to the operation of the Spirit in a mans self so those that are for free-will Agimus nos sed acti volumus sed ipse facit ut velimus 2. Passiva able to receive man in conversion is meerly passive to grace but hath in him a principle of resistance 3. Obedieneialis as in the unreasonable creature Secondly Free-will may be considered in its operation and working about some objects then we distinguish about the objects which it may will For First They are either such as belong to our animal life as to walk eat shut or open our eyes and here we have the exercise of free-will Secondly Our outward civil conversation and obedience to the Laws required by a Magistrate here again we have free-will Thirdly They are holy actions and they again are either 1. Externally holy which concern the outward exercise of Religion as to come to Church to hear and reade and here still a man hath free-will Or 2. Internally and spiritually as to know God to beleeve in him and love him and so we must distinguish the states of men Man in the state of innocency had an excellent power and strength of free-will to serve God and love him but in the state of corruption though his liberty not only in the nature but use of it remaineth about natural civil and external religious actions yet for internal and spiritual actions he hath wholly lost his freewill Iohn 15. 5. Matth. 7. 18. Iohn 8. 36. therefore Augustine lib. 2. contra Julianum cals it Servum arbitrium And Luther called it not a free but enthralled and enslaved will to sinne and wrote a book De serv◠Arbitrio Homo libero arbitrio malè utens se perdidit ipsum August ad Laurent Thirdly Man in his estate of Renovation hath again some power and free will being first freed by the grace of God from the power of sin Iohn 8. 13. Volunt as in tantum est libera in quantum est liberata August in Joh. Tract 53. yet this freedom is not perfect but wonderfully opposed and hindered Gal. 5. 17. The free-will must be as the understanding and will are saith Chamier but that the understanding and will are both corrupted in a natural man Vide Chamierum contractum per Spanhem Tom. 3. l. 4. c. 3. 4. There are several kinds of freedom or liberty 1. From compulsion when no external principle can compell to work but there must be an inward inclination to work from such coaction not only men but beasts are free 2. From obligation or debt to another and so no creature can be free because all that we have is Gods 3. From sin when the flesh is subdued so that the Spirit can and doth prevail over it 4. From misery which the Apostle speaketh of Rom. 8. 5. From necessity when the Agent is determined from an inward principle of nature to one object as the fire to burn Immutability and liberty may stand together as God doth most freely will the creation of the world yet unchangeably the Angels and Saints in Heaven are so confirmed in good that what they will they will unchangeably but freely Every man naturally cannot but sin yet he sins freely in regard of freedom from coaction and natural necessity though not in regard of freedom from immutability and as for the other liberties from obedience sin and misery he is obedient to God and under sin and misery The will hath no freedom to spiritual things The Papists though they say that the grace of God is requisite yet as a partial cause and that we are workers with the grace of God in our conversion as appears by their similitudes of two men carrying a great burden and the man half wounded Against which opinion these arguments may be alleadged 1. The slavery and servitude of our wils to any thing that is good those who are so defiled that they are nothing but flesh they cannot possibly have any power to what is good but so are all by nature Gen. 6. 5. Iohn 3. 6. Rom. 8. 6. To will is of nature to will ill is of corrupted nature but to will well is of sanctified nature Bernard 2. Those which can do nothing but sinne have no freedom to what is good every unregenerate man doth nothing but sinne Matth. 7. 17. An evil man out of the evil treasure of his heart bringeth forth evil Without faith it is impossible to please God To the unclean all things are defiled A man by nature non potest non peccare etiam damnabiliter Pet. Lombar 3. A man cannot turn himself to God Ioh. 6. 44. 1 Cor. 12. 3. therefore nature hath no power to dispose and prepare it self for grace nor can there be merits of congruity or condignity 4. Regeneration and conversion is attributed only to God as Ezek. 36. 26. Ier. 32. 39. See Ezek. 11. 19. Ephes. 2. 10. 1. 19. a stone cannot soften it self no more can our nature See Deut. 29. 4. 5. A man hath not the least thing to glory in 1 Cor. 1 that place 1 Cor. 4. 7. moved Augustine much but if I had power of my own to do that which is good or to receive grace when it is offered then I might glory in my own strength 6. Conversion and power to do good is prayed for Turn us O Lord therefore not in our own power it were vain to pray to God to convert or change me if I will if I have this of my own what need I go and pray for it or pray for others conversion they might convert themselves Psal. 80. 3. Before Pelagius his time the Fathers spake too liberally of mans free-will Nondum nato Pelagio securius loquebantur Patres August Epist. 103. which after upon his heresie they reformed and by Scripture abundantly confuted the Pelagians and especially Augustine Ierome Prosper Fulgentius Hilarie and others The first presumptuous advancer of free-will contrary to the Doctrine anciently received in the Church is by Vincentius Lyrinensis noted to be Pelagius the heretick In the ancient Church there were two sorts of hereticks concerning the point of free-will The Manichees denied free-will the Pelagian hereticks affirmed it and both were condemned by the Catholick Church The Manichees denied free-will in sinne and in the committing of evil The Pelagians affirmed a power and ablenesse of free-will for the performance of righteousnesse and doing of good In the meaning wherein the Manichees denied free-will we affirm and teach it and in that meaning did St Augustine write his books of free-will purposely against the Manichees we deny free-will onely in that meaning wherein first the Pelagians and since the Papists have affirmed it in which meaning St Augustine notably wrote against it The summe of the Controversie is Whether the grace which first moveth and exciteth the will unto good motions doth work the consent alone or whether the will have in it self any power
the world others natural moderate in things indifferent and shunning the occasions of sinne the meditating on the death of Christ is the purest and most effectual way of mortifying sinne 1 Pet. 4. 1. Look upon Christs death not only as a pattern but cause of Mortification Iohn 3. 14. Heb. 12. 2. 1. Look upon sin as the causes of Christs sufferings Zech. 12. 10. Act. 2. 37. 2. Consider the greatnesse and dreadfulnesse of his sufferings Rom. 8. 32. 3. The fruit of his sufferings Col. 2. 15. 4. Reason must argue from the end of Christs sufferings which was Mortification as well as comfort and pardon 1 Iohn 3. 6. Ephes. 5. 27. Improve the death of Christ 1. By faith Rom. 6. 6. 7. 25. 2. By Prayer Heb. 10. 19. 5. A preparation to this duty Labour daily to finde out thy sins we are naturally very prone to entertain a good opinion of our selves and discern not many evils in us 1. Study the Law Rom. 7. I was alive without the Law but when I saw the inward motions of sinne were abominable to God I died compare thy own soul with it 2. Study thy own wayes When thou art crost how art thou troubed say Is not this anger when others reproach thee how art thou troubled say Is not this pride and self-love 3. Have an ear open to the admonition of faithful friends leave not thy heart till it plead guilty 4. Make use of Ordinances the Word read and heard Prayer the Sacrament after he had commanded them to put off the old man Colos. 3. he saith Let the Word dwell plentifully in you David begs of God to strengthen him 5. Take heed and shun all the occasions that foment and cherish thy corruptions 1. Inward thy own thoughts we cure the itch by cleansing the bloud Iob 31. 1. Why should I think on a maid 2. Outward there are two of all sins 1. Idlenesse the devils cushion 2. Evil company 6. Upon special seasons there must be the solemn exercise of fasting and humiliation because we must mortifie the inclinations of sin Iam. 4. 9. CHAP. XIII II. Of Vivification THere are two parts of a Christians duty Dying to sinne and Living to God It is called living to God Rom. 14. 8. Gal. 2. 19. to holinesse the life of righteousnesse rising to Christ. It is first Habitual when the Spirit of God infuseth such principles where by we are able to live unto God Secondly Practical Vivification is the constant endeavour of a beleever to exercise all those Graces which the Spirit of God hath planted in him The life of a thing is the acting according to the principle of it so something daily draws out the exercise of those holy Graces the Spirit of God hath wrought in him Prov. 4. 23. Practical Vivification reacheth to all things which concern Christianity but consists in two things 1. The active bent and propensenesse of the inward man to the things of Gods Kingdom 2. Strength and ability to act according to the rule The School-Divines make this spiritual bent to stand in five things 1. In oppugnatione vitiorum the same with practical Mortification 2. In contemptu terrenorum 3. In repulsione tentationum 4. In tolerantia afflictionum 5. In aggressione bonorum operum quamvis arduorum This strength comes 1. From the principle within the life of the habits 2. The Spirit of God dwels in them and stirs them up to act This new life is Christs rather then our own He is the root and author of the life of Grace Iohn 8. 12. The Gospel is the ministration of life Col. 3. 4. 1 Iohn 5. 11 12. 2 Tim. 1. 10. There is a threefold life 1. Natural or personal 2. Politick 3. Divine or Spiritual 1. The natural life flows from the Union of soul and body 2. The politick life comprehends all those things which people perform one to another by vertue of their Relations and Associations of people together by Lawes Thirdly Spiritual life which ariseth from the intercourse between God and the soul. There is a great similitude and dissimilitude between also the natural and spiritual life They agree in these things 1. Natural life supposeth some generation so doth spiritual life therefore it is called Regeneration 1 Iohn 2. 27. 2. What the soul is to the body in the natural life that is God to the soul in a spiritual life As the soul is the principle of all the actions and operations in the body so in the spiritual life Christ works all but by the man 3. So long as the soul is in the body one is an amiable creature when that is gone he is but a carkasse so so long as God is with the soul it is in good plight 4. Where there is life there is sense and feeling spiritual life is seen by the tendernesse of the heart Ephes. 4. 18 19. it is sensible of injuries done to it by sin Rom. 7. 24. or the decayes of it by Gods absence 5. Where there is life there is a nutritive appetite an instinct to preserve life 1 Pet. 2. 2. This life is nourished by the Ordinances and constant influences of the Spirit 6. Where there is life there will be growth Gods people grow more wise solid They differ thus 1. The Union between the soul and body is natural between God and the soul from free grace 2. In the natural life there is an indigence till the soul and body be joyned but there is no want on Gods part though he be not united to the soul. 3. The soul and man united make one person so do not God and the soul. 4. The natural life comes wholly from corrupt principles and it is a fading life Iam. 4. 14. but he that lives this one life once lives it for ever Ioh. 6. 5. This divine spiritual life stands in two things First We by our Apostasie are fallen off from God when God restores us to life he restores us to his favour Ephes. 2. from v. 11. to the end and so sin and the curse is removed Secondly There is wrought in the soul a sutable frame of Spirit to do the thingâ— agreeable to the will of God an inward principle of holinesse the repairing of Gods Image in us Ephes. 1. 2 ch quickned by him Christ is our life and the fountain of this spiritual life three wayes 1. He is the meritorious cause of it he hath purchased all this for us by his bloud he bare the wrath of God for us by his active and passive obedience He hath merited that all this life should be communicated to us 2. He is the efficient cause of it works all this in and to us he sends his holy Spirit into the souls of all those whom he means to save applies to them their peace and pardon and quickens them 3. As he is the exemplar rule and copy how our life should be led The preaching of the Gospel is the ministration of
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Apostles wrote in Greek which wrote peculiarly to the Jews as Iâ—mes and Peter Matthaeum Hebraiâ—è scripsisse convenit inter antiquos Citat Irenâ—um Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Hebraea lingua quia praecipuè Iudaeorum quos viva voce hactâ—nus docuisset haberet rationem Id. ibid. Vide Grotium in libros Evangel It was needfull that the Gospel should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a general Agreement and a sp 〈…〉 rence they all agree in the main scope and subject Christ they dâ—â—â—â—r in 〈…〉 al Argument and Order All describe the life of Christ some more largely some more briefly some more loftily some more plainly yet because all were inspired by the same spirrit they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The Doctrine of the Covenant of Grace is more plainly expounded the will of God and way to Salvation more plentifully set down in the New Testament then ever it was in the dayes of Moses or the Prophets and in these books of the New Testament all things are so established as to continue to the end so that we must not look for any new Revelation All these Books we receive as Canonical because they are Divine for matter and form divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolical men sweetly conâ—enting with other parts of holy Scripture and with themselves received alwayes by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voice first preached because it was needful that the Doctrine of the Gospel should by their preaching as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles and be allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These Books are acknowledged Canonical both by us and the Papists so that touching this matter there is no controversie between us and them Among the confest writings of the Scriptures attested by all and not contradicted by any The four Gospels are first to be placed and then the Story of the Acts of the Apostles See Euseb. Eccles. Hist. lib. 3. cap. 3 4. and lib. 5. cap. 8. and lib. 6. cap. 18. The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of Iames the second Epistle of Peter the second and third Epistles of Iohn the Epistle of Iude and the Revelation of which I shall treat more when I come to handle the Books of the New Testament particularly The Story of the woman taken in Adultery hath met with very much opposition See Gregories Preface to his Notes upon some passages of Scripture Crojus defends the truth of it Observat. in Nov. Testam c. 17. Vide Seldeni uxorem Ebraicam cap. 11. The Inscriptions and Titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscripts also of divers Books are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The Subscriptions of the later Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriack nor in all Greek Copies nor yet in the vulgar Latine translation these additions were made some hundred years after the Apostles The Canonical Books of the New Testament are either Historical Doctrinal or Prophetical 1. Historical containing matters of fact the History of 1. Christ exhibited in the four Evangelists or Gospels as they are stiled by God himself Mark 1. 1. Matthew Mark Luke and Iohn called Gospels because they contain a message of joy and gladnesse They all treat of one subject Christ Jesus incarnate are most true Historians Luk. 1. 2. Ioh. 21. 24. 2. His Apostles in the Acts written by Luke thirty years after Christs Ascention so termed of the principal subject of the History though the acts of others not Apostles are there recorded 2. Dogmatical or Doctrinal such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thes. 5. 27. 2 Pet. 3. 1 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence supplied that by writing Epistles These are one and twenty written 1. By Paul 1. To whole Churches 1. Gentiles To the Romans To the Câ—ninthians To the Galatians To the Ephesians To the Philippians To the Colossians To the Thessalonians 2. Jews To the Hebrews 2. To particular Persons 1. Timothy 2. Titus 3. Philemon 2. Iames one 3. Peter two 4. Iohn three 5. Iude one 3. Prophetical wherein under certain resemblances the state of the Church of Christ till the end of the world from the time of Iohn the Evangelist is most truly and wonderfully described and receiveth its name Apocalyps of the Argument Beza Piscator Calvin Erasmus Grotius have done well on all the New Testament Of the Papists Iansenius hath done well on the Harmony of the Lutherans Chemnitius and Gerhard of the Protestants Calvin Maldonate and De Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and Iohn were Apostles of the twelve Mark and Luke Evangelists Apostle is a name of Office or Dignity It notes one sent from another with command in special certain famous Embassadours of Christ. The Evangelists were Comites vicarii Apostolorum they accompanied the Apostles in preaching the Gospel and had curam vicariam omnium Ecclesiarum as the Apostles had curam principalem The Title Evangelist is taken 1. For such as wrote the Gospel 2. For such as taught the Gospel and these were of two sorts either such as had ordinary places and gifts or such whose places and gifts were extraordinary such Evangelists were Timothy and Titus Smectymn Answ. to an Humble Remonstrance Sect. 13. Matthew There was never any in the Church which doubted of its Authority Some say he wrote in Hebrew but that is uncertain as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Câ— 27. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as
Infinite in him He alone is good Matth. 19. 17. and onely wise Rom. 16. 27. and King of Kings 1 Tim. 6. 15. They are affirmed of him both in the concrete and abstract He is not only wise and good but wisdom and goodness it self Life and Justice it self Fifthly They are all actually and operatively in God He doth know live and will his holiness makes us holy Every Attribute in God as it is an excellency in him so it is a principle to conveigh this to us Gods wisdome is the fountain of wisdome to us We are to seek Eternal Life from his Eternity Rom. 6. 23. 6. All these are in God objectively and finally our holiness looks upon his holiness as the face in the Looking glasse on the man whose representation it is and our holiness ends in his The Attributes of God are Everlasting Constant and Unchangeable for ever in him at one time as well as another The Qualification of every service we perform ought to be taken from the Attribute of God which we would honour He is a great King Mal. 1. 14. therefore great service is due to him The Attributes of God are the objects of our Faith the grounds of our Prayer and the matter of our Thankfulness If one cannot pitch upon a particular promise in prayer yet he may bottome his Faith upon an Attribute 2 Chron. 20. 6. Iohn 17. 17. This may minister comfort to Gods people Gods Attributes are not mutable accidents but his very Essence his Love and Mercy are like himself Infinite Immutable and Eternal In the midst of all Creature comforts let thy heart rise up to this But these are not my portion 2. If God at any time take away the comforts from thee say Satis solatii in uno Deo his aim is when he takes away creature-comforts that you should enjoy all more immediately in himself Matth. 6. 21 22. This shews that the Saints self-sufficiency lies in Gods All-sufficiency Gen. 17. 1. Prov. 14. 14. exercise Faith therefore upon every Attribute that thereby thou maist have the use and improvement of it Ephes. 6. 10. and give unto God the praise of every Attribute Psal. 21. 13. 2. We should imitate God and strive to be immutably good and holy as he is Levit. 11. 44. Mat. 5. 48. These Attributes are diversly divided They are affirmative and Negative as Good Just Invisible Immortal Incorporeal Proper and Figurative as God is Good Wise Members and humane affections are also attributed to him Absolute and Relative without any Relation to the creatures as when God is said to be Immense Eternal he is likewise said to be a Creator King Judge Some describe God as he is in himself he is an Essence Spiritual Invisible most Simple Infinite Immutable and Immortal Some as he is to us he is Omnipotent most Good Just Wise and True Some declare Gods own Sufficiency so he is said to be Almighty Infinite Perfect Unchangeable Eternal others his Efficiency as the working of his Power Justice and Goodness over the Creatures so he is said to be Patient Just Mercifull Some are Incommunicable and agree to God alone as when he is said to be Eternal Infinite Others are Communicable in a soâ—t with the creatures as when he is said to be Wise Good The communicable Attributes of which there are some resemblances to be found in the creature are not so in us as in God because in him they are Essential The incommunicable Attributes are communicable to us in their use and benefit though not in their Nature they are ours per modum operationis the others per modum imaginis his Omnipotency acts for us 1 Pet. 2. 9. These Properties in God differ from those Properties which are given to men and Angels In God they are Infinite Unchangeable and Perfect even the Divine Essence it self and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meer qualities divers they receiving them by participation only not being such of themselves by nature God doth some great work when he would manifest an Attribute when he would manifest his Power he created the World when he would manifest his Holinesse he gave the Law when he would declare his Love he sent his Sonne when he would shew his Goodness and Mercy he made Heaven when he would discover his Justice and hatred of sinne he made hell Psal. 63. 2. and 106. 8. Arminians and Socinians indeavour to corrupt the Doctrine of God in his Essence Subsistence and Decrees Under the first Covenant three Attributes were not discovered 1. Gods pardoning Mercy that was not manifested till the fall 2. His Philanthropy or love to man Hebr. 2. 16. 3. The Patience and Long-suffering of God he cast the Angels into hell immediately after their sinne All the Attributes are discovered in the second Covenant in a higher way his Wisdom was manifested in making the world and in giving a Law but a greater Wisdom in the Gospel Ephes. 3. 10. the Truth and Power of God were more discovered under the second Covenant It is hard to observe an accurate method in the enumeration of the Attributes Zanchy D. Preston and M. Stock have handled some few of them none that I know hath written fully of them all CHAP. III. That GOD is a Spirit Simple Living Immortall GOd in respect of his Nature is a Spirit that is a Substance or â—ssence altogether Incorporeal This the Scripture expresly witnesseth Iohn 4 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soul of man or an Angel Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of Excellency and Singularity above the rest Angels are Spirits and the souls of men are spirits but God is a Spirit by a kinde of Excellency or Singularity above all spirits the God of Spirits Numb 16. 22. the Father of Spirits Heb. 12. 9. the Author of Spirits and indeed the Spirit of spirits The word Spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Ruach is used chiefly of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the God-head absolutely as Iohn 4. 24. or more restrictively the Divine Nature of Christ Heb. 9. 14. 1 Pet. 3. 18. Secondly Personally for the third Person in the Trinity commonly called the holy Spirit or Ghost 1 Cor. 2. 11. If the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods Spirit prophetical 1 Sam. 10. 6 10. miraculous or the sanctifying graces Ephes. 5. 18. Angels and mens souls are created spirits but God is an infinite Spirit the word is not applied to God in the same sense Nihil de Deo creaturis
univocè dicitur say the Schoolmen God is not simply Invisible but in reference to us Angels and Saints above see him they behold his face He is Invisible to a mortal eye as the Apostle speaketh Reasons First God is a Spirit because a Spirit is the best highest and purest Nature God being the most excellent and highest Nature must needs be a Spirit too Secondly God is a most simple and noble being therefore must needs be incorporeal Angels and souls have a composition in them their Essence and Faculties are distinguished they are compounded of Subject and Accidents their Nature and Qualities or Graces but Gods Holiness is his Nature Thirdly God is insensible therefore a Spirit Spirits are not subject to senses Iohn 1. 18. This confutes 1. Tertullian who held God to be corporeal then he should consist of matter and form 2. The Anthropomorphites who ascribed to God the parts and members of a man they â—lledâ—e that place Gen. 1. 27. But some think the soul is the only subject and seat in which the Image of God is placed Grant that it was in the body likewise it being capable of Immortality yet a man was not said to be made after the Image of God in respect of his corporal figure but in respect of Knowledge Righteousness and Holiness Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Object God is said to have Members Face Hands Eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Answ. The word Hand and Eye is taken figuratively for the power of seeing and working which are actions that men perform with the hand and eye as an Instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes again those words are taken properly for members of the body of some such form fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so whatever hath a being may be called a body in this sense Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and form so some say Angels are incorporeal 3. This shews the unlawfulness then of painting the God-head Cajetan disliked it Bellarmine b argues thus Man is the Image of God But man may be pictured Therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soul which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soul which can not be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ teacheth us this practical use Iohn 4. 24. Blesse the Lord O my soul Psalm 103. Whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 1. The Lord chiefly cals for the heart Prov. 23. 26. His eye is upon it Ezekiel 33. 31. 2. He abhors all services done without the heart Matth. 5. 8. 3. It hath been the great care of Gods people to bring their hearts to these services Phil. 3. 3. Motives to excite us when we draw neer to God to bring our hearts 1. It is this only which will make the service honourable Gal. 4. 9. 2. This only makes it acceptable 1 Pâ—t 2. 5. Hos. 14. 6. 3. This only makes it profitable 1 Tim. 4. 7. Heb. 9. 9. Rom. 6. 22. 4. This only will make it comfortable all true comfort flows from the sweetness in fellowship with God and Christ Revel 3. 24. 5. Else in every service we tempt God Acts 5. 9. Isa. 29. 13. How to know when I serve God in my heart or worship him in Spirit 1. Such a ones great care in all services will be to prepare his heart before-hand 2 Chron. 30. 9. 2. Then the inward man is active thorowout the duty Revel 3. 3. 2 Pet. 1. 5. 3. Then one keeps his thoughts intent throughout Matth. 6. 21. 4 The grief after the duty done will be that the heart was so much estranged from God in duty 2. God though invisible in himself may be known by things visible He that seeth the Sonne hath seen the Father Joh. 14. 9. We should praise God as for other Excellencies so for his Invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is Invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot only make thee poor sick but make thy conscience roar for sin it was God put that horrour into Spira's spirits He is a Spirit and so can deal with the Spirit Lastly Take heed of the sins of the heart and spirit ignorance pride unbelief insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from but are terminated in the spirit These are first abhorred by God He is a Spirit and as he loveth spiritual performances so he hates spiritual iniquities Gen. 6. He punisht the old world because all the imaginations of the thoughts of their hearts were evil 2. Most contrary to the Law of God which is chiefly spiritual 3. Sin is strongest in the spirit as all evil in the fountain Mat. 15. 19. â—4 Spiritual evils make us most like the Devils who are spiritual wickednesses All sin is from Satan per modum servitutis these per modum imaginis We should therefore also take heed to our own spirits because of the danger we are in from these spiritual adversaries 1. They are malignant spirits 1 Iohn 5. 18. and 2. 13 14. 2. The spirit of a man is most maligned by Satan all he did to Iobs name estate posterity was to enrage his spirit 3. The spirit of a man is frequently and very easily surprized few men are able to deny temptations that are sutable 4. When the spirit is once surprized one is ready to ingage with and for the Devil Mat. 12. 30. 5. The spirit will then bring all about for the service of sin the excellent parts of the minde wit memory strength Rom. 8. 7. and 6. 13 19. Iames 3. 15. Matth. 23. 15. 6. It is hard for such a sinner to be
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
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
great blame that have scarce ever directed our minds to the contemplation and fruitful meditation of this great act of God among the rest for any good spiritual and holy intent Scholars sometimes in their Philosophical studies stumble upon these questions and set their wits on work to finde out the natural reason of them but alas in how unsanctified a manner so as not at all to inforce the thing upon their souls for making of them more thankful and obedient But for the plain man that is no Scholar though he have wit enough for all things else yet he hath no wit to enter upon these cogitations and when he findeth the matter so far above his reach yet to tell himself that this is one of Gods works and so to call on himself to fear know and obey him this this is that we must every man lament in himself as a just and due cause why the Scripture should ascribe brutishnesse unto us and we unto our selves and why we should present our selves before the divine Majesty with bashful and lowly confessions of our wrong done to God in robbing him of the honour due unto him for his works which our selves have the fruit of Secondly to our selves in depriving our selves of the best and most excellent fruit of them which is to be led by them above themselves vnto him This may exhort every one of us to take this work of God from David and to make it as it were our theame or the object of our meditations Whosoever applieth himself to raise up such thoughts shall finde a great unaptnesse in himself and a kinde of wearinesse to them with a vehement inclination to entertain other â—â—ncies and the Devil will take occasion hence to disswade him from doing the duty at all as if it were as good omit it as perform it so weakly it is a falâ—e tale which Satan tels for God hath promised acceptance to the weakest endeavours in calling himself a Father but to accept of the non-performance he hath never promised for even a Father cannot do that Lastly we must learn to seek unto God and trust in him for spiritual stability of grace in our souls and must thus importune him Lord when there was never an earth thou mad'st one and didst lay the foundation of it so sure that no force nor skill can move it O thou canst also create a frame of holinesse in my heart and soul and so stablish settle and confirm it that it shall never be movâ—d I beseech thee do it and trust that thâ—u wilt do this as thou hast done the former One prime use to which we must improve these natural benefits is to quicken our prayers and confirm our faith in begging and expecting such as are spiritual When God will confirm the faith of his people and win them to call upon him for good things he puts them in minde of these wonders in nature they must make use of them therefore for this purpose The second Element is water so necessary a creature as nothing can be more dangerously or uncomfortably wanting to the life of man It is an Element moist in some degree and cold in the highest therefore it cools the body and tempers the heat that it grow not excessive It hath manifold uses constantly Triplex maxime aquarum est usus in irrigando in abluendo in navigando Vossius 1. We and our Cattel drink of it and neither can continue without water or something made of it our bread must be kneaded with it and our meat boyled with it 2. It serves to wash our bodies and the apparel we weare if our hands and feet were never washt what an evil smell should we carrie about 3. It makes the earth fruitful The Husband-man looseth his labour if after sowing there come no rain it is 1. Of large and common use no Country can want it neither rich nor poore man nor beast 2. Of constant use we must have it daily or something made of it and our beasts also 3. Very profitable we drink it and wash with it and our meat is prepared by it and beasts drink it Because of so many good things in water God himself in his word hath so often â—ompared the grace of his Spirit with it Isa. 55. 1. Iohn 4. 14. Rev. 22. 17. Divine grace purgeth the soul from sin extinguisheth the heat of anger lust and other perturbations satisfies the desires of the soul thirsting after God It reprehends us that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God and praising him for it A secret Atheisme prevails in our hearts which is the cause of this great blockishnesse and ingratitude and corrupts all things to us and forfeits them and provokes Gods justice against us Say Lord thou mightest justly choak me for the time to come for want of water that have not been particularly thankful to thee for this mercy We should bring in the parcels of Gods goodnesse for bread water fire when thou washest thy hands let thy heart be lifted up to God that made the Element Stay O that I could praise love and obey him that hath done this for me The usefulnesse abundance and easinesse to come by doth highly commend this benefit and the giver of it shewing water to be very good and our selves much beholding to him that giveth it Anciently in thâ—se warmer Countries especially water was the usual drink of men therefore in the description of the cost of families in house-keeping when we reade of so many Oxen and Sheep slain and so much meale and fine flower we reade not of any wine which would have been mentioned if it had been usually drunk 3. The Aire or all the void place between the clouds and the earth giving breath of life to all things that breathe this is the third Element light and subtil moving upward not downward because it hath no heavinesse in it It is divided into three regions or stages The highest is said to be exceeding hot and also dry because it is neer the fiery Element and Stars by the force of whose beams it receiveth the heat which is much encreased by following the motions of the Heavens The lowest region is they say hot and moist hot by the reflection of the Sun-beams meeting with the earth and moist from its own proper nature and by reason of the vapours exhaled out of the earth and water or rather it is variable now hot now cold sometime temperate differing according to times and seasons of the yeer and places also or several climates The middle region of the aire is cold in respect of the two other because it cannot follow the motions of the Heavens as the upper region doth being hindered by the tops of mountains 2. Being free from the reflex beams of the Sun by which the lower region of the aire is made hot The aire is most thin without light or colour but apt to
