 46. But we are to take heed that it be a holy fruit of a lively faith least it proceed from want of patience and degenerate to murmuring against God B. Down Christian exercise of Fasting See Psal. 132. 2 3 4. Mat. 5. 44. It was not so much votum as vaticinium D. Hackwell on Judg. 5. 31. See D. Gouges Whole Armour part 2. p. 192 193. Vide Balduinum de cas â—nsc lib. 2. cap. 7. 8. We may wish them temporal evil that so they may be converted Fill them with shame put them in fear Psal. 59. 11 12. As in confessing of sin we should chiefly â—eep over the Attribute which in committing sin we have chiefly wronged So in confession of mercy we should magnifie that Attribute chiefly which God in giving that mercy hath honoured See D. Gouges Whole Armour part 2. Treat 3. God is to be praised Isa. 43. 21. 1 Pet. 2. 9. He is fearful in praises Thou that inheritest the praises of Israel Psal. 22. 3. in another Psalme Praise waiteth for thee and in another He is greatly to be praised above all gods See Psal. 33. 11. 10. 7 8. Nehem. 9. 5. David earnestly cals upon all creatures to praise God in Psal. 148. Heavens Earth Sea Angels Men Beasts Birds Fishes Trees all things because in and from all we are to fetch matter of praising him It is the constant exercise of the blessed Saints and Angels in heaven Love is the grace of heaven and praise the duty of heaven * Thanksgiving doth continue increase and sweeten and sanctifie benefits As the Husbandman will continue to manure that ground which fails not to yeeld him a harvest so the Lord will continue to bestow blessings on them that are thankful to him for them yea he will addâ— new mercies to the old and give more and more greater and greater still increasing his bounty as they increase their thanksgiving for what they have received It sweetens the mercies causeth them to be more delightful and comfortable in that it causeth the sâ—ul to taste Gods goodnesse in them by which a man receives more comfort from these terrene things then a beast Lastly these benefits are sanctified to us thereby made holy in the use so that we have Gods allowance to use them and shall be bettered by them It is a comfortable and pleasant duty we again enjoy the sweetnesse of those benefits which we give thanks for to be telling and thinking of the good I have received and of the excellencies of him from whom I have received it and most needful because it is so often earnestly required and in regard of the great danger which follows if we do it not * The Papists joyn God and the Saints together they say Praise to God and the Virgin Mary Omnibus propemodum libris Gregorii de Valentia subjecta est haec clausula quasi succentivum carmen Laus Deo beatissimae Virgini Iesu Christo. Et sic saepe Baronius claudit Tomos Annalium censent enim Matrem Filio debere praeponi An poterit in tota Italia dari Templum Christo consecratum quod sit tam multis donariis opulentum quod tanta devotione frequentetur quam Templum Mariâ— Lauretanae Nec puduit Baronium sic claudere secundum volumen Annalium ut Mariae solius intercessioni acceptum referat successum laboris sui omnia bona quae à Deo accepit nulla facta Christi mentione Molinaei Hyperaspistes l 1. c. 5. 1 Sam. 1. 13. Vide Aquin. 2a 2ae q. 83. art 1â— Vide Robins Apol. Brownist cap. 3. Et Ames de consc l. 4. c. 17. Quaest. 5. Perkin sum lib. 2. de cas consc c. 7. q. 3. There were set forms of confession of prayer and praising God See 92. 102. 136. Psalms 2 Chron. 20. 21. 29. 30. Constantine the great prescribed a set form of prayer to his souldiers which is set down in Eusebius his fourth book In Origens time there were set forms of prayer used in the Church D. Preston The Book of Psalms was the Jewish Liturgy or the chief part of their vocal service wherewith they worshipped God in the Temple 1 Chron. 16. 7. See Ezra 3. 11. Mr. Mede on Matth. 6. 9. Habent Ecclesiae Reformatae passim ad Bibliorum aut Psalteriorum suorum calcem communes suas Liturgias confessiones quo suam in Fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cultu communionem ac unitatem publice contestantur Mares Quaest. Theol. Quaest. 11. Fuisse Liturgias formulas ordinarias precum in Ecclesia primitiva statim à temporibus Apostolorum colligi potest ex Iustino Martyre Tertulliano V. S. Id. ibid. Vide Balduinum de cas consc l. 2. c. 7. cas 13. Vides Ecclesiam incoepisse statim ab orbe condito semperque fuisse celebres ac solennes conventus hominum piorum quos quicunque negligunt contemnunt non erunt participes promissionum Dei quae tantum in Ecclesia valent efficaces ' sunt non extra Ecclesiam Quod certè veteres Hebraeorum tenuerunt hinc dixerunt qui contemnit solennes Ecclesiae coetus non habebit partem futuri seculi haec notent sectarii Paul Fag in Gen. 4. 3. Deus pluris facit preces in Ecclesia quam domi factas non ob locum sed ob considerationem multitudinis