All evils of misery are but the issue of sin first sin entred into the world and by sin death 1. Temporal evils All publick commotions wars famine pestilence are the bitter fruits of sin Deut. 28. there is Gods curse on the creature mans body all his relations 2. Spiritual Terrours of conscience horrours of death 1 Cor. 15. 56. are the effects of sin What an evil is a condemning heart an accusing conscience yet this is the fruit of sin A wounded spirit who can bear Some will bear outward evils stoutly nay suffer death it self boldly but sin will not so easily be born when the conscience it self is smitten See this in Cain and Iudas many a one maketh away himself to be rid of this vexation This sils one with shame Iohn 8. 9. fear Gen. 3. 11. and grief Acts 2. 37. The greatest torment that in this life can be fall a sinner is desperation when the soul of a man convinced in her self by the number of her hainous offences loseth all hope of life to come and casteth her eyes wholly on the fearful torments of hell prepared for her the continual thought and fright whereof do so amaze and afflict the comfortlesse soul that she shrinketh under the burden and feeleth in her self the horrour of hell before she come to it 3. Eternal The everlasting absence of all good 2 Thes. 1. 19. and the presence of all evil Mark 9. 49. are the consequents of it Iustum est quòd qui in suo aeterno peccavit contra Deum in aeterno Dei puniatur Sin is finite in the act and subject but of infinite demerit being committed 1. Against an infinite Good therefore it deserves infinite punishment 2. The obligation of the Law is everlasting This was the first Doctrine which was published to man that eternal death is the punishment of sinne Gen. 2. 17. the Devil opposed it Gen. 3. 4. the belief of the threatning would have hindered them from sinne The Socinians say that man should have died in the state of innocency although he had not sinned and therefore that death is not a punishment of sinne but a condition and consequent of nature The holy Ghost assigns death to sinne as the cause See of it Rom. 5. 12. 6. 23. Our bodies were not mortal till our souls were sinful Arminians say That there is neither election nor reprobation of Infants and that â—o Infants can be condemned for original sin Iacob was in a state of election in his mothers womb Rom. 9. 11. All men in the counsel of God are either elect or reprobate But Infants are men or part of mankinde Therefore they are either elect or reprobate 1. Infants are saved therefore there is some election of Infants for salvation is a fruit of election and proper to the elect Rom. 11. 7. There is a manifest difference among Infants between those that are born in and out of the Church Gen. 17. 17. Acts 2. 37. 3 21. Children of unbelievers are unclean 1 Cor. 7. 14. and aliens from Christ and the Covenant of promise Ephes. 2. 11 12. 2. That opinion That no Infants are condemned for original sinne seems to be contrary to that place Ephes. 2. 3. If this were true the condition of a Turks childe dying in his infancy is farre better then the condition of Abraham Isaac or Iacob living for they might fall from grace say they and be damned but a Turks childe dying according to their opinion shall certainly be saved The worst punishment of sinne is to punish it with sin and so God punisheth it sometimes in his own people Isa. 63. 17. Mar. 6. 52. a judicial blindnesse and hardnesse is the worst See Ezek. 24 13. Rom. 1. 26 28. Revel 22. 11. Concerning National sins Sins though committed by particular persons may be National First When they are interwoven into the policy of a State Psa. 94. 20. when sin is established by a Law Rev. 16. 8. 17. 17. 6. 12. Ier. 15. 9. Secondly When they are universal and overspread the whole Kingdom Ier. 9. 2 3. Isa. 56. 11. Thirdly When the people that professe the name of God are infected with those sins Gen. 6. 2 3 4. Fourthly When few or none in the Nation bewail them Ier. 5. 31. Fifthly When they are openly countenanced and tolerated 1 Kings 14. 24. when there are no masters of restraint Iudg. 18. 7. Sixthly When they are the predominant humour of the Nation at that time The sins of Gods people which commonly provoke him to break a Nation 1. Their omissions that they stand not in the gap Ezek. 22. 30 31. improve not their interest in him 2. When their hearts are inordinately set upon the things of this world 2 Chro. 36. 12. Mat. 24. 39. 3. When there is a great unfruitfulness and lukewarmness in the things of God Hos. 10. 1. 4. When divisions are still fomented amongst those that fear God Isa. 9. 21. Desolations in a State follow divisions in the Church The sins which may provoke God against a Nation 1. Idolatry Ier. 5. 19. when the true God is worshipped in a way that he hath not appointed 2. Intestine divisions Isa. 9 ult compared with 10. 6. 3. Incorrigiblenesse under lesser judgements Isa. 9. 11. 4 Wearying of God Isa. 7. 13 18. 5. Unworthy and wicked compliances Hos. 5. 13. CHAP. XI Signes of a Christian in regard of sinne and that great corruptions may be found in true Christians OF the first Signs of a Christian in regard of sin First He is convinced of sin Iohn 16. 9. the Greek word signifies to evidence by demonstration the Spirit so demonstrates it that a man hath nothing to object Psal. 51. 13. Secondly He is free from its dominion as Paul saith Sinne shall have no dominion over you for you are not under the law but under grace and after Being freed from sinne Whosoever is born of God sinneth not John They do no iniquity David They serve not sin in the lusts thereof He hath not an habitual resolution to continue in sinne Thirdly He is troubled and wearied with the reliques of it and driven to Christ for pardon and help He is weary of sin and every sin so farre as he knoweth specially his own sin and that iniquity which cleaveth closest to him His flesh is inclined to it but his Spirit is a verse from it and even tired and burdened with it so that he often sighes out in himself the complaint of St Paul O miserable man that I am Still as he prevails more against sin the remainders of it do more afflict him sinne in it self considered is his greatest unhappinesse that he hath so vile a nature is prone to so vile deeds and doth in many things so foolishly offend this troubleth and disquieteth him even then when he hath no other crosse to trouble him and many times imbitters all his prosperity Fourthly He is grieved
with the sins of others Ier. 9. 1. Ezek. 9. 4. Ezra 9. 3 4. See 1 Cor. 5. 2. David was the great Devotionist of the Old Testament Psal. 119. 136 Phil. 3. 18. The greatest sinners when once converted are most compassionate to others because they have experience of the power of sin and have most sensibly felt the goodnesse of God God is dishonoured by the sins of others as well as by our own sins the godly hate sin both in themselves and others Psal. 97. 10. Of the second Very great corruptions in heart are yet to be found in sincere Christians 2 Chrâ— 15. 17. Very few men are recorded in Scripture but their great sins are recorded as well as their graces except Iosiah and some few others Davids adultery and murder 1 King 15. 5. Some think he was given to lying Psal. 119. Remove from me the way of lying Salomons grosse Idolatry 1 King 11. 4. Peters shameful Apostasie Mark 14. 71. Asa's persecution 2 Chron. 16. 10. First For inward corruptions there is the body of all sins remaining in the soul of every gracious person though it be mortified and broken it doth not rule in him Paul writeth to the Ephesians and Colossians and wisheth them to put off the corrupt old-man Secondly For actual we may say with Iames In many things we offend all our infirmities are mingled with our best duties we break out many times into things we know to be evil slagitious crimes The people of God are freed 1. From the sin against the holy Ghost 1 Iohn 3. 9. 2. From sin raigning 3. From a total apostasie Ier. 3. 22. they cannot lose all saving grace 1 Pet 1. 13. 4. From final impenitency Psal. 37. 24. Godly men may fall into other sins 1. The state of grace cannot exempt them 1 Iohn 2. 1. 2. The truth of grace cannot preserve them their actions come from a mixt principle 3. No degrees of grace can preserve them Phil. 1. 6. nothing will perfect our sanctification but the beatifical vision 1 Iohn 3. 3. They may fall into the grossest errors in judgement and foulest evils of practice In the Church of Galatia some denied Justification by the righteousnesse of Christ. In the Church of Corinth some denied the Resurrection Revel 18. 4. Tertullian fell to Montanism Luther to Consubstantiation David into murder and adultery Salomon to Idolatry Peter to deny his Master with execration True believers may fall grievously and hainously 1. Into sins not only quotidiani incursus August of daily incursion but such which do vastare Conscientiam as the Schoolmen speak though they do not Excutere fidem 2. So as to wound the consciences of their brethren Rom. 14. 15. 3. To wound their profession 1 Tim. 6. beg Rom. 2. 24. 4. They may strengthen the hands of sinners 2 Sam. 12. 14. 5. They may greatly grieve the Spirit 6. They may contract a damnable guilt Psal. 90. 8. 7. They may fall so as to bring on themselves great temporal afflictions Ezra 9. 13. Psal. 99. 8. Ier. 2. 19. 8. They may be chastened with spiritual afflictions Psal 51. 12. 9. God may in them punish one sin with another David was punisht with carnal adultery for his spiritual security 10. They may lose though not jus ad regnum yet aptitudinem regnandi Yet there is a great difference in their sinning between them and the wicked their spots are not alike 1. They have not such a full inward principle to sin David committed adultery not as Zimri with his whole heart the other had a principle checking him totus homo sins but not totum hominis there is a principle of grace 2. They do not constantly sinne they live not in grosse sins it is one thing to fall into the dirt as a sheep another thing to wallow in it as a swine doth 3. These are bitter sins to them and minister much matter of humiliation afterwards David was a murderer and a bitter penitentiary for it Psal. 51. Deliver me from bloud guiltinesse 4. They are in a combat and fight with their ordinary infirmities of passions as Paul Rom. 7. Gal. 6. it makes them often pray it puts them into sad agonies as Rom. 7. what they would not do they do therefore O wretched man that I cannot pray be humble 5. They do at last come out of these with the contrary graces and delight in them they mortifie and subdue their lusts Rom. 8. The law of the Spirit frees them from the law of sin yea they delight in the contrary graces His delight is in the law of the Lord. 6. They do not only come out of them themselves but set against them in others the woman of Samaria called her neighbours Lydia her family Then will I teach transgressors thy wayes It is a great mercy for the holiest men to be preserved from grosse and scandalous sins 2 Pet. 1. 10. Reasons 1. Hereby all the actual exercises of grace are suspended one hath no more use of grace then if he were an unregenerate man Psal. 51. 10 11. there is a Deliquium gratiae as well as animae 2. There is a suspension of all the priviledges of grace when one fals into grosse sins there is an interdiction though not an intercision a sequestration though not an ejection Psal. 51. 7. He alludes to the purging of the Leper under the Law he had a right and title to his house but not an actual enjoyment of it a man hath communion with God here by the acts of grace and consolations of the Spirit these are suspended 3. Grosse fals in Gods people are commonly penal the punishment of other sins 2 Sam. 11. 6. Matth. 26. 33 34. as sin cannot be called by a worse name then sinne Rom. 2. 1â— so God cannot punish sin worse then by sin 4. It leaves a blot on a man which shall never be wiped off Peters denial is spoken of where ever the Gospel is publisht Ieroboam that made Israel to sin This is that Ahaz Iudas the Traitor 5. Hereby you grieve the hearts of the Saints and strengthen the hands of the wicked 6. Though God pardon the sin yet he will not take off the temporal judgement from the person and posterity The execution of judgement shall begin with them Amos 8. 1. 1 Pet. 4. 17. God will punish his people with greater severity Lam. 4. 6. Mat. 3. 10. Six sorts of godly persons are in danger First Men in the highest place Magistrates Ministers David Peter Secondly Men of great parts Knowledge puffeth up Augustine saith of Licinius one of great parts but of a corrupt judgement Cupit Diabolus à â—â— ornari Thirdly Men of the greatest graces God leaves sinne in men to keep them low therefore when men are high in grace he leaves powerful lusts to exercise them Fourthly Men that are carnally confident as Peter Dr Pendlâ—ton Fifthly Those that are censorious against the fals of others Gal. 6. 1.
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
better of Christ then the Turks which esteem Christ a holy Prophet of God who taught us his will Socinianisme is a complication of many ancient heresies condemned by ancient Councels A doctrine that undermines the merit and satisfaction of our Saviours death Arminlanism gratifieth the pride of will Popery the pride of outward sense and Socinianisme the pride of carnal reason Dr Hill on Prov. 23. 23. The Socinians deny the Deity of the Lord Jesus Christ the Deity of the holy Ghost the Trinity of Persons they deny that Jesus Christ hath merited or satisfied for his people The Papists besides some fundamentall errours as justification by the merit of our own works are most abominably Idolatrous in their worship Of all Hereticall and False Teachers this last age hath afforded I know none more pernicious then these two 1. Libertines that teach to neglect obedience as in every respect unnecessary 2. Justitiaries that presse obedience as available to justification Dr. Sclater on Rom. 4. 15. Antinomianism is the most dangerous plausible errour that almost ever invaded the Church insinuating into well-meaning mindes under a false pretence of advancing Christ and free grace Mr Baxt. Inf. Church-Memb part 2. Sect. 8. The original of the Antinomians seems to be from the old Katharoi called Puritans who being justified affirmed they were perfect and free from all sin as the glorified in heaven M. Rutterf Surveigh of the Spirit Antich part 1. c. 1. The Antinomians say repentance grief sorrow for sense or conscience of sin in a Beleever is legal carnal fleshly from unbelief and the old Adam and that it is contrary to faith and Gospel-light to confess sins and was a work of the flesh in David Id. ib. c. 2. Vossius in his Historia Pelagiana saith that Pelagius was humani arbitrii decomptor Divinae gratiae contemptor a trimmer of nature and â—n affronter of grace The Pelagians say that a man may by strength of nature convert himself that Adams sin did hurt himself alone that no hereditary stain came to hâ—s posterity by it that in infants there is nothing of sin that men die not for the punishment of sin but by the law of nature They were so called from one Pelagius a Welchman his name was Morgan which signifies the sea but he chose rather to be called Pelagius He dwelt by the sea Vide R. Episc. Usser de Britan. Eccles. Primord c 8 9 10. He seemed to some to have excelled in such great eminency of knowledge and learning that some thought that place Rev. 8. 10. was to be interpreted of his fall Against this Heresie Austin and Ierom disputed much Christ doth not say Iohn 5. 5. without me you can do little but without me you can do nothing Aug. in Ioan. Tract 81. Sententias vestras prodidisse refutasse est patet prima fronte blasphemia said Ierom of Pelagius and his opinions Austin gives the reason why Pelagianism did spread so much because there were Pelagiani fibrae in every man naturally Austin termed the Pelagians inimicos gratiae Dei Prosper ingratos ungratefull and ungracious men contra ingratos The Arminians too much follow the Pelagians Of Arminius and his opinions Vide Praefat. ad Eccles. Act. Synod Dordrecht The five Articles of the Remonstrants do exalt mans free-will In the first Article God is said to have chosen them which would beleeve obey and continue in faith and obedience In the second it is affirmed that Christ obtained reconciliation with God and remission of sins for all and every one if by faith they be able to receive these his benefits In the third and fourth Article the efficacy of conversion depends upon mans will so that it is efficacious to conversion if a man will and inefficacious if he will not In the fifth Article perseverance in faith is ascribed to mans will which is to derogate from the Fathers free Election the Sons Redemption and the holy Ghosts Conversion Hypocrisie Hypocrisie is that vice by which men content themselves to seem good but are not carefull to be so in very deed that is a good description of it 2 Tim. 1. 3 5. See Matth. 23. 14. 24. 51. In that measure we like of sin in that measure is hypocrisie in us Greenham There are two kindes of Hypocrites 1. Such as are grosse and know they do dissemble 2. Such as have great works of Gods Spirit as knowledge joy sorrow and reformation of their sins which do take these to be true graces because they come near them and are like them as the foolish Virgins A very hypocrite may make some account of serving God Saul durst not fight till he had offered sacrifice 1 Sam. 13. 11 12. A man may hear and that with joy and beleeve and bring forth a blade of forward profession and yet be an hypocrite The Pharisee boasted that he paid tithe of all that he possessed that he fasted twice a week Paul was unrebukable according to the law and after a sort conscionable in exercises of Religion Psalm 50. God tels the hypocrite he will not reprove him for his sacrifices this way he was not much behinde hand Reasons 1. A certain natural spark of the knowledge of God is left in man since the fall 2. It is a credit to be somewhat Religious 3. It is fit to feed their pride and a conceit of their own goodnesse 4. This is a means of nourishing him in his false and presumptuous hope of salvation The difference between the religion of the hypocrite and true-hearted 1. In the matter the one meditateth in the word read and heard applying it to himself by turning it into matter of sorrow or joy confession or petition the hypocrite will never thus apply the word of God unto himself in the several parts of it 2. The hypocrite hath alwaies a false or evil end in his devotion either he aims at praise amongst men or earning heaven to himself notwithstanding his bearing with himself in some sins he aims not at the pleasing of God and getting grace and power to himself that he may overcome sin 3. They differ in the fruit and manner of performing these exercises the hypocrite neither hath nor careth to have the power of these acts working mightily in his heart The Pharisees contented themselves to wash the outside of the cup and platter and to be zealous observers of the letter of the law being yet within full of all wickednesse The most accomplisht hypocrite cannot expresse 1. The life and power of a Christian 2. Nor the joy of a Christian. The open prophane man may be worse then the hypocrite in some respect he dishonoureth God more and sinneth with a higher hand and with more contempt of God and also with more hurt to â—â—en by his example then the wicked man doth Yet the hypocrites case in other respects is worse then the state of the prophane man 1. In this life he is hardlier
〈◊〉 saith he de Eccles. Different forms of Churches and Church-government in one State must needs lay a foundation of strife and division therein It is no wisedom saith M. Durie in a Letter in a State to reject an approved way of government which all the best Reformed Churches have received all this while and acknowledged to be Gods way and by experience found to be safe sound and instead of it to take up another which it is not yet known what it is nor was ever tried but in two or at the most three Churches and that for the space of a few years The slighter the cause of Separation the greater the fault of Schisme when men hold the same Faith and Orthodox truths yet separate for lesser matters The true Saints in the 7. Churches of the Revelation were never bid go out of them though they were very corrupt as they were out of Babylon M. Vines The first Separatist in the Scripture saith one was Cain Gen. 4. 16. Enforcements to love are clear 1 Cor. 13. 1. That question of Separation in Scripture is dark See M. Gillespy miscel c. 10. and 15. and M. Manton on Jam. 3. 17. Schisma est secessio in religionis negotio vel temeraria vel injusta Cameron de Eocles Schisme is a causelesse separation from externall communion with any true Church of Christ M. Ball against Separation c. 8. Schism is a breach of the unity of the Church D. Field l. 3. of the Church c. 5. We do not leave communion of true Churches for corruptions and sins but only abstain from the practice of evil in our own persons and witnesse against it in others still holding communion with the Churches of Christ. You send me unto such a Book of M. Robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things whereas I refer you unto a later book of his made with riper deliberation and in no part that I hear of publikely revoked His Book which you send me unto being his Iustification of Separation is sick of King Iehorams incurable disease the guts of it fall out day by day yea he openly plucks out some of the bowels thereof with his own hands This is to be observed by them especially who much follow M. Robinson CHAP. XXIII Of Sedition Self-love Self-seeking Slander SEDITION SEdition is a sin whereto people are much inclined It is to leave our present Governours which rule us according to law and follow other Governours who rise up of their own accord to leave a David and follow a Sheba The Israelites raised sedition against David by means of Absalom and Achitophel and proceeded so farre in their rebellion that they brought it to a pitcht field and would not give over till their Captain with twenty thousand more were slain in the battell 2 Sam. 19. Corah Dathan and Abiram stir up a great multitude against Moses and Aaron At another time of themselves they rose against Moses and were ready to stone him because they wanted water At another time they cry to have a Captain and return back to Egypt M. Hobbs in his Rules of government c. 12. reckons up these two among other wilde ones as seditious opinions that the knowledge of good and evil belongs to each single man and saith Legitimate Kings make the things they command just by commanding them and those which they forbid unjust by forbidding them This is to make Subjects beasts and the Magistrate God 2. That faith and holinesse are not acquired by study and naturall reason but are supernaturally infused and inspired unto man which if it were true saith he I understand not why we should be commanded to give an account of our faith or why any man who is truly a Christian should not be a Prophet This opinion is so contrary to Scripture and the judgement of all sound Divines that I need not spend time to confute it See Phil. 1. 29. Eph. 1. 8. Heb. 12. 2. One indeed saith the habits of Faith Hope and Charity are infused after the manner of acquisite God having ordained not to infuse them but upon the means of hearing praying caring studying and endeavouring Some say there are no graces wrought in us but severall actings of the Spirit as the Spirit acteth with us where grace is wrought we need the Spirit to excite and draw it forth but the Scripture is plain for infused habits grace is called a good work in us Phil. 1. 6. the Law written in our hearts God is said to shine into our hearts 2 Cor. 4. 6. we are said to be partakers of the divine nature 2 Pet. 1. 4. See Eph. 2. 10. 1. It is a sin it is plain by Scripture how severely did God punish it in Korah and his accomplices making the earth to gape wide and swallow them up Solomon condemns it saying meddle not with such as be given to change Gal. 5. 20. yea it is a great sin as is evident 1. It is contrary to the light of Scripture in the Law he that cursed that is railed upon or used ill wishes against the Ruler of his people was to be put to death how much more then he that shall rise up against him The Scriptures of the New Testament are full of precepts for duty and subjection Rom. 13. 1. 1 Pet. 2. 13. 14. Give unto Caesar that which is Caesars saith our blessed Saviour Give to every one his due fear to whom fear honour to whom honour belongeth You must needs be subject for conscience sake And the Apostle willeth Titus to put them in minde to obey principalities and powers and be subject to Magistrates and ready to every good work as if a man were unfit for any good work if he be not duly subject to authority The Jesuites are still tampering about Kingdomes Monarchies Common-wealths and temporall States how to bring them into mutinies contentions seditions rebellions and uproars Watsons Quodlibets of Religion and State Quodl 5. Answer to the fourth Article They are like unto Aesops Trumpetter who being taken in war made his lamentation saying that he never drew his sword against any nor shot at any but the enemy answered Thou hast animated others thou hast put courage rage and fury into all the rest Saint Peter and Iude do blame them which despise government and speak evil of them in authority Secondly It is contrary to the light of nature for even among those Nations which never had any divine revelation yet the necessity of duty to Magistrates was alwaies maintained as a thing which they perceived absolutely requisite for the welfare of humane societies seeing without government the societies of men could never continue in a good estate No man could possesse his own goods enjoy his own lands and house live comfortably with his own wife and children or give himself to any profitable calling and endeavour Thirdly It is contrary to those principal vertues by which all men
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
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
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
souls of men 2 Cor. 11. 3. Ministers must preach often especially on the Sabbath Our Saviour preacht every Sabbath day Luk. 4. 21. So did Paul Act. 17 2. See 2 Tim. 4. 2. The Fathers preacht twice every Lords-day and almost every week-day Paul bids the Minister preach in season and out of season the Sabbath by reason of the publick meeting is a season of preaching it is requisite therefore for him to preach every Sabbath Again Christs custom was to go into the Synagogue every Sabbath-day and so the Apostles 3. The sanctifying of the Sabbath must be done in the best manner that may be both by Minister and people the Minister must be helpful to the people in the sanctifying of it he may then preach if he will give himself to reading and study as he is commanded 4. His duty is to labour in the Word and Doctrine that is to take great pains in it therefore he must preach Sabbath after Sabbath 5. Every one is required to be plentifull in the work of the Lord therefore the Minister in his special work of preaching must be plentifull and this he is not unlesse he preach at least every Sabbath and if his strength will serve him twice both morning and evening Ministers must in their preaching denounce Gods wrath against sinners 1 Sam. 12. 25. How comminatory are our Saviours words O generation of vipers how can you escape the condemnation of hell And Woe unto you Scribes and Pharisees Hypocrites And Woe unto the world because of offences And Woe be unto you that are rich and that laugh There shall be weeping and wailing and gnashing of teeth Paul is sharp 1 Cor. 6. 9 10. For such things sake the wrath of God comes upon the children of disobedience Tribulation and anguish shall be upon every soul that doth evil Moses dischargeth many vollies of curses upon those which break the Law of the Lord. Reasons 1. Because there is in every man an old man to be beaten down the threats of the Word are a necessary instrument for working in a man a hatred of sin 2. There remaineth in the best of Gods servants much presumption whereby they are apt to imbolden themselves in sinning the Law must make way for the Gospel the threats of the Word are a most needful means of humiliation This is the most fruitful and profitable teaching It is good for the impenitent to make him repent and for the penitent to make him repent more if they wisely limit the threats they utter There is a Frierly kinde of preaching to presse resemblances and similitudes too farre and a Jesuitical preaching to declaim much against Hereticks and urge some things of Morality But the best preaching is to convince men of their misery by sin and to shew them the way to avoid it Plain preaching is most profitable for a mixt Auditory He is the best Scholar that can teach Christ plainliest and for my part if I would set my self to be idle I would choose that kinde of preaching which is counted so laborious Dr Taylor on Tit. 9. Paul saith he there being the greatest Schollar of all the Apostles was the most fearful to make the least shew of it Doctor Preston being asked Why he preached so plainly and dilated so much in his Sermons answered He was a Fisherman Now Fishermen said he if they should winde up the Net and so cast it into the Sea they should catch nothing but when they spread the Net then they catch the Fish I spread my Net said he because I would catch the Fish that is I preach so plainly and dilate so much in my Sermons that I may win souls to Christ. Ministers must preach in the evidence and demonstration not so much of Art or Nature as of the Spirit and Grace Many turn sound preaching into a sound of preaching tickling mens ears like a tinkling cymbal King Iames resembled the unprofitable pomp of such self-seeking discourse stuft with a vain-glorious variety of humane allegations to the red and blew flowers that pester the corn when it stands in the field where they are more noisom to the growing crop then beautiful to the beholding eyes There is a kinde of fine neat dainty preaching consisting in well-sounding words and of strains of humane wit and learning to set out the skill and art of the speaker and make the hearer applaud and commend him which a man may well doubt whether ever God will blesse to the winning of souls These self-preaching men that make preaching little else but an ostentation of wit and reading do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use this course is of all other the fittest for the memory of speaker and hearer for the capacity of the simple and for the profitable making use of all learning and reading It giveth least scope to wander from the Text and holdeth a man most closely to the revealed will of God It hath the clear example of Christ who Luk. 4. having read his Text first interpreted it then observed the points of Doctrine saying This day is this Scripture fulfilled in your ears Then he began to apply it by way of reproof which he illustrated with â—it examples out of Scripture and so would have proceeded but his hearers moved with rage interrupted him The Doctrine must be soundly deduced out of the Text and then substantially handled It is a proposition either expressed in the Text or else concluded from it It must be proved by a Text or two of Scripture and confirmed by reason taken from the causes or effects or some other logical argument The Use is a Proposition syllogistically inferred from the Doctrine as the Doctrine is from the Text. The chief kinds of Uses are 1. Confirmation of truth 2. Refutation of error 3. Reproof of sin mixed with terror and dehortation 4. Instruction mixed with exhortation to do well 5. Consolation or strengthening for and in well-doing All Doctrines will not yeeld all these Uses but some one some another wherefore those must be taken that are fittest for time place or matter The preaching of all Doctrines is to end in Use and Application When Christ had laid down all the speculative considerations about the day of Judgement he bids them make use of it Matth. 24. â—2 Exhortation is so necessary that all the ministerial work is called by this name Act. 2. 40. 13. 15. See 1 Tim. 4. 13. 6. 2. In all the Epistles after the doctrinal part followeth the hortatory Tit. 1. 9. See Iohn 4. 9. We have divers examples of such as applied the word particularly to the hearers 1 King 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is enjoyned to Ministers under the Gospel Isa. 58. 1. Tit.
really wrought by the Spirit of God 1 Cor. 12. 13. 4. Because there are real effectual comforts and graces derived to us from hence Rom. 6. 4. Phil. 3. 10. Secondly It is not an essential Union 1. Because the Union is mystical not personal the two Natures in Christ are essentially united because they are made one person it is a Union of persons our persons are united to Christ yet not a personal Union we make not one person but one body with Christ and not one body natural but mystical 1 Cor. 6. 17. 2. Those that mingle and confound the persons make the mystical Union higher then the personal the personal Union did not confound the Natures make the man God Object The whole Church is called Christ 1 Cor. 12. 12. and we are made partakers of the Divine Nature Answ. We must not apply that to Union which is proper to Communion Communion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body Head and Members is Christ mystical the parts are of the body but not the body There is a great deal of difference between the Divine Nature as it was in Christ and as it is in us Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fulnesse of the God-head we are only partakers of the Divine Nature the God-head dwels in him personally in us spiritually 1 Iohn 4. 16. there is a likenesse wrought in us to the Divine Nature This Union between Christ and us is 1. Real though he be in Heaven we on earth because the same Spirit that dwels in him dwels in us it is not only notional nor moral as betwixt friends 2. Mutual I am my Beloveds and my Beloved is mine and total whole Christ God and man is ours and the whole man soul and body must be his Psal. 45. 10. therefore we are said To eat his flesh Drink his bloud 3. Spiritual Christs Spirit is communicated to us and abides in us 4. Operative where Christ dwels by his Spirit he casts out Satan and takes possession of the soul and furnisheth it with his graces repairs his Image in us communicates his life to us gives us strength to bear crosses 5. Intimate Iohn 17. 21. Cant. 8. 12. it was not enough to say My vineyard but my vineyard which is mine 6. Strong and inseparable Death dissolves marriage not this Union Rom. 8. 34 35 36 37 38. It brings us nearer Christ by vertue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day This Union with Christ is one of the deep things of God one of the great mysteries of the Gospel Ephes. 5. 30 32. Our Saviour in his preaching began with the Doctrin of Repentance Mat. 4. 17. then went to that of Sanctification in general in the fifth sixth and seventh Chapters of Matth then he proceeds to the Doctrin of Faith sixth seventh and eighth Chapters of Iohn and lastly to his Union with the Saints fourteenth fifteenth and sixteenth Chapters of Iohn There are three mystical Unions not to be understood by a creature 1. The Mystery of the Trinity wherein three distinct Persons make but one God Deut. 6. 4. 2. Wherein two distinct Natures make one particular person so there is one Christ 1 Cor. 8. 6. 3. When two distinct Natures and Persons are united by one Spirit so there is one Church Cant. 6. 8. How to know whether I am united to Christ. I have then received the Spirit of Christ 1 Iohn 3. 24. Rom. 8. 26. He walks in the Spirit lives by the Spirit is led by the Spirit Two Rules to know that Christ is then first A Spirit of Mortification he 1. Helps thee to subdue thy darling sins 1 Iohn 3. 8. 2. Helps thee to overcome thy secret spiritual sins the power of natural conscience may keep under grosse sins but what power have you to subdue contempt of God impenitency hardnesse of heart pride envy Secondly Christ is also a Spirit of Sanctification 1 Pet. 1. 2. 1. In renewing the inward man That which is of the Spirit is Spirit 2. In transforming the outward man 1. He is willingly ignorant of no truth 2. He lets it break forth into practice 3. Layes out whatever is dear to him for Christ as Nehemiah Esther Benefits which flow from our Union with Christ 1. Reconciliation God looks not upon us as enemies Luk. 2. 14. 2. Union with the holy Trinity God the Father Christ dwels in God and God in him 1 Thes. 1. 1 2. The Spirit he is said to abide in them and they in him 3. He hath an interest in all Christs relations Iohn 17. I go to my Father and your Father my God and your God this gives boldnesse and accesse to the throne of Grace 4. The Promises come to be yours by your union with Christ 2 Cor. 1. 20. they are made with Christ and with you in him he is Primus foederatus say some yet others say Christ is Mediator of the Covenant but not a party with whom the Covenant is made I will forgive their iniquities c. this they say is not made with Christ who knew no sinne Besides they urge that it is expresly said I will make a new Covenant with the house of Israel c. And all spiritual priviledges 1 Ioh. 5. 12. this is the ground of all imputation of righteousnesse 5. We are presented to the Father through Christ he not onely presents your services but persons Exod. 12. 29. Heb. 7. 24 28. Eph. 1. 6. Phil. 3. 9. The end or intendment of this Union 1. To be the highest exaltation to his people that their persons are capable of the Angels are not so united to Christ as the Saints they are his servants not his members 2. That this might be the foundation of all Communion betwixt Christ and the soul he is the head we the members by vertue of the hands union with the head are all living operations He is the foundation we the building He the stock we the branches He the Husband we the Spouse by vertue of this conjunction he looks for duties from us there is a living in him a bearing fruit in him and we for priviledges from him we partake with him in his Righteousnesse Victories Graces Inheritance Directions to preserve our Union or Conjunction with Christ He is united to us by the in-dwelling vertue of his Spirit 1 Cor. 12. 13. 1 Iohn 3. 24. 4 13. and by faith Iohn 1. 12. 1. Do not grieve Gods Spirit Ephes. 4 23. Delicatares est Spiritus sanctus Tert. if he counsel rebel not 2. Maintain thy faith beleeve strongly against all doubts and apprehensions of thy own unworthinesse the Spirit comes by faith Gal. 3. and it is kept by it faith is the bond of union on our part as the Spirit on Gods 3. Use the
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
freely to consent and resist every such motion The Romanists plead for the power of mans will but Protestants for the efficacy of Gods grace If the Question be moved Whether free-will may resist grace It is apparent naturally in the unregenerate it may resist according to that Acts 7. 51. But if the Question be moved of them that are called according to Gods purpose Whether they resist the grace of their calling then removing the humour of contention the truth will easily appear The Question is Whether nature in this case doth resist the omnipotent power of God Deo volenti salvum facere nullum resistit hominis arbitrium There is a twofold resistance of the will say the Schoolmen 1. Connata born with it there is possibility to sinne in the best creatures as creatures 2. Actualis The Spirit of God by an Almighty Power overcomes this Psal. 110. 3. The Arminians have revived the old Pelagian heresie they say they magnifie Gods free grace and it was free grace for God to give Christ to be a Saviour and to send the Gospel to a place but then ask them about Gratia discriminans why Simon Peter receives the Gospel rather then Simon Magus they say God determines no mans will but because Peter receives it and the other rejects it it ariseth wholly from his determining himself then Christ should do no more in his own and Fathers intention for a sav'd then a damned person No man hath power to receive Christ when he is offered unlesse it be given him from above Object Why then doth the Lord exhort us to receive him or complain of us and threaten damnation if we receive him not Answ. The Lord useth these reproofs and exhortations as a means to work upon them whom he purposeth to save 2. To shew that some work is to be done on our part though not by our own strength it must be done à nobis though not ex nobis So the Papists argue from Gods commands God would not command us to do good works if we had not power to do them When our Saviour saith Make the tree good and then the fruit will be good He doth not imply that it is in our power to do so but only sheweth what our duty and obligation is See Rom. 7. 15. Gal. 5. 17. God gave the Law for these ends 1. To shew man his duty the obligation that lies on him I may put my debter in minde of his debt though he be turned bankrupt 2. To shew him his disability 3. To shew him the misery he should be in if God would urge this debt on him to discharge it himself 4. To shew the riches of his grace in providing a means to satisfie his justice and also the exceeding love of Christ in fulfilling the Law for him Object The Arminians say How can the will be free when it is determined How can omnipotent grace and free-will stand together and some talk of a Libertas contrarietatis when one can will good or evil This is a great controversie as between the Jesuites and Dominicans so between us and the Arminians Answ. The freedom of the will doth not consist in this that it is free and indifferent to choose either good or evil For so God and the good Angels should not be free seeing they cannot will any thing but that which is good There is no true liberty but unto that which is good because it is a perfection to be able to sinne is an imperfection 2 Cor. 3. 11. Ubi non est Spiritus Domini non est libertas arbitrii August A power to stand or fall was not a part of Adams liberty his power to fall came from his mutability not liberty It is a Question An faciâ—nti totum quod in se est ex naturae viribus dentur insallibiliter auxilia ad salutem supernaturalia Whether God will give supernatural grace to him that useth well his natural abilities Let any man use the power that God gives him and he shall have more There is not such an infallibilis nâ—xus that God hath bound himself in the use of our natural abilities to adde supernatural graces Mr Fâ—nnâ—r on Ezâ—k 18. 31 32. A man in his natural condition can doe nothing but what is offensive to God No man ever yet by the right use of naturals obtained Evangelical grace that is a vain power which is never reduced into act It is a Question An naturae viribus possit aliqua vera tentatio superari Whether a man by strength of nature be able to conquer corruption or resist temptation Before Conversion we cannot resist sinne as sinne but exchange one sinne with another We cannot discern good from evil sinne is connatural to us Ier. 8. 6. No more are we able to resist temptation without grace All temptations are to draw us to the enjoyment of some temporal good or to the declining some temporal evil by leaving God Till a man be perswaded that God promiseth a greater good and threatneth a greater evil then the world can do he cannot resist such temptations we are saved by faith and stand by faith We had need all to pray Lord lead us not into temptation and keep back thy servant from presumptuous sins See Ephes. 6. 10. Some speak of reconciling Free-will with Gods Decree Grace and sin Others of the Concord of it and Gods Prescience and Providence Tully thought Prescience and Free-will could not stand together and therefore that he might assert the freedome of mans will he denied the Prescience of future things Atque ita dum vult facere liberos facit sacrilegos CHAP. IV. Of Saving Faith FAith in the New Testament is taken 1. For the Doctrine of faith Iude vers 3. Such are sound in the faith that are Orthodox This is the Catholick faith 2. For the habit or grace of faith whereby we receive Christ and accept him for our Saviour so it is often used in the Scripture Faith in its general nature is any assent unto some truth upon the authority of him that speaks it and the general nature of divine faith is to assent to the truth because God sayes it Our assent and perswasion of the truth in matters of Religion may be either humaâ—e meerly because of custome education and the authority of the Church or divine being enclined and moved thereunto because of divine authority Many Protestants have no more then a humane faith It is the Religion of their Fathers and of the place where they live In the grace of Faith there are three things 1. An act of the understanding an assent to the truths of Christ that he is such a one in respect of his Natures Offices Works as the Scripture reveales him 2. An act of the will consenting that Christ should do for me what the Lord sent him to do for poor sinners 3. A siducial assiance and dependance on him The Soc man by faith
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
our sins be pardoned 1. Did you ever repent for sin that is a necessary condition though not a cause of the forgivenesse of it Act. 3. 19. 2. Examine your faith in Christ Rom. 4. 3. Being justified by faith we have peace with God 3. Remission and Sanctification go together Heb. 9. 14. 4. There is a witnesse of bloud 1 Iohn 5. 8. the Spirit of God gives testimony of our Justification as well as Sanctification Whether peccata remissa redeant Whom God justifieth Rom. 8. 30. that is forgiveth their sins them he glorifieth The Remission of sins is perfect it makes as if the sin had never been it is called blotting out and throwing into the bottom of the Sea taking of them away there is much difference between taking away the guilt and power of sinne the later is taken away by degrees and in part but the guilt of sinne is quite discharged He will remember them no more the godly who have their sins fully remitted do feel the sting and terrour of it in their consciences as David Psal. 51. yet it is not because it is not forgiven but to make us humble and taste of the bitternesse of sin thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee When God hath pardoned the fault all punishment is not necessarily taken away but only punishment which is satisfactory to Gods justice Remissa culpa remittitur poena Isa. 53. 5. How are we healed if notwithstanding Christs passion and satisfaction we are to be tormented for our sins with most bitter torments God is fully reconciled by Christs satisfaction with the truly penitent Rom. 5. 1 10. The chastisements of Gods people come from a loving Father and are medicinal not penal This overthrows 1. Popish Indulgences viz. relaxations from satisfactory pains in Purgatory flames after this life which Rivet fitly termes Emulgences 2. Prayers for the dead Where sins are forgiven whether only in this world That Parable Matth. 18. is brought by some to prove that they are not only forgiven here This man who was forgiven say they because he did not do as he should therefore had he all his former debts laid to his charge nothing is argumentative from a Parable but what is from the scope and intention of it This is the time only wherein a sin may be forgiven the foolish Virgins would have got oyl when it was too late but then they ran up and down to no purpose thus it is with all after death then comes judgement to day is the time of repentance reconciliation it is too late to cry out in hell thou wilt be drunk unclean no more CHAP. VIII II. Imputation of Christs Righteousness TO impute in the general is to acknowledge that to be anothers which is not indeed his and it is used either in a good or bad sense so that it is no more then to account or reckon It is the righteousnesse of Christ imputed to us and accepted for us by which we are judged righteous Blessed is the man to whom the Lord imputeth right coâ—snesse without works and again that justifieth the ungodly There is no appearing before God without the righteousnesse of Christ Revel 19. 8. If we be sinners by the imputation of Adams sin then are we also righteous by the imputation of Christs righteousnesse Rom. 5. 12 19. because his disobedience is imputed to us Peccatum Adami it a posteris omnibus imputatur ac si omnes idem peccatum patravissent There is some difference between the imputation of our sins to Christ and his righteousnesse to us for though our sinne was by imputation his as his righteousnesse by imputation ours yet the manner of this imputation is not to be urged as Bellarmine would stretch it by our tenets as by Christs righteousnesse imputed to us we are righteous truly though not inherently yet Christ by our sins cannot be called a sinner truly he was reckoned among sinners and God laid our sins upon him yet he cannot be called a sinner because he took our sins upon him not to abide but vanquish them he so took them on him that he took them away but his righteousnesse is so made ours as that it is to abide in us Object The righteousnesse of Christ as it flows from him being God and man is infinite but we need no infinite righteousnesse for we are not bound to do any more then Adam was he was not bound to be infinitely righteous Answ. Christ must needs have infinite righteousnesse to be a Mediatour and to satisfie the justice of God but for that righteousnesse which is communicated to us it is so farre given as we need it therefore some partake of it more some lesse Three things will help us to judge whether we have Christs righteousnesse 1. If thou laist hold upon Christ by faith and choosest him to be thy Lord and adherest to him with all thy heart 2. If thou loathe thy self in thy approaches to God as the Publicane Luke 18. 3. Where ever Christ puts on the soul imputed righteousnesse he fails not to give inherent 1 Cor. 5. 11. Tit. 3. 5 6. Means to get the righteousnesse of Christ 1. Labour to be thorowly convinced of thy own miserable condition what a vile sinner thou art Rev. 3. lat end 2. Study much the holinesse and purity of Gods nature Iob 42. 3. Study much Christs righteousnesse See Mr Burr on Matth 5. 6. 1. How beautiful a garment is the righteousnesse of God 2. Christs willingnesse to have thee put it on by faith 4. Put it on by faith rely on Christ venture thy soul on him Whether God sees sin in justified persons God is not so affected with the sins of his people to whom he is reconciled as to be an enemy to them for them but he is angry with them for their sins Exod. 4. 14. Deut 9. 20. reproves them Numb 12. 8. and often punisheth them for them 2 Kings 12. 10 11 14. 1 Cor. 11. 30 32. they are said to be committed in his sight Psal. 51. 4. That Text Numb 23. 21. is sufficiently vindicated from the Antinomians by M. Gataker in his Treatise on the Text and elswhere That place Hab. 1. 3. 13. agrees with that in Numbers Videt visione contemplationis non visione comprobationis He sees it because he beholds it but not without displeasure and detestation although he bear for a time God could bestow such a measure of grace on his people and so guide them with his Spirit that they should not sin but he doth not dispense his grace and Spirit in such a measure as to keep his people free from sin for then they should have no use of the Lords Prayer to beg remission of sins The Priests in the Old Testament offered first for their own sins and then for the sins of others and Christ taught the
Apostles in the New Testament to pray Forgive us our debts as we forgive our debters CHAP. IX Whether one may be certain of his Iustification THe Scripture holds out assurance in reference 1. To Faith Heb. 10. 22. 2. Hope Heb. 6. 11. 3. Love 1 Iohn 4. 17 18. Our knowing our Justification is called the first fruits of the Spirit Rom. 8. 23. The witnesse of the Spirit Rom. 8. 16. The sealing of the Spirit Ephes. 1. 14. The earnest of the Spirit 2 Cor. 5. 5. One may be certain 1. Of his Justification Isa. 45. 24. 2. Of his Adoption Isa. 63. 16. 3. Of his Perseverance in Gods favour unto the end Psal. 23. 6. 4. That after this life he shall inherit eternal glory 2 Cor. 5. 10. 1 Iohn 3. 14. There is a three-fold certainty 1. Moral this consists in opinion and probability and admits of fear 2. Of evidence either external of things particular and obvious which comes by the senses or internal by the understanding and energy of principles 3. Of Faith this certainty is the greatest and exceeds the evidence of the outward senses or the knowledge and understanding of all principles because that full assurance of faith relies on the Divine Promises Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena certioratio Heb. 10. 24. words that signifie a sure and certain establishment Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth in three degrees First They apprehend a possibility of it when the heart is convinced of sinne and wounded with sinne when the Law cometh in such power the sinne reviveth and a man dieth that is findeth himself dead or in a damnable estate even then the promises of the Gospel being believed and acknowledged for first true do cause the dejected Spirit to support it self with this thought The Lord can forgive can accept me be a Saviour to me There are mercies enough in him merits enough in Christ it is not impossible but that I even I also may be taken into grace So the Leper came to our Saviour saying Lord if thou wilt thou canst make me clean and the blinde men being asked by Christ Believe you that I can do this for you said Yea Lord To which he replied Be it unto you according to your faith Secondly They apprehend a probability of it not alone God can save me but it may be also that he will Who can tell but God will have mercy upon us that we perish not as did the Ninevites and Hezekiah did wish that Isaiah should cry mightily if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them When Bartimeus the blinde man came crying after Christ at first he was perswaded that Christ could cure him but then when he called him and the people told him so much he cast off his cloak and came running with more life he began to be perswaded then that like enough Christ meant him some good and would restore him his sight Thirdly They apprehend a Certainty a mans soul concludeth The Lord will pardon will save is reconciled will deliver God is my Shepherd I shall not want Thus doth Assurance grow in the Saints from weak beginnings first he saith I am sure God can save and therefore I will run to him then hopes God will help and therefore I will continue seeking lastly I am sure God will save therefore I will most confidently rely upon him There is a three-fold Assurance 1. Of Evidence it is the duty of every Christian to attain this 2. Of Affiance which God doth accept of 3. Of Obsignation which God vouchsafes to some in bounty whereby God doth so firmly seal the faith of some as if he had told them that he did die in particular for them this Assurance really excludes doubtings and is given to men after long and fiery trials when they have stood in an eminent way for Christ as did the Apostles and Martyrs Some have been so swallowed up with joy that they have cried out Lord humble me one to whom God revealed his Election could neither eat drink nor sleep for three dayes space but cried out Laudetur Dominus laudetur Dominus Gods people may have an infallible and setled Assurance of their being in the state of grace and their continuance therein This may be proved 1. From Scripture There is an expresse promise to this purpose Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. 2. 3. 5. 13. 2 Ep. 14. 2. Reason 1. From the nature of this estate The state of grace is called life Translated from death to life and light life and light cannot be long hidden Again a man is brought into this condition by a great change and alteration and many times also sudden great changes chiefly being sudden will be easily perceived It is a passing from death to life a translating from the power of darknesse into the Kingdom of his dear Sonne The state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other flesh and Spirit this battel cannot be fought in the heart but the man will feel it In the state of grace Christ dwelleth in the heart by faith and by his Spirit and the Word dwelleth there the inhabiting of such guests is evident a King goes not in secret with his train nor the King of glory 2. The Lord hath afforded such helps to his servants as may bring them to the knowledge of their own estate and their certain continuance therein The word of God layes down the general Proposition All that turn shall live all that believe shall be saved the Sacraments bring the general promises home to each particular soul being a particular Word as much as if God should come and sayto the child If thou be not careles to seek Regeneration and to come to me for it I will surely regenerate and wash thee The Lords Supper is an actual word too as if God had said If thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in Christ Be they pardoned be they healed The Spirit of God worketh with the Word and Sacraments to make both effectual and to stablish strengthen and settle the soul that it shall not be moved It sealeth them up to the day of Redemption that is not only marks them for Gods own but as an earnest of their inheritance assures them that by the power of the Spirit they shall continue so Thirdly God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
Christ should have nothing to give 2. He would exercise his people in prayer and confessions His people ask for themselves in prayer the destroying of corruption and perfecting of grace 3. God loves to have his people nothing in themselves all Christs course on earth was an abased condition God would have his people like Christ low and base 4. The Lord hath appointed that this life should be to his people a warfare Iob 14. 14. Their great conflict is with their own lusts 5. Because he would have his people long to be in heaven 2 Cor. 5. 2. 6. That he might thereby magnifie the grace of the new Covenant above all that he gave in the old God gave perfect grace to Angels and to Adam and his posterity but that vanished away yet now a spark of graces lives in a Sea of corption 7. Hereby Gods patience and forbearance is much exalted to his own people Numb 14. 17 18. Therefore it is hard to discern whether the work of Sanctification be wrought in us or no because of the reliques of corruption Evidences of Sanctification 1. A heart truly sanctified stands in awe of the Word Sanctification is the Law written in the heart a principle put into the soul answerable to the duty the Law requires Iohn 14. 22 23. 2. The remainders of corruption and the imperfection of grace will be his continual burden Rom. 7. 24. 2 Cor. 11. 23. 3. There is a continual combate maintained betwixt sin and grace 4. Where there is true Sanctification it is of a growing nature living things will grow 2 Pet. 3. 18. Mal. 3. 3 4. 5. Where there is true grace you shall especially see it when God cals you to great trials Natura vexata seipsum prodit Gen. 22. 20. Means to get holinesse Only the Spirit of Christ bestowed upon thee by faith Ioh. 7. 38. the Apostles arguments to holinesse are taken from their interest in Christ. Titus The grace of God that brings Salvation Faith in the bloud of Christ Heb. 9. 14. See Act. 15. 9. The Word John 17. 17. 1 Pet. 1. 22. The Word read heard meditated in transformeth the soul into its likenesse The Sacrament is a sanctifying Ordinance the death and merits of Christ set before us prayer pray more for Gods sanctifying Spirit 1 Thess. 5. 23. CHAP. XII The Parts of Sanctification are two Mortification and Vivification I. Mortification VVHere Grace is truly wrought it will be the daily study and practise of those that are sanctified to subdue the body of corruption This is called a dying to sinne putting off the old man crucifying the flesh most usually the mortifying of it There is a twofold Mortification and so Vivification say the Schoolmen 1. Habitual and more Internal the work of Gods Spirit in our first Regeneration Gal. 5. 24. whereby the Dominion of sinne is subdued and brought under the power of Gods Spirit this and internal Vivification are the two parts of our Conversion 2. Actual Practical and External our own work the daily practice of a childe of God while he lives on earth this flows from the other Every godly man walking according to Christianity doth daily in his ordinary course mortifie the body of corruption that dwels in him Rom. 4. 8 9. Ephes. 4. 20 21 22. Col. 3. 5. Gal. 5. 24. Rom. 6. 6. Mortifie or make dead is a Metaphor taken from Chiturgeons whose practice is when they would cut off a member to apply such things as will eat out the life of it so our care must be to make the living body of corruption instar cadaveris Practical Mortification is the faithful endeavour of the soul to subdue all the lusts and motions which are prone to spring from our sinful flesh It stands in three things 1. A full purpose or bent of the heart the minde and will against sinne when my will doth nolle peccatum though it may be active 2. In shunning all the occasions that serve as fewel to it 3. In applying all such means as may subdue his corruptions The Practice of Mortification is 1. A necessary duty 2. One of the most spiritual duties in all Christianity 3. The hardest duty The Popish exercises of Mortification consisting in their kinde of Fasting Whipping Pilgrimage and wearing of Hair-cloth next their skin will never work true Mortification in the heart yet Baals Priests exceeded them in cruelty to themselves 1 King 18. 28. See Rom. 8. 13. Col. 2. 23 1 Tim. 4. 8. In these cases one doth not mortifie his corruptions 1. Such a one as lives in the voluntary practice of his sins Rom. 6. 2. The body of corruption may be wholly unmortified though it break not out in the ordinary and constant practice of any grosse sin the seat and throne of sin is in the soul the slavish fear of shame and punishment from men or eternal damnation from God may keep a man from grosse sins I shall lay down 1. Motives or several Meditations to quicken us to the study of this work every day 2. Means which God will blesse to one that is willing to have his lusts subdued I. Motives Consider 1. This is the great thing God requires at our hands as our gratitude for all the goodnesse he bestows on us that for his sake we should leave those wayes that are abominable in his sight Rom. 12. 1. Ephes. 4. 21 22. 1 Peter 2. begin Deut. 32. 6. Secondly How deeply we have obliged our hearts to it by Vow Oath Covenant in Baptism we have there covenanted to die to sinne put off the old man and so in the Lords Supper we shew forth the Lords death and when we have been in danger Thirdly The manifold evils of unmortified lusts abiding in the heart What makes thy soul loathsom and unclean in the eyes of God and Angels but sin What grieves God pierceth his Sonne fights against him but this What brings any evil upon thee but this What is the sting of any affliction but onely thy sins What strengthens death but it it is only thy sins that keep good things from thee thy unmortified sins Fourthly The absolute necessity of this work if we mean to escape hell and everlasting damnation De necessariis non est deliberandum Rom. 8. 13. 1 Cor. 6. 9. Grave Maurice at Newport battel sent away the boats and said to his men Either drink up this Sea or eat the Spaniards Fifthly The wonderful gain that will come to thy soul if the Lord teach thee this duty 1. In mortifying and destroying thy beloved lusts thou destroyest all other enemies with them they all receive their weapons from thy sins 2. All other mercies flow in a constant current if thou mortifie thy corruptions Gods favour the whole stream of the Covenant of Grace II. Means of Mortification Some use moral motives from the inconvenience of sinne death the fear of hell and judgement some carnal motives as esteem and advantage in