either for necessity or Christian delight Prov. 30. 8. It signifies that portion of temporal things which thou hast assigned as most fit and convenient for us so Beza interprets it Panem cibarium vel panem nobis sustentandis idoneum Bread fit for meals or convenient to sustain us This Exposition is the safest because it is made by the Greek writers and also because it agreeth with the Syriack interpretation Da nobis panem necessitatis nostrae B. Downam See Dr Gouges Guide to go to God Under this title Bread are comprised meat and drink yea food raiment sleep physick and other things needful for our bodies even for preserving or recovering the health and strength of them and such a competent estate also as is meet for the place wherein God hath set us for the charge of children and others which he hath committed to us and for that function and work which he hath appointed for us together with peace and all manner of prosperity Doctor Gouges Guide to go to God Oratio verè quotidianaâ— quam docuit ipse Dominus unde Dominica nuncupatur delet quidem quotidiana peccata cum quotidie dicitur Dimitte nobis debita nostra quando id quod sequitur non solum dicitur sed etiam fit â—icut nos dimittimus debitoribus nostris Sed quia fiunt peccata ideo dicitur non ut ideo fiant quia dicitur Per hanc enim nobis voluit salvator ostendere quantumlibet juste in hujus viâ—â— caligine atque infirmitate vivamus non nobis deesse peccata pro quibus dimittendis debeamus orare cis qui in nos pecâ—â—â—â— ut nobis ignoscatur ignoscere Aug. de civ Dei l. 21. c. 27. Forgivenesse of sinne is a free and full discharge of a sinner from guilt and punishment whereby he is received into favour with God Justification is actus individuus in reference to ones state wrought simul semel it is one continued act from vocation to glorification * Mr Lyford on Tit. 3. 5. Though the fins of justified persons be not actually remitted yet they are virtually and in respect of their state Mr Bedfords Examination of the chief points of Antinomianisme chap. 4. See Mr Burgess of Justification from Lecture 14. to 25. Vide Baldunum de Cas. Consc. lib. 2. cap. 2. Cas. 6. Matth. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 14. 15. v. Salvator peccata appellat debita idiotismo linguae Syriacae Forsterus Miscel. Sac. l. 4. c. 1. Duplex est debitum 1. Officii quod quis expraecepto juris tenetur facere â—ic mutua charitatis offitia sunt debita quia lex Dei illa prâ—cipit Rom. 13. 8. 2. Supplicii quod quis ex sanctione juris tenetur pati si officium suum neglexerit â—ic peccata sunt debita ut in oratione Dominica Matth. 6. 12. Et morâ—â—terna est debita Rom. 6. 23. debitum posterius contrahitur ex insoluto priori ita ut si quis debitum officii plenariè dissolveret faciendo id quod lex imperat non teneretur aliquo debito supplicii ad patiendum id quod lex minatur Sanders de Iâ—ramenti promissorii obligatione Praelect 1. Sect. 12. Luke 1. Knewstub Lect. on l. 6. 12. There is a reason given in this Petition more then in any other because when the soul is once awakened with the apprehension of sinne we have more need to have our faith confirmed in this then any other Petition Matth. 18. 35. Not that we or any creature can forgive sins because no man can satisfie for sinne which is directly against God and a breach of his righteous Law therefore we can never satisfie Gods infinite justice The meaning therefore is that we put away malice and all desire of revenge against them that have wronged us M. Dod. Induci in tentationem est superari à tentatione non itaque petimus ut ab omni tentatione simus liberi sed ne ab ea vincamur Egardi Medulla S. S. Theol. Tentatio sumitur pro periculum experimentum capere vel fidei vel patientiae c. ut in Abrahamo Deinde Deus hominem tentat cum hominem in suas cupiditates tradit aut occasionem peccandi offert non adigit quempiam ut hoc faciat sed cum summa oblectatione quisque peccatum patrat Non facit illud tanquam approbator mali quod fit sed tanquam justus judex qui gravissime peccantes gravissimis suppliciis iniquitatem coercet Cartw. in Harmon Evangel Though Satan doth tempt us yet he cannot prevail over us but by our selves John 14. 31. so he found nothing in Adam but he yeelded to him Iob stood under greater temptations then Adam fell It s no sin to be tempted of the world and Satan 1. Every sinne is actus proprius the soul that sinneth it shall die 2. Actus deordinatus a declining from that integrity God bestowed on us We have no power over the world and Satan B. Downam See Elioâ— Dr Gouges Guide to go to God The Article doth not necessarily imply that the devil onely should be here meant yet he may be included among other evils The word is of all genders and may comprise all evils under it It is best where there is no circumstance of restraint as here is none to expound the Scripture in the largest extent especially in such a summary as this where so much matter is comprised under these words D. Gouge See Joh. 17. 13 â— Cor. 1. 10. B. Down * Vide Scult Exercit. Evang. l. 2. c. 33. These words are not found in the Evangelist Luke but in Mat. 6. 3. they are expressed and it is sufficient that one Evangelist hath recorded them Elton Cartw. on the Rhem. Test. Some say from Dan. 7. 14. Haec verba adjecta sunt ut siduciam nostram firment stabiliant Quemadmodum ergo pleni fiducia in Dei bonitatem potentiam â—xorâ—i dicentes Pater noster qui es in Coelis ita tandem finimus dicentes Quia tuum est Regnum Potentia Gloria in aeternum Discrimen inter Regnum Potentiam Gloriam hominum Dei Homines habent Regnum Potentiam Gloriam sed 1. Non habent à seipsis sed à Deo 2. Non habent sibi sed Deo cujus sunt loco 3. Habent ad breve tempus Egardi Medulla S. S. Theol. This prepositive Article importeth two things 1. A generality God is King over all the earth 2. Superiority He is King of Kings and Lord of Lords Bishop Andrews The end of our Petitions why we should have them granted is that Gods Kingdome Power and Glory may be advanced By this also our faith is strengthened in the hope to obtain our requests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 1. de Coelo Saculum Latinis spatium est centum annorum Itaque multitudine saeculorum