this life thus 1. In the letter of it though delivered by never so faithful Ministers it is able to do nothing therefore these things are often preacht and men not bettered when the Spirit accompanies it it is efficacious See Rom. 1. 16. Phil. 2. 15. The preaching of the Gospel is 1. The only means of the revelation of this life 2 Tim. 1. 10. 2. It is the divine seed whereby the Lord conveys this life and begets it in the soul 1 Pet. 1. 23 25. This work of the Gospel consists in five things 1. The preaching of the Gospel opens the understanding makes us see the misery of sinne and the excellency of Christ and the things of God Ephes. 1. 2 Cor. 5. 2. It makes the will and affections to relish Christs sweetnesse perswades the heart to chuse him and consent that God and they may be united in a league of friendship this is the work of faith 3. Turns the heart from all evil wayes it walkt in men are said to be pull'd out of the power of Satan 4. Creates in the soul and stampes in it all the Graces wherein Gods Image stands 5. By administration of the promise and instruction fortifieth the soul and makes one do all things belonging to this life Arminians give too much to man and too little to Christ. Antinomians and Familists give too much to Christ and too little to man They give so much to Christ that they abolish the nature and act of the creature they say Christ must do all and we can do nothing They dream of an insensible motion without us place Grace in a naked apprehension there must be not onely a work for us but in and by us The work of the Father is in heaven of Christ on the Crosse of the Spirit within us Col. 1. 29. They deny not onely mans work but the Spirits work in us Rom. 16. 20. Secondly They say Christ must do all and we after we have received Grace nothing there is not a coordination but subordination of our wils to his grace though at our first conversion we were meerly passive yet when Grace is received we may act motion follows life Col. 2. 4. The Familists deny all inherent graces in the Saints because it is said we do not live but Christ he they say beleeves repents as if we lived not at all and he is formally all habits and graces but the Scripture grants habits and graces to be in a man Iohn 19. 28. Matth. 12. 33. 1 Iohn 3. 9. 2. The sins of our actions then could not be charged on our selves but on the faint operations of his grace Marks and Evidences of spiritual life First Every creature which lives values life A living dog is better then a dead Lion If one values his life he will prize 1. Pabulum vitae Attend on the Ordinances the Word Sacrament Prayer Communion of Saints 1 Peter 2. As new born Babes Cantic 4. latter end 2. He will avoid what is destructive to life Beware of grieving and quenching the Spirit Ephes. 4. 30. 1 Thess. 5. 19. by neglecting the motions of it or noysome lusts 3. He will endure any evil and part with any good rather then part with life Secondly This new life brings alwayes a great change along with it when a childe quickens in the mothers womb she findes a great change so when Paul and Manassâ—h and the blinde man Ioh. 9. were converted unlesse they were religiously trained up as Timothy from their youth Thirdly Sense a spiritual sense in the soul senses exercised savour the things of God Rom. 8. Fourthly Every life hath some kinde of motions and actions that are sutable to it as in this spiritual life 1. That inward work of adhering to Christ as their chief portion the fountain of all their good a true faith 2. Repentance labouring to cast out corruption and to turn to God 3. The Spirit of Prayer You have received the Spirit of Adoption whereby you cry Abba Father Our Law judgeth a childe alive that was heard to cry 4. The minding of heavenly things Col. 3. 1 2. 5. Life hath a sympathy a fellowship with those that are members of the body the same quickning Spirit lives in all Christians weep with them that weep and rejoyce with them that rejoyce 6. If we be regenerated we do that to God which children do to their Father 1. Honour him and stand in awe of him 2. Rely on him as the fountain of all our good as children do on their parentâ— for a supply of all their wants 3. Are obedient to him Motives to live to God 1. It is a dishonour to God when the creature seeks to exalt self that which I make my utmost end I make my God Phil. 3. 10. 2. Consider the self-denial of Christ he came from heaven to do the will of him that sent him Rom. 15. 3. Means of spiritual life 1. Labour to get thy miserable condition by nature set close upon thy spirit how thou art dead in sin 2. Study to get into Christ 1 Iohn 5. 12. onely he can quicken he is never got but by Faith Luke 15. the Prodigal is the pattern of a converted soul. See vers 31. CHAP. XIV The Sanctification of the whole Man Soul and Body VVE should live more to the soul then body Psal. 119. 175. 141. 8. 142. 7. 143. 11. 1. The soul is distinct from the body as the operations of it shew 2. It lives when the body dies Eccles. 12. 7. Mat. 10. 28. 3. It is far better then the body 4. The concernments of the soul are higher then those of the body 1 Pet. 3. beginning 5. The sicknesse and death of the soul is worse then that of the body 1 King 8. 38. Ioh. 8. 21 23. 6. We never live to any purpose but when the soul lives 1. Of the faculties of the soul. Grace spreads it self through all the faculties A faculty is an ability of producing some effect or operation agreeable to our nature and for our good implanted in man by nature There are three reasonable faculties proper to men alone 1. The Understanding by which we know truth 2. The Will by which we desire good 3. Conscience a power of ordering our selves to and with God I. Of the Understanding It is that power which God hath given a man to acquaint himself with the Being Properties and Differences of all things by discourse Or it is that faculty by which we are able to inform our selves of the general natures of things Sense alone perceives particulars the understanding abstracts things and forms in it self the general natures of things I see this or that man but understand the nature of man The Object of it is omne intelligibile Truth in general in the utmost latitude and universality of it is the object of the Understanding good in the general in the universality of its nature is the object of the Will therefore till
Spirit the corrupt self is lookt on as an enemy Rom. 7. lat end I delight in the Law of God in the inward man and concludes but I my self that is his sanctified self serve the Lord. Mark what it is that thou esteemest in thy self Is it Grace Gods Image and what thou dislikest and strivest to destroy is it the body of sin 2. Then that love is subordinate to the love of God God to every sanctified man is the Summum bonum ultimus sinis therefore all other things are but media subordinata none of us must live to himself 3. Such a one loves himself for those ends God allows him 1. That he may be happy for ever God presseth us to duty by this argument that we may have eternal life 2. He would have thee get more knowledge grace experience that thou maist be more serviceable here The third object of our love is our neighbour Marks to know whether my love to my neighbour be a sanctified love First When it is subordinate to the love of God when I love him under God we must love our neighbour in God and for God Secondly I must love there specially where God loves those that have most of God in them All my delight is in the Saints Christ calls this a new Commandment Thirdly There will be a performing of all second Table duties Love is the fulfilling of the Law I will give him that respect which is due unto his place I will strive to preserve his life chastity estate good name I shall be content with my own and rejoyce in his welfare It is the nature of love to seek the preservation of the thing beloved The fourth object of our love is the rest of Gods creatures which he hath given to us Marks to know whether our love to the creature be right or no 1. When the beholding God in the creature draws the heart out the delighting to behold the wisdom and power of God in the creature 2. Mark for what end thou lovest the creature Every creature must be delighted in as it brings us nearer to God or serves as an instrument to honour him thou lovest the creatures because they are a means to keep thee in a better frame for duty CHAP. XXI II. Of Hatred THe affection opposite to love is Hatred 1. The nature of hatred 2. The image of God in it 3. The extream depravation of it by sin 4. The work of grace sanctifying it Of the first Hatred in a reasonable soul is a motion of the will whereby it flies from that which it apprehends to be evil and opposeth it indeavouring to hurt it It ariseth from a discord and disconformity of the object There is a two-fold hatred 1. Odium abominationis a stying only from a thing 2. Odium inimicitiae whereby â— pursue what is evil There was little use of this affection in our primitive pure estate there was nothing evil to man or in himself a concord in all There are diveâ—s causes of this hatred 1. Antipathy 2. What hinders us from attaining good envy jealousie there was nothing then to work this but the sinne of the devil only which whether man knew it or no is uncertain yet this affection was in him and sanctified First He was prone in his spirit to shunne a real evil sinne in that degree it was evil Secondly The depravation of this affection the image of the devil As much of our original corruption is found in this affection as any The greatnesse of the depravation of this affection appears in three things 1. The object of it 2. The Quality of it 3. The fruits Only sin is the proper object of it but now our hatred is wholly taken from sin it abhors nothing that is evil The second object of it now is that which is truly and properly good 1. God himself primarily all wicked men hate him Psalm 81. 15. Rom. 1. 30. in all his glorious perfections Justice Holinesse 2. Christ Iohn 7. 7. 15. â—h 3. All good men You shall be hated of all men for my names sake 4. All Gods wayes and Ordinances Fools hate instruction Prov. 1. Secondly The Quality of this affection It is 1. A causlesse hatred Christ saith They hate me without a cause and so the Saints may say 2. Perfect entire without any mixture of any love 3. Violent Psal 55. 3. 4. Cruel Psal. 25. 9. 5. Durable irreconcilable Thirdly The effects of it 1. All sins of omission 2. Abundance of actual wickednesse contempt and distrust of God his wayes and children Fourthly The Sanctification of this affection of hatred The work of grace in every faculty is destroying the power of corruption and creating in it those principles of grace that turn it again into the right way 1. It is taken off from those objects to which it was undeservedly carried afore 2. It is ordered aright for measure 3. It brings forth that fruit which God requires First What the work of Gods grace carries the affection of hatred to 1. It makes all our opposition to God and his Ordinances cease it ceaseth to hate good and hates that which is evil 2. It is carried to the right object which is every thing that is really evil to us the will shuns and opposeth it Two sorts of things are really evil 1. What ever is opposite to our natural being our life peace wealth name as sicknesse affliction death 2. What is contrary to our spiritual being as sin All evils of the first nature come from God Gods will is the rule of all holinesse therefore we should submit 1. Our will to God to do what he pleaseth That is the greatest evil which is against the greatest good God sin and wicked men oppose him the greatest evil must have the greatest opposition I hate every falâ—e way sin strikes at the being and excellency of God we must dislike wicked men for sins sake 2. The work of grace appears in the degree and measure of working when it sanctifieth any affection It is according as the light of understanding guided by Gods counsel orders the Spirit of evils sin is to be more hated then punishment and the greater the sin the greater should be the opposition 3. The work of Gods grace in sanctifying this affection is much seen in the fruits of hatred This stands in two things 1. Hatred is a Sentinel to the soul to keep out evil it makes the soul warily shun and avoid those things which are really evil to me it is a deep and severe passion not sudden as anger 2. It quickens the soul to the destruction of the thing hated it maketh it endeavour its ruine Signs I. Of Hatred Speaking against a thing still and disgracing it is displeased at its company and cannot endure its presence II. Of Sanctified Hatred 1. If it be sanctified thou ceasest to be a hater of God This makes a creature so like the devil that no
man will believe he hates God Hatred is an opposition to love love of God makes us endeavour an union with him thou carest not for a knowledge of God or being nigh him 2. A desire that another may not be so excellent as he is wicked men would not have God have a being or so excellent a being would not have him be so holy pure just 3. A great sign of hatred is contrariety or opposition of wils Gods will is revealed in his Word when there is an opposition to it we sinne against him Exod. 20. 2d Commandment Those that love me and keep my Commandments those hate God that do not keep his Commandments God chooseth holinesse you filthiness if thy will be contrary to the choice he makes thou hatest him 4. That which is feared unlesse it be with a reverential fear is hated To stand in awe of God aâ— the Indians of the Devil who dare not but offer Sacrifices lest the Devil should hurt them Secondly For the evil of punishment how far sanctified hatred may be carried against crosses We may use all lawful means to have the crosses removed but with a quiet resignation to the will of God if he will have it so If our hatred be sanctified then it is carried against sinne primarily and properly because it is Gods great enemy and ours and the great evil in it self How to know whether our heart be rightly carried against sin This is a great part of Repentance Repentance is the turning of the affections especially those two great affections of love and hatred in our lost condition Our hatred was against God and our love set on sin now contrarily 1. Where ever this affection of hatred is carried aright against sinne the minde judgeth of sinne as Gods Wotd doth counteth it the greatest abomination and dislikes it not onely because it brings damnation but because of the nature of it The Scripture cals it our deformity uncleannesse nakednesse a running issue 2. Here sinne is grieved for as the greatest evil if one have an antipathy against a creature yet if that be farre enough there is no great trouble Rom. 7. Wretched man that I am It is the greatest spiritual though not sensitive grief we are most troubled at those evils which most affect the body have the greatest sense of grief for them as the â—amp gont stone but here the intellectual nature is most offended with sin chuseth more to be rid of it then trouble and judgeth himself more abominable for it 3. A constant hatred of sin 4. It endeavours to â—uine and destroy it the Scripture often expresseth it by killing of sin Morâ—isi â—our members 5. It hates it upon those grounds that God hates it because it is a rebellion against God crucifieth Christ grieves the Spirit is at enmity to the grace of God in me I hate it upon such spiritual grounds 6. Where ever sin is truly hated there we hate it most in those that are nearest to our selves Hatred of sin is one half of repentance sin is a hatred of God and a loving of sinne in Repentance our love is turned to God and hatred set on sinne Means to get our hatred of sin sanctified First Study to get a right information of sin what ever can be the object of hatred meets in sin in the highest degree in crosses there is something evil but in sin there is nothing good it is not only evil but hath in it all kinde of evil 1. A defiling evil 2. Deprives us of all other good robs us of God peace comfort Secondly Principally get thy heart filled with the love of God and his wayes you that love God hate that which is evil Psal. 119. I love all thy Commandments therefore I hate every evil way love the holy Spirit and thou wilt hate filthinesse CHAP. XXII II. Desire and Flight THe next affection is that of Desire It differs no more from love then the Act from the Habit it being the exercise of love The surest Character you can make of a man is by his desires as much as the Physician can judge of his patients condition by his appetite In this affection four things are considerable 1. The Nature of it 2. The Image of God in it before the fall 3. How extreamly depraved our desires are in their natural condition 4. The work of grace in sanctifying of it Desire is the going out of the will endeavouring after that we love a good thing not yet enjoyed or not perfectly the making out of the soul for the fruition of that good There are three affections conversant about good say some Love about good in general present or absent Desire about good absent Joy about good present Des Cartes saith not only the presence of good absent but also the conservation of a good present is desired God gave to the soul of man when he created it a two-fold appetite 1. Sensitive or natural whereby the desires are carried violently after their own preservation 2. Rational or the will these rational desires are exercised about spiritural things in the fruition of which one placeth his happinesse Of the Image of God in our desires in our innocent condition The understanding then lookt on God as his only absolute Good and the will of man did adhere to him and acquiesce in him He desired 1. A more perfect fruition of God and that he might lay out himself more for him Natural desires were few moderate subordinate to this to be helps and furtherances of the perfect enjoying of God 2. The depravation of this affection A great deal of our original corruption is vented out this way the corruption of the understanding will love hatred thoughts fall in here 1. The object of the desire whereas God should be only desired in our sinful condition we have no desire after him only vellieties faint wishings and wouldings Though the soul be full of desires they are taken off from God and wholly carried to some poor empty creature 2. The Qualities or Properties of these sinful desires 3. The woful fruits of them The qualities of our corrupt and carnal desires 1. The vanity of them which appears in three particulars 1. There is no reason to be given of our corrupt desires as Samson Give me her she likes me 2. The things that we desire appear to be toyes 3. The innumerablenesse of them 2. They are intense and violent the soul pursues such things 3. They are insatiable 3. The woful effects and fruits of them 1. These corrupt desires have got the regiment of the soul they enslave reason the most noble faculty of it 2. Destroy all hope of profiting they take up our time and study the soul is ever imployed about some of these unworthy desires 3. They make the soul extreamly unthankful for the mercies already received they make the Soul and Spirit of a man base 4. The work of Gods grace in renewing or sanctifying our desires
The activity of grace appears chiefly in our love and desire for the good things of Christians are not yet enjoyed and therefore is this affection so much exercised 1. In general the work of grace is to renew that which our original corruption spoiled in the affections or to repair the image of God once stamped there It takes off the desire from the creature and turns it to the proper object of it in a due order method and measure 2. Particularly 1. The true object of a sanctified desire primary and ultimate is God Christ and all the graces of his Spirit and the means of Grace the Ordinances and in a due place moderately the creature and what ever is helpful to me We ought to desire 1. For our selves only good things Prov. 11. 23. God chiefly Psal. 42. 2. Revel 3. 2. Christs righteousnesse and the vertues of the Spirit the means and helps to grace as the sincere milk of the Word and the company of the Saints and the like helps as Paul desired to see Timothy places and occasions of doing good if we finde our selves furnished for them 1 Tim. 3. 1. Natural benefits and good things health liberty We ought to desire for others their conversion Rom. 10. 1. and growth in grace and salvation the welfare of the Church Secondly The act or measure of it carried to its proper object God and Christ with greatest intensnesse called hungring and thirsting As the Hart pants after the water brook and moderately carried to the things of this world grace is a spur to our desires for spiritual things and a bridle to them for earthly We must 1. Desire spiritual things more then temporal Mat. 5. 6. 2. Among spiritual things those most which may do us most good as Paul bids us covet spiritual gifts chiefly that we may prophesie 3. The publick good more then our own There is no evidence of grace so constantly to be found in a gracious heart as the holinesse of their desires Nehem. 1. 11. The desire of our hearts is toward thee Rom. 7. Cant. 1. Draw me and we will run after thee Reasons 1. Because their good is absent from them the heart which cannot say I pray and believe can say I desire to pray and believe The true desire of grace is grace it self in a degree 2. The Saints of God have ever pleaded their desires as an evidence of their interest in God when they could plead nothing else My soul longeth for thy salvation Marks to try whether our desires after these things be sanctified First Then thou desirest all that is good Christ Grace the Ordinances the Gospel holds out Christ to be good to me therefore one may somewhat desire this and not be sanctified I must desire him to be my King and Lord as well as my Saviour Secondly It hath five Properties 1. It is the greatest and strongest the soul hath of rational not sensitive desires therefore set out by hunger and thirst panting after God Whom have I in heaven but thee and in the whole earth in comparison of thee Desires put out on Election and counsel are put out most on these things 2. It is accompanied with sadnesse and languishing if it attain not the thing desired Hope deferred makes the heart sick 3. They would enjoy the object presently Balaam could desire it at later end If I desire a thing as an end I cannot but desire it presently 4. These desires are constant till the thing be fully enjoyed Ioh. 4. 14. 5. Such desires are operative otherwise if they put us not on the use of means they are not right Such an one will be at any cost for exalting adorning that thing What is a mans happinesse end glory he desires to make as excellent as may be Who ever truly desires spiritual things desires them as their glory they will give all for the glory of Christ and the beauty of the Gospel How to know whether our desires after the things of this life be sanctified try that by two things 1. In the point of subordination as they may stand with subordination to the great things he desires As farre as these outward things may be usefull and helpfull to the things of Gods Kingdome One thing have I desired saith David as an end Zeâ—h 7. 5 6. Whether you eat or drinke or what ever you doe and so desire do all to the glory of God 2. You shall try it by the moderation of your spirit If you desire these things as inferiour goods 1 Cor. 7. 27. Means or Directions to keep your desires strong and vigorous after spiritual things and to moderate your desires after earthly things Of the first 1. Labour for a thorow knowledge and acquaintance with these spiritual things knowledge of a thing stirs up the appetite Two men did vehemently desire a spiritual communion with God Moses and Paul and none knew more of Christ then these Study the things of God of Christ and Gods Kingdom not only a speculative knowledge but a practical taste of God rest not till thou hast some experience of this supernatural object Other truths quickly â—loy when one understands an Art or Tongue the knowledge of spiritual things quickens the appetite and enlargeth the soul. 2. Labour to be acquainted with thine own emptinesse how empty of all grace and full of corruptions thou art Tecum habita labour to get a sense of these things what a great evil an hard heart is and what it is to be deprived of God so the Lord counsels the Angel of Laodicea 3. Hope of attaining is the whetstone of desiring study those promises He will satisfie the hungry soul and those that thirst after the Well of life and open thy mouth and he will fill it Directions how our desires after the things of this life may be sanctified In general The sanctification of these desires stands in their moderation we must have a care that they be not inordinate First Labour in general for a contented minde Heb. 13. Be without covetousnesse Get a contented spirit which may stand in an indifferency to these things 3. Rules 1. Let thy desires be fully let out after the things of heaven this will moderate them to all other things because they will satisfie them 2. Labour to be rightly informed what all these worldly things are and thy soul will be moderate toward them know six things of them 1. None of all the things of this life have any good in them to us further then they are useful There is a necessity of food and raiment to uphold our natural being but otherwise all these things are but useful in a subordinate way not good further then of good use 2. They are of no use at all to the saving of thy soul I am going to a place said the Martyr where money is nothing worth the thing I am to look after is the saving of my soul. 3. They are all by Gods own appointment most
cannot be without righteousnesse 6. Frequently renew godly sorrow carnal mirth ends in sorrow godly sorrow ends in joy this will keep thee low in thine own eyes 7. For maintaining of your joy be careful of your bodies next to sin nothing is more to be shunned then to be under the power of melancholy How our joy may be sanctified in respect of the outward mercies and good things of this life God allows his children to take joy and comfort in all the things of this life in wine musick Live joyfully with the wife of thy youth This Joy is sanctified 1. When we take joy in every creature so as we finde God in it see his love to us 2. As any creature bears Gods Image David loved Salomon because he was a Iedidiah 3. Be as if not in all the joy that thou takest in them 1 Cor. 7. be moderate 4. Let not thy heart draw thee from God 5. All the joy thou takest in the creatures must be in due season as well as in due degree not in time of mourning Rejoycing alwayes in the Lord. See Mr Wheatleys Oyl of Gladnesse CHAP. XXIV Of Sorrow THe opposite passion to Joy or Delight is Grief and Sorrow It is a passion which doth tie up binde and streighten the heart through the apprehension of evil present Grief in it self is a good affection planted by God in mans nature at the first to be a means of causing him to avoid things that were evil for him and would procure his hurt It is procured by the gathering of the worst and grossest bloud about the heart which causeth a dulnesse in the Spirits and consequently unlivelinesse in all the other parts for the bloud and spirits are the instruments of all affections To grieve is natural to grieve for sinne is a strain above nature Grace doth not destroy but correct nature Contrition of spirit is called the Sacrifice of God Psal. 51. 17. he will not despise it that is will most favourably accept it See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings That fine flower did type forth this contrition by which the heart is as it were ground to pouder that it may by the holy Ghost be offered up unto God Levit. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins Matth. 5. 4. It differs somewhat from the grace of humility For humility was in Adam during his innocency and should have been in all of us if we had never sinned and as some think is in the Angels for all creatures that are truly good do cast down themselves before God and make no account of themselves in regard of him which to do is to be humble but contrition of spirit doth necessarily presuppose sin and when the soul doth so apprehend the nature of sinne and its own sinfulnesse that it is thereby cast down abased afflicted this is brokennesse of heart It differs also from terrour of conscience stiled attrition by the Schoolmen that looks to the punishment of sinne this chiefly to the evil of sinne as it is sinne and to the very fountain of all sin the corruption of nature from which all actual sins arise Few affections or graces contribute more to a Christians welfare then this a great part of Gods image and the practise of holinesse lies in it There is a two-fold sorrow 1. Sensitive expressed in a sensible manner 2. Intellectual The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it a feeling of sinne as evil with an aversnesse of the will Passionate sensible sorrow is such a stirring of the heart as brings forth tears this follows the bodily temper Not so much the greatnesse of the sorrow as the efficacy of it must be looked unto and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure the smallest measure of sorrow thus grounded and working is repentant The work of Gods grace in sanctifying it 1. The Author of it 2. The true Object 3. The gracious Effects First Of the Authour of it It is the holy Spirit that is the worker of all godly sorrow It infuseth such a principle that it turns it from all evil objects and sets it on the right objects in that measure and proportion that the thing requires Secondly The true Object of it We must grieve First For the sins of others even of particular men and the publick sins Psa. 119. 136. David saith in another place He beheld the transgressours and was sorrowfull and Ieremiah saith He would weep in secret for their pride Jerem. 13. 17. 2 Pet. 2. 7. Secondly For the miseries and calamities of others which is pity chiefly publick calamities of the Church and State as Nehemiah and Mordecai Thirdly Our own crosses and afflictions which befall us in our selves and others as Iob did mourn when the evils befell him and David when he was threatned his childe should die and Paul was sorry for the sicknesse of Epaphroditus Fourthly Our own sins and offences for which we are called to afflict our selves and mourn and to turn unto the Lord with tears and lamentations 2. The measure of our sorrow 1. Simply all our sorrows must be proportionable to their cause 2. Moderate not as men without hope neither for friends nor crosses nor continue overlong 3. Comparatively we ought to grieve more for our sins then crosses for the faults of others then their afflictions We should grieve most for sinne appretiativè if not intensivè It should be a Christians best sorrow for quality if not his greatest for quantity Sorrow for sinne is more intellectual and durable Semper dolet de dolore gaudet the matter of this sorrow still continues yet a Christian is to testifie his godly sorrow sometimes more then another 1 Sam. 7. 6. Zecharyâ—2 â—2 10 11. The Objects of it are Such things as are principally and properly matter of grief to him either the absence of that wherein their real goodnesse lies or the presence of a real evil 1. The want of Gods presence in his favour and grace the want of his Image and Ordinances 2. The presence of that which is really evil Gods wrath and displeasure David and Heman could have no peace because God was angry To lie under the guilt of sin Psal. 51. to be under the power of corruption Rom. 7. when Gods name is dishonoured Psalm 119. Rivers of tears runne down mine eyes because men keep not thy Law Rom. 9. I have great heavinesse of heart because my brethren are cast off The gracious Effects or Fruits of godly sorrow Eccles. 7. 3. that is by the sadnesse of the heart exprest in the countenance the heart is
another I. The rectitude of it In the state of Innocency there was little use of it while man did not offend God nothing offended him Christ was perfectly holy and yet angry at the hardnesse of mens hearts and the pollution of the Temple so man might have been angry at the sin of the devils when he knew it Then it would have been no perturbation to his spirit nor blinding of his minde II. The corruption of it Wherein observe 1. The Object this corrupt anger is conversant about and the measure of it 2. The Causes which produce it 3. The many cursed Effects it produceth in mens lives Of the first There are many Objects of anger The right object is dishonour done to Gods name sin that only displeaseth God The object of it is mistaken 1. When I am angry with God he is exempted in regard of his excellency and spotlesse holinesse Ionah was faulty this way and Salomon notes it of men who have perverted their wayes that they fret against God 2. When I am angry with my Superiours it being the passion of correcting punishing the faults of such should grieve us not anger us therefore Ionathan was not altogether blamelesse for being angry against his father Saul in the behalf of David 3. When I am angry with an innocent party where there is no fault there should be no displeasure Lastly In most cases to be angry with unreasonable or senslesse creatures which are too mean to be the objects of anger as Balaam was wroth with his Asse so to be angry with a horse for stumbling or starting unlesse when they be exorbitant from their natural goodnesse as when the Lion and Bear would worry a sheep Secondly One offends in the measure or quantity of anger when he is angry more then enough The proper end of anger is to awaken courage and set it a work to chastise evil or to resist and beat it down that the minde may not be surprized with it such a moderate stirring of this passion as doth serve thus to set the minde a work to resist and oppose a fault or evil thing is allowable but if it come to a greater heat or flame then so then it exceeds and is naught If it be more vehement where the offence is less then it is excessive There may be a fault in the defect when we are not moved a just occasion of anger being offered as in admonishing reproving or correcting Secondly The Causes which produce it Since the fall the natural humours of the body The immediate cause of it is pride and arrogancy the fruit of self-love Proud and haughty scorner is his name that deals in fierce wrath Should such a one as I be thus dealt with 2. Our low esteem of others in comparison of our selves 3. Those things which should cause us to be meek and quiet as learning wisdom any affront done to that excellency which God hath given us whereas these should cause us to be meek our weaknesse which should also make us meek puts us into passion simple and sick folks are most passionate Thirdly The cursed Effects and fruits of this passion of anger 1. It produceth a great deal of sorrow and woe in this world The angry man never wants woe who hath reproaches enemies 2. It disarms the soul of its own force and layes it open to be invaded by an enemy In patience possesse your souls Prov. 25. ult 3. Puts out the eye of our reason Ira furor brevis Eccles. 7. 9. Impedit ira animum ne possit cernere verum Ionah said to God I do well to be angry to death 4. It hurries all the other passions of the soul it s own way 5. It is destructive to one of the principal ends of mans being to humane society Prov. 22. 24. 6. It sets the tongue on fire whence comes reviling raging Moses when he was angry spake unadvisedly with his lips 7. It produceth abundance of wicked actions swearing cursing quarrelling hurting and rude carriage crying stamping staring 8. It hinders a man from any communion with God 1. From hearing Receive the ingrasfed word with meeknesse 2. Prayer 1 Tim. 2. 8. Unbelief and anger hinder our prayers 3. The Sacrament that is a feast of love 9. It quencheth all the motions of Gods Spirit and closeth with the devil he by it possesseth the very soul Ephes. 4. 26 27. Mans nature is enclined to causlesse ungrounded and excessive anger 1 Sam. 20. 30 31. Eliab was angry with David when he spake valiantly Nebuchadnezzar raged against the three children for not worshipping his golden Image and against the Wise-men of Babel for not being able to declare his dream Herod also was wroth against the Wisemen because they returned another way and brought him not word back again concerning the childe Jesus whom they came to enquire of and worship A godly man may fall into passionate fits be over-cholerick as David and Ionah Reasons why man is so prone to this unreasonable distemper 1. The abundance of those vices in every one which concur to the working of unjust anger 1. Self-love which makes one prone to anger because it is so wakeful jealous observative 2. Folly Anger rests in the bosom of fools A fool in the day of his wrath is known An angry man exalteth folly gives it a high room in his heart makes it a great ruler and commander within him now all men are in the corruption of nature fools and have that title given them by the holy Ghost 3. Pride By pride alone cometh contention saith Salomon 2. Anger is a common fault therefore Salomon saith Make no friendship with an angry man lest thou learn his wayes 3. Men make small account of it a little passion choler they say 4. The bodily temper in the farre greater number furthers it the fiery choler which is in a mans body is the instrument of this hot vice So having a soul defiled with those vices which beget anger a body consisting of such humours as will set anger on work finding many examples of it and making little account of it no wonder if a man do prove a wrathfull creature This anger is greatly disgraced in Scripture Prov. 12. 16. 14. 17 29. 21. 24. 19. 19. 22. 24. 29. 22. it is a fruit of the flesh Lastly The work of grace in sanctifying anger 1. The efficient cause of holy anger The principal cause is the Spirit of God in planting a new nature in the soul and so in this affection Morall Philosophy may go a great way in moderating anger but the Spirit of God only makes it holy 2. Sanctified reason is the immediate caller of it out and orderer of it if it be holy anger it is a grace and therefore must be called out by reason Secondly The motive or occasion of it we are angry for what we should 1. Grosse and presumptuous sins done wilfully openly as Christ was angry
It is a great debasement for a man to be under that which should be his slave Directions how to get this faculty sanctified 1. We shall never get it under the yoke untill we can get the soul to finde satisfaction in better things Communion with God Paul could abound and want All the Philosophy in the world cannot take thy soul off till grace doe their own rules took not their hearts off because they had not better things to satisfie it 2. Watch diligently over thy senses Satans Cinque-ports what undid Achan I saw a fine garment and then I coveted The Whore in the Proverbs allured the young man by inveigling most of his senses I made a Covenant with my eyes saith Iob. 3. We must be careful of our inward senses our thoughts of earthly things 4. Pray much to the Lord that he would keep us in his holy fear The vegetative soul is a power of attracting concocting and expelling what is superfluous it was not gracious in innocency nor sinful by the fall the perversness of it was brought in by sin but sub ratione poenae CHAP. XXVIII Of the Sanctification of Mans Body and all the External Actions THe body as well as the soul was redeemed by the price of Christs bloud taken into union with him and shall be glorious to all eternity I shall here handle four things 1. The Nature of the Body 2. The Image of God in it before the fall 3. It s Corruption 4. It s sanctifying by the Spirit Of the first It is one of the most curious pieces of all Gods workmanship Psal. 139. 14 15. The operation of the soul much depends on the temper or distemper of the body 2. What the Image of God was in mans body before the fall God is a Spirit how can the body be his Image The Schoolmen say it stood in three things 1. In the admirable frame and composure of it this is not probable 2. In its Majesty which carried a beam of God in it bruit beasts did stoop to him as their Lord. 3. It bore Gods Image significativè it was the vessel wherein the soul did act that holinesse which was Gods Image The comlinesse of any mans body depends not on outward decking but when it is imployed in the works of holinesse 3. The depravation of the body since mans fall It is a great Question Wherein the sinfulnesse of the body lies because there is no sin in it till the soul comes nor when it is gone Yet that there is sin in it appears by 1 Thess. 5. 23. It s sinfulnesse consists in three things 1. In its fitnesse to sin Rom. 6. 13. 2. In its readinesse to sin there is not only a passive fitnesse but an active readinesse in the members to sinne Act. 13. 10. The feet are swift to shed bloud 3. In its greedinesse to the service of sin Deut. 29. 19. The whole body of original corruption dwels in our bodies Rom. 6. Let not sin reign in your mortal bodies This corruption desiles the body within and issues out likewise sometimes it will inwardly burn with lust and anger The members of our bodies are the instruments of sin The Tongue was given man to be an instrument of Gods glory therefore David calleth it his Glory since our fall the Spirit of God saith It is a world of wickednesse One hath written a large Treatise of the sins of the Tongue with that we curse God and rail on men much uncleannesse is acted by it One reckoneth up four and twenty several sins of the Tongue lying swearing ribaldry scoffing flattering quarrelling deceiving boasting tatling c. It is compared to a sharp two-edged sword to a razor to sharp arrows to an Adders sting to the poyson of an Asp to fiery coles to the fire of hell Eyes Eyes full of adultery 1 Pet. 2. an evil eye a covetous eye Ears A deaf ear to that which is good itching ears Hands Full of violence oppressing Feet Swift to shed bloud 4. The work of Grace in sanctifying mans body When the whole work of Sanctification is intended God sometimes names onely the sanctifying of mans body Rom. 12. 1 Thess. 4. 3 4. Rom. 6. 12 13. 1 Cor. 6. 13 19. The work of Grace in sanctifying the body stands not in making it the immediate and proper subject of Grace that being spiritual cannot have its seat in mole corporea but in these particulars 1. It shall be no longer at the command of the devil or a lust 1 Cor. 6. 15. Iob 31. 1. Psal. 141. 3. 2. It is consecrated to the Lord Rom. 12. 1. 1 Cor. 6. 19 20. It is made the Temple of the holy Ghost where the holy Ghost resides he will spiritually adorn it that it shall be no more inthralled to sin 3. It is taken into a real and indissoluble union with God himself 1 Cor. 6. Your bodies are the members of Christ. 4. Our bodies are the instruments by which the Spirit of God and our souls work Sanctification Rom. 6. Give up your members as instruments of righteousnesse 1 Cor. 6. 20. David often calleth on his tongue to blesse God naming it his glory it exalts Gods praises ministers grace to the hearers Psal. 141. 3. The bridling of the tongue standeth 1. In forbearing words 1. Sinful simply whether 1. Impious against Gods 1. Being Authority and Greatnesse 2. Worship and Word 3. Name and Honour 4. Sabbath and Rest. 2. Injurious against 1. Those that we have relation to 1. Betters irreverent 2. Equals comparing and disgracing 3. Inferiours vilifying contemning 2. All men viz. 1. Unkinde passionate provoking and bitter words against the sixth Commandment 2. Impure unclean against the seventh 3. Fraudulent and deceitfull against the eighth Commandment 4. Whispering slandering flattering bragging backbiting against the ninth Commandment 2. Superfluous too many Prov. 10. 8 10. 1 Tim. 5. 11. 3. Impertinent not to the purpose not concerning ones self Psal. 73. 9. 4. Idle to no purpose Matth. 13. 36. 5. Unseasonable uttered out of time and place as to apply the comforts of the Gospel to him which is not at all humbled or denounce the terrours of the Law against one who is too much already pressed with the sense of his sins 2. In using speech which is 1. Alwayes gracious viz. 1. Discreet 2. Gentle 3. Lowly 4. True 2. Often religious Motives to preserve our bodies in purity Consider First What an excellent piece the body of man is in the Lords Creation of it wherein the Power Wisdom and Goodnesse of God appears Secondly Rather then it should be lost Christ hath bought it with his precious bloud 1 Cor. 6. Thirdly Thy body is joyned to Christ and all the members are made members of his body Fourthly The holy Ghost dwels in it God hath two thrones the highest heavens and the body and soul of a believer God would not let any natural filthiness be amongst them while he was present
liberality prodigality in the excesse or covetousnesse in the defect be worse Covetousnesse is the worse because 1. It is the root of all evil Iudas sold Christ for it 2. The covetous doth good to none nor to himself neither the prodigal doth good to many 3. Age is some remedy as against other vices so against prodigality covetousnesse then grows young II. Humility It is that grace whereby a man doth make little or no account of himself Iob 42. 6. Ezek. 20. 43. Or It is a grace of the Spirit of God whereby a man out of true knowledge of himself his state and condition accounts himself vile and walks accordingly before God and man Every good man is humble Prov. 30. 2. Luke 18. 13. Poverty of spirit is the first step to heaven Matth. 5. 3. High in worth and humble in heart saith Nazianzen of Athanasius All the Stars the higher they are the lesser they appear so must all the Saints Humilitas virtus Christianorum prima secunda tertia Aug. Augustin being asked What vertue was most to be desired he answered Humility being asked What was the second he answered Humility Which was the next he said still Humility Primislaus the first King of Bohemia kept his shoes by him to put him in minde from whence he rose We reade of Agathocles that King which was at first but a Potters son and after advanced to the Kingdom of Sicily that he would together with his plate of gold and silver have earthen vessels on his cup-board to put him in minde of that condition he was in before Iacob saith I am lesse then the least of all thy mercies Abraham cals himself dust and ashes David terms himself a dead dogg 1 Sam. 2. 4. a flea that is a poor mean base worthlesse person Paul terms himself The least of all Sainis and the chiefest of sinners 1 Tim. 1. 15. Though I be nothing saith he and I am the least of all the Apostles not worthy to be called an Apostle God often cals for this grace Ephes. 4. 2. Col. 3. 12. Phil. 2. 3. God teacheth the humble exalts the humble He hath two thrones one in the highest heavens and the other in the lowest heart Humility hath the promise both of temporal benefits Prov. 22. 4. and Spiritual Prov. 3. 34. Grace Prov. 11. 4. Wisdome Prov. 22. 4. the fear of God and finally Blessednesse Matth. 5. 3. Reasons 1. Because a godly man knows Gods excellency the foulnesse of sin and his own littlenesse and sinfulnesse therefore must needs be mean in his own eyes Iob 42. 6. Isa. 6. 6. Secondly There is no way to exalt mercy but by abasing self it will not be prized unlesse self be abased Deut. 26. 5. The whole have no need of the Physician but the sick Marks of this excellent grace 1. We may judge of it by the efficient cause the Spirit of God must be the worker of it God when he converts a man shews him his own misery and the excellency of Christ. 2. The effects of humility It discovers it self in its carriage to God upon his dispensations toward us if his waies be waies of mercy and enlargement it admires free-grace in them all 1 Chron. 29. lat end that I should enjoy such blessings if God send afflictions he acquits his severity and saith The Lord is righteous and submits to him 3. Such a one rejects himself as vile and abominable in the sight of God Paul after his conversion saith I know that in me dwels no good 4. Such a one willingly imbraceth every service belonging to his relation Christ washed his Disciples feet Queen Bathsheba taught Salomon her son 5. He is far from censuring and undervaluing of others Be not many masters Iam. 3. 1. The whole design of the Gospel lies in two things 1. To make the creature nothing 2. To make the grace of God in Christ all things Quickning Motives to provoke us to get Humility Meditate on three things 1. The absolute necessity of it 2. The difficulty of it 3. The excellency of it 1. The necessity of it God takes no pleasure in men till he hath brought them into such a frame Humility is necessary also for every condition of life if God send crosses thou wilt never bear them till he have humbled thy spirit 2. The difficulty of it It is hard to get the heart into such a temper all that is in thee is against thee The Grecians and Philosophers thought humilitie was not a vertue but a despondency of Spirit all thy corruptions are against it thy excellencies wit authority thy graces against it grace will be against grace thou wilt be proud because thou art humble 3. The excellency of it Thy heart shall be Gods Temple a broken Spirit is in stead of all Sacrifices it will nourish all graces in thee a humble man seems to creep but he flies to heaven saith Parisiensis not one administration of God will passe without doing thee good if thou hast an humble spirit Means to get it First See thy pride all sin is resolved into pride Ier. 13. 17. Secondly Meditate 1. Of the basenesse of thy beginning and original thou comest immediately from the slime of thy parents loins and mediately from the dust of the earth and just nothing 2. Consider thy extream sinfulnesse How little do we know in comparison of what we should know how little do we love serve and obey God in comparison of that our duty bindeth us What a deal of atheism blindenesse vanity is in our mindes How forgetful are we of God and our later end how foolish and sensual 3. We must put our selves in minde of our death and later end we must shortly rot putrifie stink and crawl with worms we must return to the dust lie down in the grave must be without wealth honour beauty strength wit learning knowledge celebrate thy own funerals 4. Consider of the torments and wofull condition which we have deserved to which we must go if we be not humbled in the sense of our having deserved it we cannot escape Thirdly Adde to these meditations hearty prayers to God to humble you to convinte you of sinne to open your eyes to know your selves and him The knowledge of Gods holinesse excellency majesty glory will also abase us Isa. 6. 5. Iob 42. 5 6. The worst pride is an overweening of our selves because of our graces Consider 1. That this holinesse is received from God 1 Cor. 4. 17. 2. It is imperfect 3. It is in its own nature defective being a creature Grace is depositum as well as donum a talent or pledge that the Lord hath left with you as well as a gift Iustice. Iustinian defines it thus Est constans perpetua voluntas suum cuique tribuendi he begins his Institutions so D. Ames de consc lib. 5. cap. 2. saith it is a vertue by which we are inclined to perform all due offices
to God also in his last Will. Reasons First This is to be like God who is good in himself and does good to others Secondly God hath therefore given to us that like good Stewards we may give to others Thirdly Faith if it produce not charity is a dead and counterfeit faith it works by love this grace is a most necessary proper and inseparable fruit of true Christian charity Fourthly All Devotion and religious Worship of God is feigned and hypocritical if destitute of mercy Iam. 1. 27. Religion must be tried by mercy our worshipping of God by our mercifulnesse to our neighbour Fasting is no otherwise acceptable to God then as it is joyned with mercy Isa 58. 7 8 9 10. as Christ hath joyned Alms Prayer and Fasting together Matth. 6. so must we Acts 10. 30 35. Fifthly Without it we cannot attain mercy from God his mercy is limited to merciful men 2 Sam. 22 25. He shall never finde mercy with God that shews not mercy to men judgment without mercy shall be to them that shew no mercy Iam. 2. 13. We should be merciful 1. In all our relations Christ was a merciful and faithful high-priest 2. To the poor and needy Heb. 13. 2. to our enemies Mat. 5 44 45. 3. To the dumb creatures Exod. 23. 5. Prov. 12. 16. 4. To our selves to our own souls and next to the people of God Gal. 6. 10. to their names states lives liberties bodies souls We should shew mercy 1. In giving that which is good ministring to the necessities of the Saints 2. In forbearing one another Ephes. 4. begin 3. In forgiving one another Eph. 4. laâ— end 4. In forgetting injuries as God doth our offences 5. In pitying and praying one for another Heb. 13. 3. 2 Cor. 1. 29. See 1 Cor. 5. 14. Heb. 12 15. Mercy is a vertue by which men order themselves rightly to the miserable for their help and comfort The object of mercy is a person miserable the end of mercy is the help and comfort of such a person the proper act of mercy is to cause a man to order himself aright for that end Misery is the being obnoxious to some evil of pain at least to some evil that makes him unhappy A man is miserable either in deserving or in act in deserving when he hath done something that makes him obnoxious to misery subject to it that bindes him to it for it is a misery to lie open to punishment to be in such a case that he may and must suffer it In act a man is miserable when he doth now suffer evil of any kinde Mercy takes order either to prevent this misery that it come not in some cases so farre as is agreeable with justice and equity or to mitigate and ease it when it lies on or to remove it so soon as is fit There are two verses one for outward and the other for spiritual alms The first is 1 Visito 2 Poto 3 Cibo 4 Redimo 5 Tego 6 Colligo 7 Condo The other is Consule Castiga Solare Remitte Fer Ora. There are seven works of corporal Alms and six of spiritual The Fathers and Schoolmen hold that spiritual Alms Coeteris paribus are more excellent and acceptable then corporal because 1. The Gift is more noble in its own nature 2. The Object more illustrious mans immortal soul. 3. The Charity more heavenly which aims at our Brothers endlesse Salvation The poor is he who hath not enough of his own to maintain life or to maintain it with any chearfulnesse and plenty There are three sorts of poor 1. The Devils poor 2. The Worlds poor 3. Christs poor And there are three Degrees of Necessity 1. Extream when there is nothing left but they will starve if they be not supplied in such a case the most wicked should be helped 2. Grievous when something is left but they are in great want in this necessity the worlds poor should be relieved 3. Common and ordinary Christs poor should then be releeved Aquinas hath this Question Utrum ille qui est in potestate alicujus constitutus possit eleemosynam facere Whether he which is under power may give alms and resolves it negatively because Inferiours must be regulated by their Superiours But saith If a wife hath any thing besides her Dowry or gains any thing her self or gets it any other lawful way she may give moderate alms of that without requiring her husbands consent otherwise she ought not to give alms without her husbands consent either expresse or presumed unlesse in case of necessity Dr. Gouge in his Domestick Duties resolves this Question much after the same manner Motives to Mercy First Consider the exceeding plainnesse and frequency of the Commandments which cut off all excuse of ignorance the exercise of this grace is so commanded that other commandments must give place to it Mat. 12. 7. Secondly We can do no service that the Spirit of God more delights in next to the snatching of souls out of hell then this Isaiah chap. 1. 58. Micah 6. 7 8. Heb. 13. This shews love to Christ to releeve his members It discovers and adorns all our graces Col. 3. 12. Isa. 28. 4. 62. begin Thirdly God rewards no work more then this when done in a spiritual manner and to a right end Psal. 18. 25. Matth. 5. 7. He that gives to the poor lends unto the Lord. I. In this world 1. To their own persons whilst they live Eccles. 11. Psal. 41. 1. 2. To their posterity Psal. 112. 1. Isa. 58. 12. II. At the last day we shall meet with all in heaven what ever we do in this kinde I was naked and ye cloathed me See Luk 14. 13 14 15. 16. 8 9. Fourthly They are commended often in Scripture who abounded in alms as Tabitha Act. 9. 36. and Cornelius Act 10. Fifthly God hath threatned judgement without mercy to the unmercifull Iam. 2. 13. Sixthly Thou desirest to find mercy both with God and man when thou art in any distresse we should do as we would be done unto Matth. 7. 12. We our selves may be as miserable and afflicted as any God promiseth to forgive us as we forgive others Means to make one merciful First Meditate and ponder upon the motives till they have brought you to sorrow and repentance for not having been merciful The plaister must be applied that it may cure the sore The Word must be pondered upon that the soul may receive the impression of it and be made obedient to it Take some time to call to minde Gods Commandments promises and threats Secondly You must adde Prayer to Meditation and confesse to God your unmercifulnesse beseech him to pardon the fault for Christs sake and to make you merciful like himself hereafter To beg pardon of a fault and help against it from God is the way to mend it Thirdly We must adde thereto resolutions and purposes of our own saying By Gods help I
will be more merciful I will even stirre up my self to shew mercy Is it not my duty Will it not be my profit Shall I not have the benefit of it Must I not obey Gods Commandments Away objections away fleshly reason I must be merciful and by Gods help I will be merciful I can no further be a true Christian then I am merciful Lastly Must follow practice a man must consider of some present occasion that requireth the exercise of mercy or if he finde none he must open his purse and lay aside some pence or shillings or pounds as his estate will afford and say This I will sequester from my self and lay aside for the performance of the next work of mercy I meet with occasion of performing if one have not done so already he must begin now and put aside some such summe as his present abundance may well spare and say This shall be by me till the next opportunity of a merciful deed and then will I bestow some or all of it as need requireth This is the way to make you merciful Meditate Pray Resolve Practice these four things will work any grace and increase it The chiefest impediments to mercy remov'd 1. Taken from our selves 2. From those we should shew mercy to 3. From others First From our selves one is I have little enough for my self and mine own I have such a charge and but such an estate and what would you have me do if I should give still I might soon give all away To which I answer First Dost thou think thou shalt have the more for thy self and thine because of pinching from works of mercy Hath not God said in his word He that saveth more then enough it is only for poverty Nay thy saving from works of mercy will cause God to crosse thee in other things with sicknesse ill debters losse of cattel unfaithful servants riotous children with some or other losse in thy body or state but if thou wouldst give to the poor thou shalt be blessed and have abundance 2. This is a self-loving heart thou maist have for thy self and thine Hast not thou some overplus too if thou wouldst think any thing enough for thy self and thine Secondly Some object they have not wherewithall to be merciful in so great quantity Answ. He that hath wherewithall to fare well and go well himself and to dispatch any other thing that he desireth hath wherewithall to shew mercy too if he want not will when thou wantest any thing for thy self thou canst finde wherewithall to supply thee but when God cals for it in works of mercy thou hast it not this is to adde lying to unmercifulnesse and to go about to mock God as well as disobey him 2. From others I am as merciful as such and such I answer 1. Thou canst not tell what another doth in secret But 2. Suppose thou art so God hath not given the liberality or mercy of men to thee for a patern and president of mercy but his own Be mercifull as your heavenly Father is mercifull 3. What harm is it if thou shouldst outstrip others in mercy and gain a greater blessing to thy self then they do seek after Objection 3. From the persons to whom Their faultinesse and unworthinesse in regard of ill carriage in general or to ones self First They are idle unthrifty carelesse I answer Art thou sure of it or dost thou think so or hast heard so Take heed of following thy own conceit and receiving others slanders for then thou wilt adde slandering to thy unmercifulnesse Hast thou ever admonished them heretofore and laboured to amend them if not it is not hatred of sinne that makes thee withdraw from shewing mercy but unwillingnesse to shew mercy that makes thee pretend hatred of sin and so here is hypocrisie as well as unmercifulnesse but if thou hast told them and they would not amend then admonish and help too for so doth God to thee or else thou must perish And if thou alledge particular injuries against thy self or unthankfulnesse know that of all persons to whom one should shew a work of mercy none should be prefer'd before such a one for this is most nearly to resemble God in mercy who doth good to those that rebell against him And his mercy is not spiritual that cannot hold out to be merciful to his enemies Here is the perfection of a Christian mans goodnesse he will do good to them that do evil to him Patience Patientia est malorum quae aut inferuntur aut accidunt cum aequanimitate perlatio Lactan. l. 5 de Iustitia It is a grace of the sanctifying Spirit of God whereby the soul doth silently and freely submit to the will of God in bearing its own burden without inordinate sorrow or fretting discontent 1. A grace of the sanctifying Spirit not a natural or moral patience but wrought by Gods Spirit Gal. 5. 22. the foundation of it is laid in regeneration 2. It is a silent submission to the will of God David had a great trial by his Sons treason and Subjects rebellion yet he submits to Gods appointment 2 Sam. 15. 26. Levit. 10. 3. 3. It is a free submission Act. 21. 13. Paul lookt on his sufferings as a Sacrifice Phil. 1. 27. therefore it was to be voluntary 4. Must submit to God in bearing his own burden the object of it is malum triste a man must take up his crosse Ezek. 24. 16. Lam. 1. 10. 5. He must bear it without inordinate sorrow or anger Marks of Patience 1. Such a one will finde matter to blesse God in the greatest evils he lies under Nemini mirum debet videri si pro nostris saepè delictis castigamur à Deo Immo vero cum vexamur ac premimur tum maximè gratias agimus indulgentissimo Patri quod corruptelam nostram non patitur longius procedere sed plagis ac verberibus emendat Ex quo intelligimus esse nos Deo curae quibus quoniam peccamus irascitur Lactant. l. 5. de justitia 2. Such a one more desires the right use of the crosse he lies under then to be freed from it 3. Such a one will not give over serving God loving and fearing him for any evil he lies under 4. He will seek deliverance only in Gods way Heb. 11. 35. If God will not help Saul he will seek to a Witch Flectere si nequeo superos Acheronta movebo 5. A patient heart will wait Gods time as well as go his way Hab. 2. Psal. 27. lat end 6. Till deliverance do come he can finde matter of joy and comfort in God in the midst of all pressures Hab. 2. 17. Paul and Sylas sang in the stocks Motives or Arguments to perswade the heart to patient bearing of Afflictions I. From God consider 1. His absolute Soveraignty over us and all creatures he may throw thy soul and body into hell if he will Psal. 39. 2. His infinite
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
Both the wicked and godly are weary of praier and fasting 1. The wicked are weary of praier and fasting 1. Because they want the principle of grace to carry them thorow 2. They want the Spirit of Adoption 3. They have no love to these duties 4. They relish not the sweetnesse in praier and fasting 5. They have a mean esteem of these duties 6. They want grace to wait The godly also are quickly weary of these duties 1. From the abundance of corruption in the best Christians Exod. 17. Moses his hands were heavy 2. From the misapprehension of praier and fasting they look upon them as legal duties but they are chief Gospel-duties Matth. 9. 13. 2 Cor. 11. 27. they call them beggarly forms Christians they say must be above forms the Ordinances are vehicula Christi canales Coeli 3. From the often and long continuance and easinesse of obtaining these fasting daies Motives to persevere in praier and fasting 1. Have a high and honourable esteem of these duties 2. Let not the frequencie of them take away the reverence and powerfulnesse of them Persevere 1. In private praier Psal. 80. 4. Cant. 3. 4. 2. In publick 1. God commands it Ephes. 6. 17 18. The Saints have practised it Lam. 3. 22 23 24. Psal. 69. 13. 3. There are many Promises Mat. 18. 7. Luk. 11. 10. It is a good and commendable thing in the Saints of God to be able to hold out long in their private praiers 1 Sam. 15. 11. In publick praier with others respect must be had as well to others as to ones self and here we must conform our selves to their abilitie that we tire not their devotion but in our private and secret praiers betwixt God and our own souls it is good to be large 1 Sam. 1. 12. Daniel continued his solemn fast not in abstaining simply from all food but from all pleasant and delicious fare for 21 daies together and therefore it is sure he spent a great deal of time in praying David Psal. 22. praid day and night Christ spent a whole night in praier Object Long praiers are condemned in the Pharifees Answ. Not the length but the hollownesse of their praiers is blamed because under shew of long praiers they devoured widows houses seeking to gain the reputation of men extraordinary devout by drawing out their praiers and they were publick not private praiers Object Eccles. 1. 3. Salomon bids that in consideration of Gods greatnesse and our basenesse our words should be few Answ. Not all length in praier but hastinesse and tediousnesse without affection is there condemned he saith Be not hasty nor rash but let thy words be few requiring that the words have their ground in a well advised judgement and then they are few in his sense though they be otherwise many Luke 18. 1. Paul wisheth to persevere in praier watching thereunto meaning it not alone of constancie in praier and spirituall watching but of the holding out in praier Reasons may be added to what have been formerly delivered 1. In regard of our selves we have much matter for praier many sins to confesse and lament many graces to ask many wants to be supplied 2. Many reasons to enforce and many objections to answer and therefore ought sometimes to inlarge our selves Secondly In regard of God by this meanes we shall declare a great love to God and to this exercise when we carry our selves to him as to a Friend with whom we are not willing to leave conferring but take delight to confer much with him The way to continue in this duty is much to muse of our wants and sins and Gods promises and labour to have our hearts earnestly affected with these things and to take advantages of such occasions as the Lord affords â—s for this purpose and let us propound the example of Christ and Samuel and other godly persons and strive to follow their president when time doth serve Four Cautions must be observed in long praiers 1. That in our meetings with Christians we affect not to be long to get applause thereby and to shew how far we excel others in this gift Mat. 23. 14. 2. That we be enabled by God with understanding and use not vain repetitions Matth. 6. 7. 3. That our hearts be able to hold out as long as our tongues do Iam. 5. 16. 4. That we have respect to them that joyn with us 1 Cor. 14. 19. In praier Particular confession of our sins so far as we can come to the knowledge of them is requisite and for unknown sins a general confession will serve Psa. 19. 13. See Gen. 18. 27. Dan. 9. 4 5. Ezra 9. 6 7 9. Psal. 51. 4 5. Iosh. 7. 19. confession is put for praier The acknowledgement of our own unworthinesse becomes the presence of God 1 King 19. 11. Iob 42. 5 6. 25. 5 6 22. 2. Confession is a solid disclaiming of the first Covenant when we make grace our claim we must disclaim works Psal. 115. 1. In every part of praier some affection should be exercised in confession shame Micha 2. 6. Grief Luk. 18. 13. in requests hope and desire in giving thanks joy and love Confession is but an act of the sanctified will displeased with the remembrance of sinne Objections of Libertines and others against praier 1. They think it needlesse they cannot alter God Answ. We should obey Gods command By prayer there may be a change in our selves it betters our hearts makes us trust in God 2. God hath inseparably linked the means and the end We pray not that Gods will may be altered but accomplished in his own way his judicial sentence may be altered though not his counsel 2. Others think they are above praier this is an inferiour duty for men of their rank Have neither they nor the Church any necessities Christ who had fulnesse of Grace often praied Matth. 14. 23 24. See Revel 4. 10 11. Gods people are called his Suppliants Zech. 3. 10. a generation of them that seek him Psal. 24. 6. 3. Others will not pray but when the Spirit moves them This is not to come till God send for us God withholds grace because we seek it not in his own way 4. Others think they need not be so frequent in praier they say the hours of duty are not determined The expressions for prayer are comprehensive Pray continually 1 Tim. 5. 17. CHAP. V. The Sorts or Kinds of Prayer PRayer may be distinguished according to the matter and manner thereof In regard of the matter the Apostle 1 Tim. 2. 1. maketh four severall heads 1. Supplications or deprecations which are for the removal of evil 2. Praiers which are for the obtaining of good 3. Intercessions which are in the behalf of others 4. Thanksgivings which are for benefits received These four he referreth in another place to two heads 1. Requests 2. Thanksgiving The most general and usual distinction is grounded on 1 Thess. 5. 17 18. Petition
In the nature of the thing A debt is the not paying of some thing which is due and reason a man should pay and perform So sin is the not tendring unto God the due service and homage which we are bound in reason and conscience to perform unto him since we are his creatures and have received all from his bounty and that upon condition of obeying him we are bound to obey and serve him in and with all seeing the same goodnesse which gave them doth also continue them to us Secondly In the effects of it which are principally two 1. A man is still liable to actions and suits for it in the Courts of humane Justice and to Writs and Arrests for that purpose and therefore he cannot be in quiet and freedom if his Creditors will still stand upon their right So are we by sinne made liable to the bitter and terrible accusations of our consciences and to divers punishments and miseries as it were arrests or writs summoning us to appear before Gods Tribunal whither at length also death will drag us in spight of our hearts there to answer for our sins but with this difference that there is no shifting or escaping these arrests 2. A man not having to pay forfeits his body to imprisonment by the just sentence of the Judge So we have forfeited our souls to the suffering of Gods most â—itter wrath and displeasure and to the suffering of eternal torments in hell Thirdly In the discharge A debt is discharged upon two considerations either paiment and satisfaction or free pardon And paiment is either made by the parties self or by some other in his behalf with the consent and acceptation of the Creditour We our selves can make no satisfaction nor paiment to Gods justice but Christ our Surety hath made satisfaction to his Fathers justice and he was accepted for us As we or For we forgive This noteth not any deserving to have our sins forgiven by reason of our forgiving them that offend us But it is added for our instruction to teach us that the Lord requireth this at our hands to be merciful because he is merciful and for our comfort to assure us that if we pardon others God will pardon us Equality is not here to be understood but likenesse for although we cannot be equal with the Lord yet we must be like him although we cannot forgive and love in the like measure yet we must in like quality we must forgive truly as God doth perfectly So that the meaning is we desire the Lord to forgive us for even we also unfeignedly forgive our brethren Our forgivenesse of others cannot be a Samplar by which the Lord should pardon us for we desire better pardon then we can shew to others 2. Our brother cannot offend so much against us as we do against God therefore we beg a greater pardon It is to be understood but 1. As an argument to presse the Lord to pardon us 2. As a qualification of one that would be pardoned if we would be pardoned we must pardon 3. It is a sign whereby we may conclude that we are pardoned In trespasse there are two things Damnum injuria A damage this may be so great as we may seek satisfaction but we must pass by the wrong There are divers Reasons why we should forgive our brethren the injuries they offer to us First From God who not only commands it but hath given us an example to imitate for he is plentifull in forgivenesse Exod. 34. 7. He so great and infinitely excellent above us pardons us farre greater indignities then the injuries offered to us Secondly From our selves We have more grievously offended God then any can us and some other men perhaps as much Thirdly From our Brethren which have offended us they are our brethren men and women as we are have one Religion serve one God and trust in one Saviour Forgive we pray thee said Iosephs brethren to him the trespasse of the servants of the God of thy Father Those which offend us are the servants of the God of our Fathers even of the same God whom we and our fore-fathers have worshipped Fourthly From the duty it self 1. In regard of the danger that will follow if we do it not being excommunicated as it were from Gods house and all his Ordinances Forgive us as we forgive others but we forgive not others 1. Our prayers are turned into sin for we lift not up hands without wrath 2. We hear in vain having not put off the superfluity of naughtinesse 3. We come to the Sacrament to no purpose for we have not purged out the old leaven Mat. 5. 24. 2. We are uncapable of any comfortable assurance of the remission of our sins Matth. 6. 15. and consequently of life everlasting 2. In regard of the good we shall obtain if we do it 1. We may know by this that God hath forgiven us We love because he first loved us 1 John 4. 19. and we forgive because he first forgave us 2. We may hereby comfort our souls in the day of temptation when the conscience is perplexed with doubting of pardon We shall be forgiven we have Gods promise for it Matth. 6. 14. our forgivenesse doth not deserve forgivenesse but it is only a sign and assurance of it our services are acceptable and our souls capable of eternal felicity it brings a great deal of ease and quietnesse to the minde For so farre as any man can forgive a wrong so farre it ceaseth to vex him not the injuries we receive disquiet our hearts and interrupt our peace but the frowardnesse of our spirits which cannot pardon and passe by these wrongs Petition 6th And leade us not into temptation but deliver us from evil In the former Petition we begged the grace of justification in this we crave the grace of Sanctification In the former we asked freedom from the guilt of sin In this we crave deliverance from the evil and corruption of sin and strength against tentations alluring us thereunto This Petition well followeth the former For when it pleaseth the Lord to forgive sin he delivereth them from being hardened therein Knewstub on the Lords Prayer Leade us not into or rather bring or carry us not into It is one thing to tempt and another thing to leade into tentation We do not desire not to be tempted but when we are tempted to be delivered from evil that we quail not in the tentation And so our Saviour praieth Iohn 17. 15. Therefore these two branches are not to be distinguished into two Petitions as the adversative particle But sheweth As if we should say O Lord do not thou give us over to the tempter nor leave us to our selves but with tentation give an issue that we be not overcome in the tentation but preserved and delivered from evil Temptation is that whereby we take knowledge or proof of any thing Deut. 4. 37. Temptation unto sin is here
Covenant of grace is sealed and personally applied the body and bloud of Christ may be held forth in a Sermon God renews unto them all that he hath promised Matth. 26. 22 This Cup is the New Testament in my bloud as the New Testament is founded in the bloud of Christ so it is exhibited and sealed therein 2. It serves for the nourishing and building up of his people in all graces it is called eating and drinking He that eats my flesh and drinks my bloud Two things are comprehended under nourishment 1. The maintenance and preservation of the stock of spiritual life which we have got already as by our meat and drink we are preserved and continued in our life 2. In children it serves to augment their parts make them larger stronger the Lords Supper was appointed by Christ to be one of the great means of our spiritual augmentation The Sacraments are not properly Seals unto our faith but of the Covenant They may be said to be seals of our faith consecutivè by a consequence of speech because as seals confirm a thing so faith is confirmed and strengthened by receiving but they are not formaliter in a true proper sense seals unto any thing but the Covenant All graces are nourished and increased by the Lords Supper because the new Covenant is sealed but three cardinal Graces especially as in the body nourish the stomack liver brain heart lungs nourish them and you nourish all the rest 1. The in-dwelling vertue of the Spirit of God they receive an increase of the Spirit 2. Faith nourish that and you nourish all it is called the life of faith Faith is the condition of the Covenant and we seal to our condition 3. Love to God and his people it doth enflame thy love to God and his people it is a communion we are all made one Spirit This Sacrament doth not beget but increase and strengthen Grace where it is already wrought Christ is conveyed in this Sacrament by way of food The Word was appointed to work conversion Faith cometh by hearing This ordinance is not appointed for conversion but it supposeth conversion it seals mens conversion therefore in the Primitive times they let all come to the hearing of the Word and then when the Sermon was done there was an Officer stept up and cried Sancta Sanctis Holy things for holy men and then all others were to go out and therefore it was called missa though the Papists did corrupt it and so called it the Masse afterwards by mixing their own inventions in stead of the Supper of the Lord but it had that name at first because all others were sent away and only such as were of the Church and accounted godly stayed Reasons 1. The nature of it being the seal of the Covenant of Grace requires it it must be supposed that all which come hither must be in Covenant with God The condition of the Covenant of Grace is Believe and be saved therefore it is appointed for believers Secondly It is the Ordinance of spiritual nourishment there must be first life before there can be any nourishment received in If it be appointed to nourish and increase grace then surely there must be grace before Thirdly We are required to examine our selves 1 Cor. 11. and of our godliness examine what work of God hath been upon the soul. Fourthly It is a Sacrament of Communion with God and with the Saints and What Communion hath light with darknesse Or What fellowship hath Christ with Belial All ignorant prophane scandalous persons and such as are meerly civil are hence excluded Conversion is sometimes and that improperly in Scripture as Matth. 18. 3. taken for the renewed exercise of faith and repentance in one that is already converted but the Question is Whether the first work of Regeneration the infusing of the first habits principles and seed of grace be effected by the Lords Supper received It is one thing to be converted at a Sacrament another to be converted by the Sacrament There is some expounding praying It is one thing intentionally to convert as an Institution and another accidentally to convert as an occasion Philip Goodwins Evangelical Communicant The Assembly upon these grounds thought it fit that scandalous sinners though not yet cast out of the Church should be suspended from the Sacrament 1. Because the Ordinance it self must not be prophaned 2. Because we are charged to withdraw from those who walk disorderly 3. Because of the great sinne and danger both to him that comes unworthily and also to the whole Church The Scriptures from which they did prove all this were Matth. 7. 6. 2 Thess. 3. 6 14 15. 1 Cor. 11. 27. to the end of the Chapter compared with Iude v. 23. 1 Tim. 5. 22. Another proof added by the Assembly was this There was power and authority under the Old Testament to keep unclean persons from holy things Levit. 13. 5. Numb 9. 7. 2 Chron. 23. 19. And the like power and authority by way of Analogy continues under the New Testament for the authoritative Suspension from the Lords Table of a person not yet cast out of the Church Wicked men saith Master Hildersam should not be admitted to the Table of the Lord Ezra 6. 21. holy things are prophaned thereby Ezek. 22. 26. 1 Cor. 5. 6. There should be a publick confession for scandalous sins David was more honoured for this Psal. 51. then dishonoured for his sinne Salomon left his Ecclesiastes as a monument of his Repentance Paul frequently mentions his faults Tertul. de poenit and others speak of it Ebrius infantes erroneus atque furentes Cum pueris Domini non debent sumere corpus It was their great sinne in the Church of Corinth that they did not cast out the incestuous person and it was a commendation to that Church Revel 2. that they could not endure the Nicolaitans A prophane person in Augustines Chrysostoms time Tertullians and Cyprians time in Pauls in Iohns time could not come to the Sacrament They are called Tremenda mysteria mysteries which the soul is to tremble at the Fathers call it the most terrible day and hour as if it were a day of Judgement This Suspension is called by the Schoolmen Excommunicatio minor The power of suspending one from the Sacrament is given not uni but unitati to the Eldership not to any one either Minister or Elder M. Gillesp. Aarons Rod bloss l. 3. c. 1. Church-officers should not admit all promiscuously but be careful whom they admit to the Supper That they be not cruel to the souls of them they admit and to the Nation and their own souls by being guilty of other mens sinnes Pareus said to those of Heidelberg When I see your Sacrament prophanation I wonder not at the warre Of receiving with the wicked It is lawful to joyn with a known unsanctified man in the service of God 1 Sam. 15. 30 31 Christ knew Iudas
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
6. 36. so to Gospel-repentance there must be a right sense of sin 2. Sorrow for sin a spirit of mourning goes along with Gospel-repentance Zec. 12. 10. Ezek. 7. 16. Hos. 11. 12. a sorrow according to God 2 Cor. 7. 10. 3. A self-judging Psal. 51. 4. condemning his acts and judging himself worthy of all the curses of the Law 4. A turning from sin to the Lord Hos. 14. 8. Dan. 4. 27. 5. It must be grounded upon the apprehension and hope of mercy Isa. 55. 7. Poenitentia non est sola contritio sed sides Luther Therefore the Lutherans commonly make faith a part of repentance it is the foundation of it Non pars sed principium P. Martyr One saith True repentance consists in four things 1. In a humble lamenting and bewailing of our sins our sinful nature and wicked lives whereby we are subject to Gods wrath and eternal death even a giving our selves so to consider and feel the cursed effects of sinne in that it angers God and enforceth his justice to punish us till it makes our hearts to ake and be troubled perplexed and disquieted 1 Sam. 7. 6. Psal. 38. 18. Ioel 2. 12. Iam. 4. 9. so David and Peter wept for their sins 2. A confessing the same to God particularly Prov. 28. 13. Psal. 32. 3 5. judging our selves worthy to be destroyed therefore and to perish eternally David saith I will confesse mine iniquity and be sorry for my sin And Iohn If we confesse our sins he is faithfull and just to forgive us our sins 3. An earnest crying to God for pardon of sinne and for power against it in the name of Christ. David Psal. 51. saith Sprinkle me with hysop that is forgive me for his bloud sake whom that hysop represented We must take words and beseech the Lord to receive us graciously 4. A hearty and sincere purpose to reform our heart and life to cast away all our transgressions to resist and forbear the practice of sinne in all things and to exercise our selves in all righteousnesse i. e. A firm purpose to leave all the evil that I know condemned and to do all the good that I know required a fixed resolution of heart so to do in consideration of Gods goodnesse and grace that hath sent Christ to save the penitent The Antinomians say The Saints of God once justified and in Christ need not repentance they cry down this as an un Gospel-like practice and dislike mourning for sinne they would have nothing but faith in Christ and rejoycing in him To be troubled for sinne they say is a dishonour to the grace of God and satisfaction of Christ our repentance and humiliation indeed cannot satisfie God Christ hath done that laid down a price answerable to the debt but the Lord hath inseparably annexed repentance and remission Act. 2. 38. 3. 19. 8. 22. and he requires not only an initial repentance in reference to a mans state but a daily repentance in reference to the acts of sinne he must daily wash his feet See Gal. 5. 31. The sinne against the holy Ghost is therefore unpardonable because the Lord will not give repentance Heb. 6. Repentance is Evangelical and a Duty in regenerate persons First Because it is a fruit of the holy Ghost Act. 11. 18. Secondly Because none but regenerate persons can perform it to bewail sinne and aggravate it justifying God condemning themselves and laying hold on Christ. Thirdly The Gospel enjoyns it and threatens the neglect of it Some places joyn Repentance and pardon together Act. 5. 31. Luke 24. 47. Some it and faith Mar. 1. 15. Act. 20. 21. Fourthly Christ Iohn Baptist and all the Apostles preacht repentance Mat. 3. 2. 4. 17. Mark 6. 12. Fifthly Because it may and doth work most kindely in and with faith when they look upon Christ whom they have pierced and consider that they have crucified him Sixthly Because it conforms us to God and Christ in hating and subduing sinne in us it breedeth in us a loathing of sinne and gives us a victory over it What the Pump is to the Ship Repentance is to the soul it keeps it clean Seventhly Because we have still flesh in us to be awed as well as the Spirit in us to be cherished Object Justification is but one indivisible act of grace pardoning all sins past present and to come There is a two-fold forgivenesse 1. In foro poli in the Court of God so all sins past present and to come are actually pardoned at the first act of believing and repenting 2. In foro soli in the Court of Conscience so they are not pardoned we shall have no comfort or assurance of their pardon till we actually repent of them Repentance is a part of the exercise of our whole Christian conversation and a work to be ordinarily practised though there be one great and universal repentance for the change of our state In Revel 2. 3. chap. among the duties God requires of the seven Churches which were all converted of four of them he requires the exercise of repentance Revel 2. 5. 3. 13 19. But there are some special seasons wherein God in a more special manner cals his people to repent when he would have the practice of it more full and extraordinary 2 Cor. 7. 11. when we should more strictly examine our selves and our sorrow should be much inlarged 1 Sam. 7. 6. Iudg. 2. There are five special times for renewing of Repentance First The time when Gods hand is upon us in any special correction 1. God expects and requires it then Isa. 22. the first 15 verses Zeph. 2. begin 2. The servants of God have ordinarily practised it then Ieremiah Iob David Lam. 3. 39 40. 3. God hath severely threatned them when they have not repented at such times 2 Chron. 28 22. Ier. 5. 3. Amos 4. The reason is because the Lord hath appointed this exercise of repentance as the only means to remove the rod or turn it to a blessing Secondly Another special time when God would have his servants to renew their repentance is upon their fall when they have committed any grosse sin as David after defiling Urijahs wife Psal. 51. and when he had fallen into the sin of numbring the people 2 Sam. 24. So Ezra 9. when the people had married with strange wives they wept exceedingly So when the Church of Corinth had wrapt themselves in the guilt of the incestuous persons sin 2 Cor. 7. Peter when he had denied his Master Our sorrow doth not make God amends or pacifie his wrath when it is kindled it is only a condition of the Covenant of Grace the exercise of repentance it satisfieth not God but the Church it is a help to our own souls whereby our sins are subdued Thirdly When the Lord cals any of his people to any special service that he would have them do for him and the Church then they ought to renew their
of the ancient Christians were so called of their end and purpose or effect Albeit they had divine Toleration yet they had not divine Institution and Introduction For it is not shewed out of holy Writ or consent of Antiquity that they were commanded by Christ or his Apostles warrant We may well say they had for without check or controlment of their use without alteration for their being they were in the Apostles times and there is mention of them in Scripture only they are taxed that did abuse them and made themselves unworthy of such holy meetings St Paul is commonly understood of these Feasts 1 Cor. 11. 18. which were concomitant unto the holy Sacrament then but St Iude in expresse words doth name them vers 12. Maculae in Agapis vestris Both prove but a practice abused and reformed again by St Paul not an Ordination from God or the Apostles These Love-feasts were general meetings of the whole Church at least representative of as many as did communicate unlesse some great occasion did with hold them IV. Hungring after Christ and desire of Gods favour We must come poor and hungry to the Lords Table Psal. 132. 15. Luke 14. 13. Revel 3. 17 18. The promises are made to the hungry Isa. 55. 1. 45. 19. Prov. 21. 21. Luke 1. 50. Mat. 5. 3. Ier. 31. 25. Iohn 6. 44. Heb. 7. 25. Luthers paradox is None come worthy but those that come unworthy that is in their own sense and feeling Hunger and thirst imply 1. A want of those things which should support our bodily life 2. An afflicting sense of the want 3. An eager desire of the supply of it So we must apprehend 1. Our own emptinesse our lost condition 2. We must be sensible of the wrath of God due to us for our sins 3. We must earnestly desire Gods favour to be reconciled to him Hunger and thirst are both expressed Iohn 6. 44. to shew the thorownesse of the apprehension and supply Reasons 1. These only can relish Christ he is sweet to hungry souls Matth. 11. 28. Those that are affected with the sense of their sins can best taste of Gods mercy 2. These only suit with Christ Follow me for I am lowly and meek 3. This will awake desires the hunger-bitten beggar will be importunate with God 4. This will make you welcome to God He fils the hungry with good things Open thy mouth wide and he will fill it Isa. 44. 3. Psal. 145. 15. compared with the 19. We must desire Gods favour heartily and continually because 1. It is necessary for it were better for one not to be then to be out of Gods favour 2. Because it is excellent for Gods favour and the light of his countenance is better then life it self That we may stir up this desire in us we must consider 1. Our need of Christ his fulnesse and perfection 2. The necessity and excellency of the Sacrament 3. The benefits we have therein and the helps thereby to quicken and confirm our faith Having dispatched the consideration of the truth of certain graces we are to examine before we come to the Lords Table I shall in the next place speak of the growth or wants of our graces I. Of the growth of our Graces As we ought to examine our selves of the truth of our graces when we go to the Lords Supper so likewise of their growth and strength true grace will grow The Lords Supper is a sealing and strengthening Ordinance therefore presupposeth life we should then know the degree and strength of our graces Grace is a supernatural and peculiar quality wrought in the people of God by his Spirit whereby they are inabled to please God in all things 1. A quality in us sometimes it signifieth grace in God Being justified freely by his grace 2. Supernatural inableth us to do things above nature 3. Peculiar to distinguish it from common graces in reprobates which are supernatural as the grace of God working miracles 4. Wrought in us by the Spirit it is not in us by nature or education it is the grace of God he is the God of all grace 5. To please God in all things we must have respect to all his Commandments The Scripture speaks much of abounding and growing in grace Psal. 92. 12. 1 Cor. 15. 58. The word abounding is taken from rivers the other from all sorts of vitals or plants The Apostle cals upon the Corinthians to be strong and upon Timothy to be strong in the grace which is in Christ Jesus and upon the Ephesians to be strong in Christ and in the power of his might Paul prayes for the Ephesians that according to the riches of his grace the Lord would strengthen them by his Spirit with all might in the inward man Bodily strength is a natural gift common to man with beast yet many brag of it spiritual strength is far more excellent See Heb. 10. 29. Ephes. 4. 15. There is alwayes a furthermore in Christianity 1 Thess. 4. 1. Ubi incipis nolle fieri melior ibi etiam de sinis esse bonus Bern. Epist. 91. Reasons why Christians should strive to grow in grace First God commands it Phil. 1. 12. Ephes. 3. 19. Colos. 2. 19. 2 Pet. 1. 10. Heb. 6. 1. Secondly God commends it O woman great is thy faith Stephen was full of the holy Ghost Acts 9. 36. Thirdly The Saints of God have practised it 1. Prayed for the increase of grace Phil. 3. 11. 2. Laboured for the increase of it Fourthly From the similitudes to which a childe of God is compared in Scripture to trees Psal. 1. 2. 91. 12. Isa. 61. 3. Hos. 14. 5. Plants grow till they die whence they are called vegetables Fifthly From the nature of grace where there is truth of grace it will grow Matth. 13. 8. because it puts a man into Christ whosoever is in him must needs be fruitful Iohn 15. 5. if the body of Christ did not grow as well as the head it would be a monstrous body Col. 2. 19. Ephes. 2. 10. Sixthly According to the measure of your grace shall be the degree of your glory 2 Pet. 1. 10. He that soweth liberally shall reap liberally Motives to get strength and grow in grace 1. We need more strength Revel 3. 9. Grace is the elevation of the soul. 2. It is more honourable to have a great measure of grace Revel 2. 19. Christ checks his Disciples for their little faith 3. If we grow not in grace we decrease Heb. 6. 1. compared with v. 4. All Christians saith Ierome are like the Angels in Iacobs ladder they all ascended or descended Qui dixit sufficit deficit 1 John 3. 3. 4. Fruitfull Christians are in a happy condition Heb. 6. 7. God is much honoured by them Iohn 15. 5 8. Phil. 1. 11. he will delight to dwell with them at the day of judgement they shall receive publick approbation and remuneration Matth. 25. 23.
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
we come to see that the Sacraments are the Lords Ordinances and that those things which he promiseth in the Covenant of Grace and sealeth in the Sacrament are farre better then all profits and pleasures in this world By it we come to be stirred up to desire and long after these benefits and so to covet them that nothing in this world will satisfie us without them We should exercise faith at the Lords Table view the arguments the Ordinance it self affords 1. Here is Christ crucified before thine eyes and he clearly offers it to thy soul in particular he applies it to thee This is my body which was broken for thee and my bloud which was shed for thee Run over the sad story of Christs agony and say This was done by my Lord for my poor soul. 2. The Lord cals thee hither on purpose because thou art weak He will cherish weak beginnings Mat. 12. 20. For our affections we must behave our selves with joy comfort and reverence See 2 Chron. 30. 21. Mat. 26. 30. Thy heart should be cheerful in God and thankful praise him Thankfulnesse and joy are the effects of faith the Ordinances are often compared to feasts and banquets because of the spiritual delight and rejoycing which the soul ought to take in them Hence the very Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the giving thanks unto God for his mercies The outward duty is comfortable Circumcision was a bloudy rite yet this is nothing to the inward sweetnesse Iohn 4. 32. In one of the Evangelists it is said Christ blest the bread in another it is said Christ gave thanks Christ when he instituted this Sacrament gave thanks to God the Father that he was pleased to send him into the world to die for poor souls Fear is proper to the duty of the Supper because of those excellent mysteries Chrysostom cals this Table Horribilis mystica mensa Psal. 68. 35. mixt affections do best in a mixt state in the whole worship of God Psal. 2. 11. Hos. 3. 7. For our thoughts We must meditate 1. On the outward signs and what they signifie 2. On the dainties prepared 3. The love of him that prepared them 4. On our communion with Christ his Graces and faithful people The effect of these affections and thoughts will be stirring up the heart to thanksgiving When we taste the wine we should consider its properties Psal. 104. 15. Iudg. 9. 13. so there is satisfaction to God and comfort to the creature in the bloud of Christ wine ingenders new spirits warms and refines them the bloud of Christ infuseth a new vigour into the soul. Our Communion with Christ in the Supper is not only with his gifts and graces but with his Person whole Christ. There are two Elements to signifie this Bread his Body and Wine his Bloud Our Communion is with his whole Person with Christ invested with all kinde of Offices to do us good and furnished with rich graces and comforts 1 Iohn 5. 16. We partake of his wisdom as a Prophet righteousnesse as a Priest grace and glory as a King What must be done after the Sacrament We must endeavour to finde an increase of faith love and all saving graces in us abounding more and more in well-doing We should speak of the sweetnesse of Christ to others Psal. 34. 8. Some Disciples have gone from this Supper triumphing and trampling upon Satan as Lions breathing fire saith Chrysostome terrible to the Devils themselves If we finde not the fruit of this Ordinance presently either it may come from want of preparation or from trusting in our own preparation 2 Chron. 26. 15 16. or want of thankfulnesse for our preparation 1 Chron. 29. 14. or from want of stirring up the graces we have received in that duty Isa. 57. 8. 2 Tim. 1. 6. Or Because we were not humbled for former neglects Psal. 32. 4 5. God may deny us the present sense of our benefit 1. To train us up to live by faith 2 Cor. 5. 7. 2. To try our graces 3. That we may more diligently search into our own souls Psal. 77. 6. How oft ought the Sacrament to be received Amongst the Papists the people communicate only once a year viz. at Easter which superstitious custom many of our ignorant people follow Calvin 4. Institut 43. 46. roundly professeth that it behoveth that the Eucharist be celebrated at least once a week The Christians in some parts of the Primitive Church took the Sacrament every day because they did look to die every day Now in many places it is administred every moneth Object The Passeover unto which the Lords Supper succeedeth was celebrated once a year and therefore once only for this Sacrament is sufficient Answ. God ordained that the Passeover should be celebrated but once only in the year and on a certain moneth and day the Jews had many other visible signs to represent Christ and his benefits they had Sacrifices every day and legal washings but he hath appointed that this Feast of the Lords Supper should be often solemnized and that we should come often unto it 1 Cor. 11. 25 26. That the frequent celebration of the Sacrament is a duty is inferred from this Text by Peter Martyr Calvin Musculus Aretius Hyperius Tossâ—nus Pareus Piscator Dickson and Mr Pemble See Iohnsons Christian Plea Chap. 14. In the time of the Apostles the purest age of the Church they solemnized it every Lords day Acts 20. 7. yea it was their daily exercise as often almost as they had any publick meeting for the service of God Acts 2. 42. And this custom long continued in the Primitive Church after the Apostles times not only in the dayes of Iustin Martyr and Tertullian but also of Chrysostom and Augastine as appeareth by their writings untill by mans corruption and Satans malice the commonnesse of the action exposed it to contempt We should come often to the Sacrament there is no exception but want of occasion or some just impediment There was in old time a custom there should be a Communion every Lords day every one not receiving without lawful excuse being excommunicated which Charls the Great in some sort renewed and which Bucer advised K. Edward in this Land to restore again Whether if an Ordinance and namely the Sacrament of the Lords Supper though there seems to be the like reason in other Ordinances cannot be so administred but that by some which partake of it it will notoriously be prophaned that be a sufficient reason for the non-administration of it Or Whether for want of order and government to keep off such as are notoriously unworthy the administration of the Sacrament may and ought to be suspended Again Whether a Minister may lawfully and with a good conscience continue there in the exercise of his Ministery having a Pastoral charge where he hath not power to administer the Sacrament of
of the spiritual Combate and two other fruits of Faith which Method I shall here the rather follow because I have not yet discussed that Subject The first Question then to be resolved is What follows the purifying of the heart by faith Ans. A fighting and combating against sin and corruption Rom. 7. ult Gal. 5. 17. a Law in the Flesh and in the Spirit there is alwaies bellum though not alwaies praelium betwixt the Flesh and the Spirit In the state of Nature men are wholly in the Flesh and not in the Spirit in the state of Glory they are wholly in the Spirit and not in the Flesh in the state of Grace there is both Flesh and Spirit As long as there is a mixture of Principles there will be a mixture of our actions a Christians life is nothing but a checker-work of light and darkness The Flesh resists Divine Admonition before and in and after conversion but though it may resist God exhorting yet it cannot resist God regenerating as dead flesh cannot resist God raising it from the dead In the first moment of conversion the Flesh cannot lust against the Spirit since that is filled up by introducing the Spirit and regenerating the man The nature of this Fight First It is the contrary renitency between the Flesh and the Spirit in the whole course of a mans life 1. There is an habitual enmity of one against the other in the bent of ones spirit he is disposed both waies all the daies of his life the Will doth will and nill sin and Grace loveth God and sin there is a proneness to both sides 2. An actual Opposition when the faculties of the soul are to act on any thing that fals under a Rule they both close with it in all holy actions or sins Both these have their seconds to joyne with them Grace hath its second and Corruption its second the Devil and World side with the one and the Spirit of God and holy Angels side with the other The Devil by suggesting to the Flesh sinful thoughts presenting objects and taking all advantages The world joynes with it 1. All wicked men 2. Things and state of the world prosperity and adversity 1 Iohn 2. 15 16. they feed these Lusts Riches Honours Pleasures The Power of God the Intercession of Christ the in-dwelling vertue of the Holy Ghost joyne with Grace the Holy Ghost by his exciting and assisting grace by chasing the Devil away A natural conscience may fight against sin as well as a renewed when a mans conscience is tempted to sin often and Satan and corruption will take no denial when conscience yet resists this is properly a fight this may be in natural conscience Numb 22. 13. Dav. Psal. 73. 13. The difference between the fighting of the natural conscience and of the renewed conscience with sin 1. The conflict in a natural man is between Conscience and the Will and Affections the Will carries the Soul one way Conscience another 2 Pet. 2. 15. In a regenerate man the fight is in the same faculty between Conscience and Conscience there is Sin and Grace in every faculty a party in the Will for Grace and another for Sin this is properly the fight between the Flesh and Spirit in the regenerate id patiebar invitus quod faciebam volens Ang. The Angels and Saints in Heaven are all for good the Devils and damned all for evil One saith it is an apparent errour to affirm that a godly man cannot sin with a full consent of will Gal. 5. 17. Sanctification is in every faculty 1 Thess. 5. 23. 1 Iohn 5. 4. Two things will make it plain 1. An antecedent and concommitant willingness and unwillingness before the sin one may seem very unwilling while the lust and objects are kept asunder but bring them together the natural conscience presently sins 2. There is a willingness perse and per accidens a wicked man loves sin but for Hell 2. The fight in a natural conscience never puts sin out of dominion Rom. 6. 12 14. There may be in natural man an opposition of flesh against flesh corruption against corruption he may strive against all sin from the dictates of his understanding and his conscience but his will is never troubled at it This opposition is but weak and treacherous he hath no will to any good but a kind of woulding that is but now and then the opposition of the Spirit to the flesh is everlasting and irreconcileable Why doth not the prevailing party keep the other under when it hath gotten the victory A good man hath a twofold strength 1. Habitual a readiness to that which is good and against evil by the work of Regeneration which gives him a Will 2. Actual strength the assisting power of the Holy Ghost which calleth out the graces that are in us strengthens them God is a free Agent when his assistance is withdrawn sin prevaileth Nature opposeth sin with worldly weapons carnal considerations I shall lose my credit the Spirit with heavenly weapons the Word of God I shall offend God grieve the Spirit The Flesh gets the better of nature and at last prevails the Flesh is worsted by the Spirit Sanctification is an imperfect work in this world we are adopted reconciled justified as much at first as ever but sanctified by degrees The imperfection of Sanctification stands in three things 1. All the habits of Grace are weak 2. There remaineth still a whole body of corruption 3. All the acts which they perform here are mixt A wicked man may have fighting about corruption as Pilate had a conslict with his own soul before he gave sentence against Christ. There is a fivefold difference say some between the war in the godly and this in the wicked In the regenerate man there is the flesh against the Spirit and the Spirit against the flesh in the unregenerate there is only flesh contending with it self on several considerations on the one side flesh lusting after a present content and at the same time flesh fearing an after reckoning 2. In the unregenerate the strife is betwixt Reason and Conscience inlightened and the inordinate affection but in the regenerate man faculty against faculty in the whole man in the will somewhat which closeth with sin and somewhat which abominates it 3. In the Matter in the unregenerate the contest is onely about gross sins the gracious heart is against sin as sin and consequently against every sin 4. In the end they propound the unregenerate man to stop the clamours of his conscience and secure his soul from the danger of Hell the godly man to destroy the body of sin and please God in all things 5. In the effects the unregenerate man is given up to walk in the waies of sin but in Gods servants the longer the warre is continued the more corruption is mortified and Grace grows in him It seems their estate then in the second Adam is not better then it was
will destroy the whole world as in the Angels Adam all sin is virtually in every sin It is also a Judge condemning sin Iohn 5. 41. Ezek. 22. 2. it passeth sentence on mens estates and actions 1 Cor. 14. 24 25. Heb. 4. 12 13. 10. 27 mortifies their corruptions Tit. 2 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace but by restraining the old principle of sinne Rom. 6. 12. Psal. 19. 13. Secondly The Law Habet rationem fraeni hath the nature of a bridle to check and restrain sin 1. By setting before men its perfection Psal. 19. 7 13. Iam. 1. 25. 2. By exalting in a mans heart its authority Iam. 2. 8. 3. By shewing the danger of the curses in it Iob 31. 23. 4. By setting before men its preciousnesse Psal. 119. 103 104. 5. By shewing us that God observes what respect we bear to his Law Isa. 66. 2 3. Thirdly The Law is arule to direct in the way of duty It is 1. A rule within ordering a mans inward disposition The Spirit of God in the work of Regeneration stamps the Law of God in the heart and makes use of it to change the inward disposition Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel but it makes use of the Law Fides impetrat quod lex imperat Aug. 2. It is a rule without to guide a mans way a rule of all Gospel-obedience 1. Because the Gospel sends us to it for a rule Luke 16. 29. Iames 1. 25. and 2. 8. 2. Christ hath left us an example of all obedience Matth. 11. 29. Iohn 13. 15. 3. So far as the best men come short of the Law they sin 1 Ioh. 4. 3. 4. It hath all the properties of a rule it is 1. Recta Psal. 19. 7. 2 Promulgata published Hos. 8. 12. 3. Adaequata Psal. 119. 9. shall be our Judge hereafter Rom. 2. 14 15. God requires not only abstinence from evil but the doing of the contrary good Isa. 1. 16 17. Psal. 34. 14. Rom. 12. 9. Reasons 1. In regard of God 1. He hates evil and delights in good 2. The divine mercies are privative and positive Psal. 84. 11. 2. In regard of the principles of spiritual life we must have communion with Christ both in his death and resurrection Rom. 6. 11. The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends I. As a Glasse and a Judge 1. By exalting free grace Paul and Luther being cast down with their sins exalted free grace 1 Tim. 1. 13 14. 2. By exalting the bloud of Christ the more one apprehends his sinne the more orient will the bloud of Christ be to the soul Philip. 3. 8 9. Rom. 7. 24 25. 3. By qualifying the soul and preparing it for Christ Luke 3. 5. Matth. 11. 28. 4. By making a man pliable to God ever after the discovery of our sin and misery by the Law and of free grace works a childe-like obedience Isa. 11. 6. 5. By making a man fear sin ever after he hath been under the hammering of the Law Psal. 85. 8. Hos. 3. 5. 6. By making one set a high price on the Spirit of Adoption Res delicata Spiritus Christi Tert. II. As a bridle the Law is the Gospels servant in restraining sinne the Gospel can use the Law above its nature and contrary to the use that sinne makes of it The Law cannot give grace to assist in duty and to restrain in sin Restraining grace serves the ends of the Gospel 1. In respect of wicked men though the Law restraining kils not sin in the ungodly yet the very restraint of the action is a great mercy 1. It makes a man lesse wicked 2. Keeps men from corrupting others 3. Lessens their torments the common graces of the Gospel making use of the restraints of the Law keep some wicked men from those grosse enormities that others run into 2. In respect of the godly 1. Preserves them from sinne before their conversion 2. It restrains their lusts Act. 23. 1. and after their conversion keeps them from sin Psal. 19. 13. by the restraints of the Law and the Gospel I shall in the next place lay down certain general rules which may direct us in the right interpretation of the ten Commandments 1. Because the Law doth comprehend all our duties to be performed both to God and man Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles and the Doctrine of our Saviour 2. Whereas some Laws are laid down in the form of a command and most of them viz. eight in the form of a prohibition we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandment which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments And in the third Commandment under the prohibition of taking Gods name in vain is commanded the taking up of it with all holy reverence and fear Thou shalt have no other gods that is thou shalt have me for thy God Keep holy the Sabbath that is do not break it 3. Every Commandment of God is spiritual and doth binde the inward man as well as the outward Humana lex ligat manum linguam divina verò ligat animam Original sinne is condemned in the whole Law but it seemeth to be directly condemned in the first and last Commandment for these two concern properly the heart of man the first respecting it so far as it concerneth God the last so far as it concerns man whether himself or others 4. In respect of the authority that commands all the precepts are equal Iames 2. 11. In respect of the objects of the duties commanded the Commandments of the first Table are of greatest importance Matth. 22. 38. if equal proportion be observed and comparison made because the services therein required are more immediately directed unto God and consequently he is more immediately concerned in them then in the duties of the second Table 1 Sam. 2. 25. Isa. 7. 13. The negative Commandments binde us more strongly then the affirmative for they oblige us alwayes and to all times the affirmative although they binde us alwayes yet they binde us not to all times A man is not bound alwayes to worship God but he is bound never to exhibit divine worship to a creature He is not bound at all times and in all places to professe his faith but he is
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
of Scriâ—ture commends the knowledge of it was careful to fulfill the Scripture did interpret it and gave ability to understand it * Deut. 4. 2. and 12. ult p Locus est egregius coque nostri omnes utuntur qui contra Papisticas Traditiones aliquid scribunt Whitakerus Longè illustrissimus lacus est Chamierus q Nobis adversus Papistas non de quibusvis traditionibus controversia est sed duntaxat de traditionibus dogmatum quibus continentur fides mores hoc est de ipsa Doctrina Chamierus lib. 9. de Canone cap. 1. r Vir ob ingenium laboremve ob Episcopatus dignitatem inter Papistas non postremi nominis Chamierus Vide Maldonat ad Joan. 16. 12. Estium ad Rom. 16. 17. Received from Christ himself teaching the Apostles Illud erat explicandum quo discrimine istae Traditiones tam multiplices graduque habendae sunt Nullum discrimen faciunt forsan ergò volunt Ecclesiasticas etiam Traditiones parem cum Divinis Scripturis Authoritatem habere Script cap. 3. Quaest. 6. Traditionum janua perniciosa est hac semel aperta nihil est quod non inde erumpat in ecclesiam Chamier 1 Chro. 1. 18. Luk. 3. 36. Eorum mihi videtur sententia samor qui negant vel è Lxx vel à Luca nomen Cainani suisse insertum existimantes potius alâ—unde irrepsisse post Evangelium à Lucâ conscriptum eujus suae conjecturae rationes habent non leves ut videre est apud Cornelium à Lapide in cap. 11. Genes Rivet Isag. ad Scr. pt Sac. cap. 10. Vide plura ibid. Lib. 4. de verbo Dei cap. 4. Vix ullum videas de Traditionibus agentem qui non hic magno fastu immoretur Chamieâ—us Distinguenda sunt tempora personae Non erant necessariae Scripturae ante legem ergo ne quidem post legem non erant necessariae Apostolis ergo ne nobis quidem negatur consequentiâ— Ratio est quia aliter Israelitas doceri voluit post legem Deus aliter ante legem Aliter Christus Evangelium voluit Apostolis revelari aliter nobis praedicari Chamierus John 2. 22. Jansenius affirmat haec multa non suisse diversa ab illis quae hactenus docuerat sed illustriorem illorum explicationem â—uc adducit illud appositè quod habetur 1 Cor. 3. Christus testatur se discipulis suis omnia tradidisse Joan. 15. 15. nihil ergo tacâ— it Hic locus omnium celeberrimus est Papistisque nostris inter primos in deliciis Chamierus Vide Grotium in loc 2 Tim. 3. 15 16 Luk. 16. 29 31 Act. 17. 3. What the tradition was he preached is expressed 2 Thess. 3. 6. 1 Cor. 2. 2. D. Fulk against Martin in his Preface s Papistae maximi qui unquam fuerint Traditionarii Chamier Syrus interpres habet praecepta sive mandata Cartw. Annota on the Rhem. Test. Hic Achilles est Papistarum magno fastu ostentatus ab omnibus singulis qui versantur in hac controversia Chamier de Canone l. 9. c. 8. t Cicumcifio faeminarum continetur sub illa masculorum Signum in solis masculis crat pro utrisque tamen saciâ—bat si finem usum ejus spectes Mariae perpetua virginitas non est fidei articulus ideò libenter amplectimur eam sententiam quae jam ab initio â—mer Christiaâ—os videtur invaluisse ut virgo fuerit hoc est pura à coitu viri non tantùm in toto Christi generationis mysterio quod sanè ut credamus necesse est sed etiam toto deinceps vitae tempore Chamierus de canone l. 9. c. 9. u Quam pertinaciâ—èr ludebat Helvidius in primogenito Mariae fratribus Christi ut negaret perpetuam virginitatem Chamierus Augustinus dicit nihil ad fidem necessarium obscurè in Scripturis doceri quin idem apertioribus locis aliis explicetur Non est traditum Evangelium obscurum difficile ad intelligendum tanquam paucissimis profuturum sed facile dilucidum apertum expâ—situm omnibus ut nemo esset quin petere illinc posset tanquam de fonte haurire quae salnti suae expedirent Lod. Viv. de ver Fid. Christ. l 2. c. 9. vide plura ibid. y Verbum Dei collatam cum liue analogia multiplex Lucis est dispelierâ— tenebras omnia manifestare â—lâ—is lacâ—re noÌ„ sibi lâ—renihil purius illustrius graâ—ius utilius faecundius caelest is ejus crâ—go odio habetur sape à malis est bonum Commune plurium penetrat sordes sine inquinamento Sphanhemius Dub. Evangel parte tertia Dub. 94. Scriptura seclaram prositetur tum formaliter tum effectivè â—umiâ—osam illuminantem Id. ibid Isa. 59. 21. Jer. 32. 40. and 31. 31. z Difficultas dut à rerum ipsarum natura est quâ— percipiuntur aut ab ipfis percipientibus aut ab its quae intercurrant mediis Res quae percipiantur natura sua intellectu difficâ—les sunt aut per obscuâ— it atem ut res futurae aut per majestatem ipsarum ut mysterium S. Trinitatis Sic quid Sole clarius quid difficilius aspectu nam hebescit acâ—es oculorum nostrorum vi radiorum illius A percipientibus difficultatem esse quis sanus neget nam res quae sunt Spiritus homo naturalis non potest capere A mediis quae Deus ipse ecclesiae obtulit id est à Scriptura negamus difficultatem esse Junius The fundamentals in Scripture are plain to the Elect who are all taught of God so much as is necessary for their salvation Iohn 6. 45. the least as well as the greatest I believe that toward the evening of the world there shall be more light and knowledge shal be encreased Dan. 12. 4 and many things in scripture better understood when the Jews shal be brought home and the spirit of grace and illumination more abundantly poured forth Mr. Gillesp. miscel c. 10. See Rev. 22. 10. In the first times of the Church there were no commentaries upon the Scriptures the fathers had them without and yet then the Scriptures were understood Origen who lived 200 years after Christ was the first that wrote any Commentary upon Scripture The pure Text of Scripture was ever read to the people and never any Commentaries and yet was understood by them Apoc. 1. 3. * Solet obscuritas lectores absterrerâ— quo modo ajunt olim quendam dixisse Authorem obscurum à se removentem Tu non vis intelligi neque ego te intelligeâ—e a Especially in Genesis Iob Canticles Ezek. Daniel and the Revelation In regard of the manner of writing there are many abstruse phrases in scriptures as divers Hebraisms which perhaps were familiar to the Jews but are obscure to us All the skill of all the men in the world from the beginning to the end thereof wil not be able to finde out all truths contained in scripture either directly or by
Son Vide Bezam * Hoc testimouio utuntur omnes Patres contra Arianâ—s ut probent uâ—am esse essentiam Patris Filii Bellar. de Christ. l. 1. c. 6 * Ariuâ— stumbled at the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord created me and on that corrupt Translation grounded his heresie That Christ was a creature Christ is God by nature Gal 4. 8. which place was strongly urged by Mr Cheynel against Earbury who held that the Saints have the same fulnesse of the God-head dwelling in them as it doth in Christ and that the Spirit is but the power of God in the man Christ An Account given to the Parliament by the Ministers sent by them to Oxford In the first Nicene Councel gathered together against Arius the Prince of all Hereticks who denied the Divinity of Christ there were 318 Bishops A man would think that there were but small difference it is but a little Iota between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the right believers could never be brought as Theodoret witnesseth either to omit the one or admit the other Dr Prideaux Ephesus Backsliding Iustinus 1. Imperator Edicto praecepit ut ne quis vel unicam syllabam in Doctrina Ecclesiae orthodoxae de Trinitate mutaret addita hac ratione quod in ipsis syllabis veritas fidei contineatur Vedel de Prud. vet Eccles l. 3. c. 3. * Vide Bellarm. de Christo l. 1. c. 13 14 15 16 17 18 19 20. The holy Spirit 1. Works grace in the hearts of all Gods people that is done by an almighty power Ephes. 1. 19. therefore â—e iâ— an omnipotent Essence 2. Dwels in the hearts of all Gods people therefore he is omnipresent 3. Assists the people of God in their prayers and increaseth their graces therefore he is an omniscient God In the Apostles Creed as I believe in the Father and in the Sonne so in the holy Ghost Credimus multuâ— sed in â—ibil praeterquam in Deum credimus Quid est in aliquem credere â—isi â—â— per omnia assentiri atque in â—o omnem spem â—iductâ—m collâ—cdrâ— Hoc autem â—â—lli creaturoe sed Deo duntaxat convenâ—â— 1 Pet. 1. 21. He is called the Spirit of truth Iohn 14. 26. the Spirit of adoption Rom. 8. 15. the Spirit of sanctification Rom. 1. 4. the Spirit of renewing Tit. 3. 5. Rom. 9. 1. Una tautum est in Deitate Persona Spiritus Sanctus est ut verba Christi ad Apostolos indidicant Luc. 24. 49. Cateâ—h Eccles. Polou c. 6. Vide plura ibid. The Father â—s prima Persona in order not in dignity 2. The fountain and original of the Derty unto the Sonne and the holy Ghost unto the Son giguendo unto the holy Ghost together with the Son spirando 3. He is unbegotten and proceeding from none Mr Dowâ— on Iohn 17. 1. Proprietates patris personales quibus à filio distinguitur Spiritu sancto sunt duae 1. Esse à se Pater enim ab alio non est 2. Gignere filium ab aeterno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wendelinus Quinque dicuntur de Deo Paternitas innascibilitas filiatio processio communis spiratio August Paternitas innascibilitas conveniunt solummodò Patri Filiatio tantummodò Filio Spiritui verò sancto processio communis spiratio Patri Filio respectu Spiritus sancti Raym. Mart. Pugio adversus Iudaeos part 3. Dist. 1. c. 5. Cartwright in his Harmony saith Hic locus eximius est ad asserendum processum Spiritus à Filio meaning Iohn 14. 15. The holy Ghost is called the Spirit of Christ and of the Sonne Rom. 8. 9. Gal. 6. as he is called the Spirit of the Father Mat. 10. 20. because he is breathed from both Vide Aquin. Sum. Theol. part 1. Quest. 36. Art 3. 4. In Ecclesiaveteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in templo caâ—tari solebat quam orthodoxi hoc modo 〈◊〉 Gloria Patri Filio Spiritui Sancto in secula seculorum Ariani autem glorioe Filii Spiritus Sancti detpaheâ—tes fic eam concipiebant Gloria Patri per Filium in Spiritu Sancto Vedel de prudentia veteris Ecclesioe l. 2. c. 5. Dr Field somewhat qualifieth this opinion of the Grecians and saith they differ but modo loquendi they held saith he that the holy Ghost was not à Patre Filio but à Patre per Filium See Dr Halls Peace-maker Sect. 4. 1 Cor. 8. 6. Rom. 11. 36. Heb. 1. 2 3. Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nee fructuosius aliquid invenitur Aug. 1. de Trin. Simon Magus was the first man that denied the Trinity of Persons he saith they were Diversa nomina sub diversa operatione Irenaeus The Turks at their prayers use often to reiterate these words Hue Hue Hue that is He he he alone is God or There is but one only supreme power which they do in derision of Christians who as they say adore three Gods He who denies any one Person doth not worship the true God as the Jews and Turks and too many others in these dayes Iohn 16. 2. 1 Iohn 2. 22 23. No man can know the Father nor believe in him Iohn 14. 2. but by Christ. Vide Vedel de Deo Synagoga l. 1. c. 6. There are two sorts of the Works of the Lord. 1. Immanent terminated in himself his Decree 2. Transient the execution of his eternal decree in time 1. Quid nominis 2. Quid Rei a Decretum Dei est definita ejus sententia de rebus omnibus per omni potentiam secundum confilium suum efficiendis Ames Medulla Theol. Ephes. 1. 11. b Decretum Dei est actio illius interna atque aeterna quae ex rebus possibilibus atque indefinitis ea omnia sola quae jam fuerunt sunt erunt secundum sapientiae suae judicium immutabili liberrimae voluntatis placito ut ita fierent ad suam gloriam rectè praefinivit Gomarus in Thesibus Decretum est actio Dei ex confilio proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò immutabiliter tamen liberè defimens Remonstrantes absolutum nullum admittunt decretum de futuro quovis contingenti sed conditionatum tantum Ames Cotan Though the Lord hath decreed sin to be yet he decreed it not as sin but as a means of the manifestation of his Justice on the wicked and grace on the Saints Ipsum peccatum quamvis non qua peccatum praefinitur in ipsa tamen praefinitione certò videtur aliquo modo dici potest decreti illius consequens effectus autem nullo modo Vult Deus actus bonos qua actus qua bonos malos qua actus non qua malos Rescript Ames ad responsuâ— Grevinch c. 13. Acts 2. 23. and 4. 28. Gen. 45. 5 6 7. 1 Cor. 10. 13. *
passionis potiores quidem non inculâ—cutur alibâ— ab quos passus legitur Rom. 3. 25. Ephes. 1. 16. Col. 1. 20. 1 Tim. 2. 6. 1 Joh. 2. 2. Spannem Dub. Evang. part 1. Dub. 33. One saith It is the nature of God to hate sin but to punish it is from his will God had been merciful if he had sav'd none and just if he had punisht none Object Doctrina de satisfactione spoliat Deum omnipotentia quia non potest liberè condonare peccatum quod vilissimo cuique homuncioni conceditur Resp. Nec homo potest liberè condonare ut judex tametsi potest debet ut conservus Deus autem hic consideratur ut Iudex Dominus qui legem tulit à servis suis immutabiliter exequendam Dr Prid. Lect. 19. de Christi satisfactione Ego unus sum inter alios qui Piscatorem revercor tanquam Theologum nâ—â— modò in plurimis orthodexum singulari eruditione textuali ferè omnia confirmantem suspicor Cujus tamen illam de absoluta satisfactionis Christi necessitate sententiam comprobare nunquam potui Twiss contra Corvinum c. 1. sect 7. See Mr Oweâ— of Redemption l. 2. c. 2. That is a poor shift of the Socinians when we urge That Christ died for us out of 1 Pet. 2. 21. 3. 18. Ro. 5. 8. that is say they propter nos or nostro bono for our benefit not loco vel vice nostri in our room or stead See John 11. 50. For a man to do or suffer ought for another is as much asto do it in his stead Christ died not only for our benefit but in our stead as our Surety Heb. 7. 22. Christ gave his life a ransom for many Mat. 20. 28. 2. He died as a Sacrifice Ephes. 5. 2. that died in stead of the worshipper Iob 33. 24. 3. He took our Person therefore was called the second Adam Rom. 5. and burden 1. Our guilt 2 Cor. 5. 2â— 2. Our curse upon him Gal. 5. 13. Vide Grot. de satiss Christi c. 9. Vide Cammyroth Evang. ad Heb. 8. 4. Christus dicitur Nabi Propheta Deut. 18. 15 18. uti constat ex explicatione N. T. Act. 3. 22 23. cap. 7. 37. Est autem Nabi usu Scripturae is qui profundiora de Deo deque rebus divinis disserit qui mentem divinam hominibus aperit saepius etiam de iis usurpatur qui futura praedicunt Glass Onomat Two things make a compleat Prophet 1 A fulnesse of knowledge of all the secret counsel of God Prov. 8. 23 30. Col. 2 3. 2. An ability to communicate this knowledge unto men Isa. 50. 4. He revealed those counsels himself when he was on earth and reveals them by his Spirit now in heaven John 1. 18. Heb. 3 2. There is say some a twofold Kingdom of God 1. Regnum essentiale which belongs to all the Persons in the Trinity and was before the fall 2. Regnum viearium an oeconomical Mediatory Kingdom committed to Christ as Mediator Ioh. 5. 22. 18. 36. The Covenant was changed and made with Christ therefore the Government is put into his hand This Kingdom say some is threefold 1. Regnum universale a providential Kingdom or Kingdom of power so Christ is King over all creatures Psal. 8. 4. compared with Heb. 7. Christ is made Caput rerum omnium ad finem supernaturalem Ephes. 4. 22. 2. Spiritual Luk. 17. 21. whereby God rules over men and Angels 3. Regnum Davidicum whereby God shall in a peculiar manner rule over the Jews Dan. 7. 14. Hos. 3. lat end 2 Cor. 10. 5 6. Dan. 2. 44 7. 14. Luk. 1. 33. The Apostle useth the most extensive expressions when he speaks of the Dominion of Christ Ephes. 1. 21 22. Phil. 2. 9 10 11. Revel 5. 13. That place 1 Cor. 15. 24. is understood by some of Christs outward visible government in his Church then shall all preaching and Church-administrations cease a Vide Aquin. part 3. Quaest. 7 Artic. 1 2 3 4 5 6. b The head is the highest part in a man so he the highest in his Church the head giveth sense and moving unto all the body so he quickneth the Church As in a natural body all the members how remote soever from the head have a real union and conjunction with it which is the foundation of the influences from the head unto them so every Christian hath a union with Christ and thereby communion and influence from him 2. All the members are so joyned one with another by certain wayes of communication that they all serve for the use of the whole so in the Church of Christ all his people have not only an union with Christ the head but a conjunction one with another and are useful to the good of the whole body Rom. 12. 5. 1 Cor. 12. from vers 8. to the end Ephes. 4. from vers 12. to 17. They are all possessed with the same spirit Isa. 11. 11. that is the principal band the secondary bond is Christian love 1 Cor. 13. Eph. 4. 16. Col. 3. 14. Psa. 2. 6. Luke 1. 33. The Spirit is the bond of a higher union to the Saints then Angels Christ is to the Angels Caput dignitatis to the Saints Caput unionis He communicates to the Angels as servants to the Saints as members Isa. 33. 22. John 5. 20 21 22 23. Keys are Authoritatis symbolum a token of power authority and government Revel 1. 18. 3. 7. A metaphor taken from Stewards in houses who have the Keys given them Christ performs all promises executes all threatnings and exerciseth all the Attributes Col. 1. 15. Ioh. 5. 22. 1 Tim. 6. 15. Sane nihil in Veteris Testamenti scriptis uspiam exstat ex quo accuratius ac firmius demonstrari possit Messiam iis temporibus Iudaeis datum fuisse quo noster servator dulcissimus Iesus Christus verus ille Messias ac Dei hominum Mediator in Iudaea visibiliter conversabatur quam ex Prophetiae Danielis cap. 9. Caetera quidem omnia variis modis eludere ad suam Messiam quem adhuc exspectant applicare possunt hoc verò unicum testimonium os ipsis obturat ut planè conticescant obmutescant Wilhelmi Langi de annis Christi l. 2. c. 1. Iudaei summi hostes Dei sunt quit Iesum Christum pro Messiâ Deo non habent sed cum rejiciunt cum tot á sacra-sancta Trinitate quia Christum accrbè oderunt etiam infensissini hostes sunt Christiant nominis prae omnibus aliis Gentibus sect is quae Religionem Christianam aversantur Vedel de Deo Syutag l. 1. c. 2. James 4. 12. John 5. 22 27. This Title was given to Christ Ephes. 1. 21. Col. 1. 18 to lift him above all powers Rules and Dominions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a demonstrative Article he and no other is the head Lord is taken three wayes 1. Essentially so God the
2. 24. There is a justification 1. Ad Regnum which brings one into the state of Grace of which Paul speaks 2. In Regno Abraham was justified by works and he was called the friend of God of that Iames speaks Sanctification is of the same time with Justification but Justification doth in order of nature go before it for all the graces of Sanctification are bestowed on a man as in Christ Ephes. 1. 3. so one God made man a holy creature he was peculiarly devoted to Gods service when man fell the devil defiled this Temple God departed from us he aâ—ain cleanseth away this filth and repaireth his image in us * Loc. Commun Class 1. c. 11. There is a total change of the whole man the Mind Rom. 12. 2. Spirit Ezek. 36. 26. Heart Deut. 10. 26. Conscience Heb. 9. 14. Will Phil. 2. 13 Affections Gal. 5. 24. The body it self Col. 2. 11. Rom. 6. 12. Christ is our Sanctification three several wayes 1. Meritoriously he hath purchased it from God by his being an offering for all our defilement 2. As he is the exemplar or copy of it 3. He is by his Spirit the efficient cause that brings into the soul the vertue of his Death to kill sinne and of his Resurrection whereby his life is communicated to us See Dr Willet on Exod. 30. 34. Impuritas uniuscujusque rei consistit in hoc quòd rebus vilioribus immiscetur Non enim dicitur argentum esse impurum ex permixtione auri per quam melius redditur sed ex permixtione plumbi vel stanni Aquinas 2a 2ae Quaest. 7. Artic. 2. Puritan in the mouth of a Drunkard doth mean a sober man in the mouth of an Arminian it means an Orthodox man in the mouth of a Papist it is a Protestant and so it is spoken to shame a man out of all Religion It hath been an old custom of the world to hate and maligne the righteous to reproach them to call them Puritans though very Heathens have acknowledged that there is no Religion without purity Cicero Horace and others describing a man that is religious say that he is an entire man a man pure from sinne Mr Fenner on John 3. 20. See Mr Burrh on Hos. 2. 5. pag. 307. There is 1. A beauty in holinesse 1. Every grace is an ornament 1 Pet. 5 5. See Psal. 45. 1â— 14 16. Ezek. 8. 14. 2. Holinesse is called a new Creation Eph. 2. 10. A Resurrection Ephes. 4. 5. 3. Sinne is a deformity 2 Pet. 3. 14 filthinesse it self 2 Cor. 7. 1. Ephes. 5. 27. Corruptio optimi pessima sinne is not only malum triste but turpe 2. This beauty of holinesse consists in four things 1. It is a conformity to the image of God 2 Cor. 3. 18. 2. Beauty consists in indeficiency when no part is wanting 1 Thess. 5. 23. 2 Tim. 3. 17. they are in parts perfect as children though not in degree 3. Beauty consists in a symmetry a due proportion of parts the understanding guides the man the will submits to the dictates of an enlightened understanding the affections are subject to the command of reason John 11. 33. 4. There is a lustre in beauty the Spirit of grace is called the oyl of gladnesse Psal. 45. 7. because it makes the face to shine Sincerity is the harmony and zeal the lustre or varnish of all graces Psal. 42. 11. 3. There is that beauty in holinesse which is not to be found in any thing here below 1. It is in the inward man 1 Pet. 3. 3. Absolom though outwardly beautifull was inwardly deformed 2. This commends a man to God 1 Pet. 3. 3 4. 3. All other beauty will decay by sicknesse or old-age not this Prov. 31. 30. 4. This prepares you for the wedding the time of this life is the time of Espousals the Marriage shall be in the life to come Revel 19. 7. Holinesse is the image of Christ. Sin is wounded at our first conversion Rom. 6. 13 14. but this work is carried on by degrees till it be utterly extinct Rom. 6. sin is called the the old man for its weaknesse and decay See 1 Thess. 5. 22 23. Anno Christâ— 1262. exorta est secta Flagellantium qui ingenti turba obeâ—ntes pagos oppida nudi umbilico tenus facie tect a sese flagellis cruentabant manfit hic mos Romae ubi septimana quae diom Paschatis proximè antecedit poenitentes longo ordine nudis seapulis larvata facie publicè se diverberant flagellis Quem morem ipsi vidimus Lutetiae sub Henrico tertio Homines ad furorem usque superstitiosi nesciunt Deum amare immutationem cordium non verò dilaniationem corporum Molinaei Hyperaspistes lib. 1. cap. 29. Vide Novar Schediasm Sac. prophan lib. 1. cap. 22. They are hostes naturae not peccati Sin 1. abuseth us Man being in honour continued not a wicked man is called a vile person Psa. 15. 2. It deâ—iles us and stains all our actions Tit. 1. 15. 3. Deceives us Heb. 3. 12. Ephes. 4. 22. 4. It keeps away all good Isa. 9 2. 5. It lets in all evil Jer. 2. 19. The death of Christ is useful for mortifying of sin 1. By way of representation it shews us the hatefulnesse of sin Isa. 53. 10. Consider his agony and sorrow on the Crosse though sin was but imputed to him 1 Cor. 5. 21. 2. By way of irritation it stirs up in the soul a displicency against sin Isa. 43. 24. shall sin live that made Christ die 3. By way of pattern and example therefore the Scripture often expresseth our Mortification by our crucifying Gal. 2. 20. 5. 24. 6. 14. Of all deaths crucifying is the most painful and shameful it notes that sorrow and shame which Christians feel in the remembrance of sinne that which was done really in Christ must be done in us by analogy Phil. 3. 10. 4. By way of merit Christ shed his bloud to redeem uâ— 1. From the world Gal. 1. 4. that it might not be so pleasing an object 2. From our vain conversation 1 Pet. 2. 24. Grace is a part of Christs purchase as well as pardon 5. By way of stipulation and ingagement Christ â—â—ood as a Surety before Gods Tribunal He was Gods Surety and ours on Gods part he undertook to bestow on us not only remission of sins but the Spirit of God to become a principle of life to us and of death to our corruptions Rom. 8. 13. 1 John 3. 19. on our part he undertook that we should no longer serve sin Rom. 6. 13. About means of mortification of sin See Mr Hilders on Psal. 51. 5. Lect. 64 65 66 67. Spiritual life is that supernatural grace by which the whole man is disposed to live to God 1. A supernatural grace because it comes from our union with Christ Joh. 6. 57. 2. By which one is disposed to live to God Gal. 2. 20. The supream or fundamental principle of spiritual
contrary with grace Jer. 4. 14. Dan. 4. 27. Mat. 3. 9. * 1 Thess. 4. 10 1 John 3. 14. Mandatum novum dicitur quia excellentissimum quod nunquam antiquari debet Rivet Rom. 13. 10. See 1 John 4. 20. 3 17. Mat. 7. 12. Non est aliud peccatum aequè buic Sacramento adversum atque discordia Contrarium est enim nomini rei hujus Sacramenti nomen est communio res unitas cordium Luther de praeparatione cordis pro susciptenda sacra Eucharistia Ex conviâ—andi ritu in locis sacris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianorum traxerunt originem quarum non apud Apostolos solos sed patrum etiam cruditissimos crebra sit mentio Coena nostra de nomine rationem sui ostendit Vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod dilectio penes Graecos est Tertul. Apolog. Dilher Elect lib. 1. cap. 12. Cùm ex charitate diligatur proximus propter Deum quanto aliquis magis diligat Deum tanto etiam magis ad proximum dilectionem ostendit nulla inimicitia impediente Sicut si aliquis multum diligeret aliquem hominem amore ipsius silios ejus amaret etiam inimicos sibi Aquin. 2a 2ae Q. 25. Art 8. Fuller Mountag Def. of tithes ag M. Selden c. 2. Lutherus quadam concione ait Eum ad coenam Domini optimè dispositum venire qui pessimè fuerit dispositus eum dignè manducare qui indignitatem suam agnoverit 2 Tim. 2. 1. Grace is an instinct put into the soul after union with Christ and with God by him The Familists say Grace is Christ himself working in us that there are no habits of grace we do not believe and repent but Christ in us there is a seed in a man 1 John 3. 9. Grace is called the new-creature the inward man the Spirit and grace are distinguished Gal. 5. 22. 2 Pet. 3 18. This duty suits with our present state we are in a state of progresse and edifying 1 Thess. 4. 1. Prov. 4. 18 * There are four helps to grow in grace by coming to the Sacrament 1. Be sure you bring truth of grace with you God will spie you out if you want the wedding garment 2. Act your graces your faith repentance love to God thankfulnesse 3. Look upon Christ sacramentally â—ye him in the elements see him there crucified before thee that thoumaist receive out of his fulnesse 4. Urge God with that promise Hos. 4. 5. pray him to let the dew of his grace fall on thy heart Aquinas part 3 Qu. 80. Art 8. resolves this Question Utrum cibus vel potus praeassumptus impediat sumptionem hu jus Sacramenti Here is a real though a spiritual presence of Christ. Sacramental 1. Love Cant. 1. 4. call to minde the highest act of Christs love in dying for us when enemies 2. Sorrow in considering how our sins wound Christ. Hope long for sweet communion with Christ in heaven the Supper doth not only seaâ— comfort but glory There is a union of mysteries The Elements specially represent his humane nature but the Sacrament gives us a right to his whole person Act. 20. 28. Look on him as a compleat Saviour Isa. 44. 24. Col. â— 9 and come with your whole hearts to whole Christ Act. 8. 47. Jam. â— 9. There is a desertion in point of sanctification as well as consolation when God leaves us in the duties we perform Vide Ames de consc l. 4. c. 28. Post Scrmonem celebrandae S. Câ—nae locus prâ—â—serâ—im dum servebat primus ille Christianorum zelus singulis heb lomadis interdum etiam diebus communicantium nec enim unquam explicabantur sacramenta super mensam Dominicam quin multi ad eam accederent Moâ—nayus de sacra Eucharistia l. 1 c. 4. Nunquam in Primitiva Ecclesia Eucharistiae Sacramentum celebrabatur qum omnes qut adessent eidem communicarent Si qui nollet communicare eo die quo conventus fidelium agebatur quod propriâ— conscientia nonâ— um satis examinata probata cum à communione prohiberet aut quod sibi odâ—i aut simultatis adversus fratrem conscius esset si aliara quamcunque causam non communicandi haberet non solebat cum aliis ad Synaxim convenire Simpl. Verin Epist. de libro postumo Grot. p. 108. * In Primitiva Ecclesiae Apostolicae vicina flagrame persecutionum incendio fingulis diebus Christiani communicabant Gerh. loc commun de sacra â—oena c. 24. Tempus communicandi esse debet frequentissimum plane quotidianum Baptismus autem non iteratur quia generationi quae unica est respondet Eucharistia vrò saepius iteranda est quia cibo alimontae cujus frequens usus reperitur respondet Maldonati Summula Quaest. 24. Artic. 1. Constat ipsos Apostolos Christianos quotidiè communicasse Act. 2. quotidiè communicabant sicut orabant pâ—ulò post ubi crevit Christianorum negligentia coeptum est solis diebus Dominicis communicare Id. ibid. Art 2. Cur vetus Ecclesia credidit omnem sidelem omni die communicare debere quod ultra decimum saeculum videmus durasse bodierna autem ac Romana putat sufficere si semel in anno communicatum fuerit Quta nimirum illa nullum usum nec ullum fructum Sacramentorum constituit in videnda audienda eorum actione sed totum posuit in participatione vera corporis sanguinis haec verâ— contrarium sumit Simplicii Verini Epist. de libro Postumo Grotii Parker of the Crosle part 1. chap. 3. Gillesp. in his Aarons Rod Bloss Book 3. c. 8. p. 437 438 M. Bowles de Pastore Evangelico l. 4. c. 5. Burrh in his Gospel-worsh p. 264 265. a B. Buckeridge M. Paibody b Sir William Temple â— Institut l. 4. Sect 37. D. Burgess saith the gesture of kneeling in the act of receiving was never any instituted Ceremony of the Church of Rome nor is it at this day Bellar. l. 2. de missa c. 14 15. saith it was only for the conveniency of putting the Hoast into the mouth of the receiver and not for adoration of the Eucharist Vide Dilher Electâ— 2. c. 4. M. Down of sitting or kneeling at the Communion Respondâ—o nos Dei gratia melius ac sanctius in Christi schola fuisse institutos quà m ut putemus aliquam esse religionem Eucharistiam de geniculis sumere Ita sumunt vicini in Anglia fratres neque nos si quando cum iis communicamus eodem ritu samere â—â—get totaque res apud nos ita libera censetur ut quanquam stantes sacro â—pulo vescamur ipsi pro fratribus tamen habeamus colamus etiam qui vel sedentes vel ingeniculati Eucharistiam accipâ—â—cut Itaque si nihil à nobis aliud Latini postâ—lassent quam ut Sacramentum de geniculis simpliciter sumeremus fateor nullam nobis ab â—is discedendi futuram fuisse causam satis idoneam quando quod
resolved upon it 1. Motives to Conversion They may be taken from every place Heaven Earth and Hell From Heaven look to God his Angels and Saints From Earth look to your selves the godly and ungodly nay the beasts From Hell look to the Devils and damned ghosts From Heaven First Look to God the Father Son and holy Ghost Is it not a most desirable thing to turn to him seeing he is so rightful a Lord so great a Prince and so gracious a Father so willing to accept us and hath given us means time and commandments and encouraged us with promises of acceptance and threatned us if we do not and complains that they have not turned to him who smote them God hath sent his Son into the world that converts might be graciously received Secondly Christ himself is a weighty argument of conversion for if we refuse to turn then we do what in us lies to frustrate his death and to make him shed his bloud in vain seeing it is intended for the benefit only of such as turn In Christ you may see the hatefulnesse of sinne from which you are to turn and the graciousnesse of God to whom Thirdly The holy Ghost striveth to bring you to this turning in his Ordinances Gen. 6. 3. and will you suffer him to prevail Secondly The blessed Angels will rejoyce at the conversion of a sinner All the Saints in Heaven have given you examples of converting and are now glad of their pains bestowed that way Secondly Look to the Earth and there to your selves first consider 1. That you are out of the way Psal. 14. 53. 119. ult and know that you are so 2. That you have bound your selves by Covenant to convert when you were baptized and as often as you come to the Supper 3. You have and do daily make profession of converting 4. You can by no means save your selves out of the hands of Gods justice if you do not submit and convert to him Secondly The Duty it self is 1. Most reasonable and equal because the wayes are evil from which and good to which we are wished to turn 2. Most needful without it we cannot escape the greatest misery 3. Most profitable Turn and live by continuing in our evil wayes we may get a little perishing profit vanishing pleasure and bewitching credit by turning from them we shall gain pardon of sins past peace and joy of soul for the present and eternal life hereafter When the sinner turneth I will blot out all his sins out of my remembrance 4. Likely to succeed if we set to it in earnest Prov. 1. 24. Let us labour to grieve for our sins by a serious applying of the threats of God humbly confesse them and resolve by Gods help to leave them You will not come to me that you may have life Secondly Look to the godly in the world They pray for it they will further it rejoyce in our conversion they will love and esteem us when converted To the ungodly by this means we may perhaps win them or shall leave them without excuse Yea look to other creatures in the bad we hate incorrigiblenesse in evil we dislike the creatures which have gotten an evil quality and will not leave it We like and praise obedience in the good Thirdly Look upon Hell 1. On the Devil he seeks to hinder thy conversion will be vexed at it he is most loathsome because obstinate in evil The Devils worst property is that he is now so hardened in evil that there is no possibility of change in him Wilt thou be like the Devil in that which is the worst thing in him Besides thou abusest and neglectest grace offered and so doth not he 2. The damned Ghosts who because they did not convert are damned and blame themselves for not turning when they had time and now it is too late 2. Means of Conversion First Take notice of your own strayings and unconvertednesse and your peril thereby Secondly Acknowledge your utter inability to convert your selves and therefore cry earnestly to God to convert you as the Church doth Turn me and I shall be turned Turn presently and begin with that sin which hath most drawn thee away from God 3. Remove Hinderances 1. Outward 1. Ill company 2. The occasions of sin Salomon adviseth the young man not to come near the corner of the Harlots house and the drunkard not to look on the wine 2. Inward 1. Love of earthly things 2. Presumptuous and despairful fancies 3. Hardnesse of heart and wilfulnesse in sinning 4. Use all Helps and Furtherances 1. Outward good company attend on all Gods Ordinances hearing reading Psal. 19. conference 2. Inward Cherish and practise good motions ponder on the Law and Gospel think often and seriously on those quatuor novissima Death Judgement Heaven and Hell Of Free-will The word it self is Terminus Ecclesiasticus not Biblicus not a Scripture-term but such a one as godly men in the Church took up for more convenient expression as they have done the name Trinity and Sacrament To render Liberum arbitrium into English is not proper for arbitrari and arbitrium is an act of the understanding but use hath applied it to the will A mixed power of understanding and will saith Mr Perkins It can be onely in an intelligent nature as Bellarmine proves lib. 3. de Grat. Lib. Arb. c. 15. and the understanding though it be not formally free yet it is radically and the liberty of the will ariseth from the indifferency of the judgement The liberty of the will properly consists in choosing that which the understanding judgeth best Radix libertatis constituta est in libero rationis judicio Aquin. There is in the will a double freedom 1. Natural a power that a man hath to choose or refuse as it seemeth good to himself and this is so annexed to or dependant on his reasonablenesse that they cannot be separated and this he hath not nor could loose by corruption 2. Sanctified an inclination to use the former liberty well by choosing that he ought to choose and this he hath lost when now he will choose and refuse what he ought not Or thus Free-will may be considered either in the essence and being of it as it is an immediate faculty of the soul and the same with the will we have this free-will for Adam by his fall hath no more lost this then he hath lost his very nature it is therefore a great calumny of the Papists when they say That we deny free-will and make man no better then a beast for take free-will thus as it is a natural power in a man so it remaineth still The free-will of man after the fall is not so corrupted that it is not capable of the grace of Regeneration Tolle liberum arbitrium non erit quod salvetur tolle gratiam non erit unde salvetur Bern. There is a threefold power 1. Activa an ability to concur