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 not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered 4. Christ is called a Mediator of the New Testament or the New Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine necessary to Salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his Doctrine but that which was in them more obscurely aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places of Scripture Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right-hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The Doctrine of the Law and the Prophets did suffice to Salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain all things necessarily to salvation Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached Act. 13. 38 39. Luke 24. 47. The Word of God is not only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles was by them committed to writing the holy Ghost giving them a commandment and guiding their hands therein that they could not erre so that the Word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
nor warrant from the Scripture and against the second Commandment M. Ball. The Heathens did object to the Christians in time past in reproach That the God which they beleeved in was hanged upon a Crosse. They thought good to testifie therefore that they were not ashamed of the Sonne of God by the often using of the sign of the Crosse. But we now live not among Turks that contemn the Crosse of Christ but Papists which esteem more of a wooden Crosse then of the true Crosse of Christ that is his suffering We ought therefore to take away the use of it to take away the superstitious estimation of it Cartwrights Reply to D. Whitgift in Defence of the Admonit pag. 136. See Parker of the Crosse per totum and part 1. cap. 3. pag. 106. against symbolical sacramental signifying signs in the worship of God he urgeth that of the Civil Law Nemo est signandus in fronte quia non debet facies hominis ad similitudinem Dei formata foedari CHAP. IX The Lords Supper THere are divers names and appellations of it of which Casaubone speaks Ex. 16. ad Annal. Eccles. Baron This Sacrament is called The Supper from the time of its institution because it was instituted by Christ after a common Supper and the eating of the Paschal Lamb in the night in which he was betrayed 1 Cor. 11. 23. This word Coena is not liked of the Roman Church because it signifies a common Supper and by consequent cannot be applied to private Masses nay nor to publick Masses neither in which oftentimes the Priest eats all alone Scena est planè non Coena Dominici corporis sanguinis id quod agitur Sacerdos ad altare assistit theatrali veste magnificè indutus Post multas gesticulationes manuum multas corporis gyrationes tandem crustulum manibus supra caput elatis elatum à populo aversus ostendunt Audiunt qui ad sunt quod non intelligunt vident quae non percipâ—unt adorant quod nesciunt Simplicii Varini Epist. de libro postumo Grot. p. 263. The Lords Supper 1 Cor. 11. 20. because instituted by Christ our Lord. The Fathers often call it so Cyprian hath written a Tractate De Coena Domini The breaking of Bread Acts 2. 42. 20. 7. The breaking of the Eucharist so the Syriack in both places Vide De Dieu because it representeth the crucifying of Christ. The Eucharist so it was called not long after the Apostles because the Evangelist Luke and the Apostle rehearsing the institution of this Sacrament do write that Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did give thanks Luke 22. 19. 1 Cor. 11. 24. and it is also still celebrated in the Church with thanksgiving This title is used by the Fathers and Reformed Churches The Table of the Lord 1 Cor. 10. 21. because our Lord Christ instituted this Sacrament and celebrated it at a Table and the Apostles received it there See Mat. 26. 20. Mark 14. 18. Luke 22. 14. Iohn 13. 12. A Communion 1 Cor. 10. 16. because it is a bond of that mutual charity and symbole of the brotherly unity which is among all the faithful 1 Cor. 10. 17. The Papists acknowledge no Communion in participating of this Sacrament no marvel therefore if they dislike the name It is called by the Ancients Synâ—xis which is a Greek word and signifies the same with Congregation or a meeting together 1 Cor. 11. 20. it is a collection gathering together or assembling of the faithful The Papists call it A Masse The Sacrament of the Altar and The Sacrifice Some things are necessary in their nature as love and fear of God Some only by a Law are necessary to our life so all institutions of Christ. Paul cals it the Lords Supper which imports Christ the Author as indeed he was as the Evangelists do witnesse See 1 Cor. 11. 23. It is a standing Ordinance he enjoyns the use of it Till the Lord come ver 26. which cannot be meant of coming in the Spirit for so he was already come according to his promise made before he departed from the world The Lords Supper is thus described by one It is an Institution of Christ or second Sacrament of the New Testament consisting of bread and wine wherein by performance of divers acts about it the Covenant of Grace is confirmed to every worthy receiver This is too obscure and confused Others thus It is the second Sacrament of the New Testament instituted by Christ himself wherein by taking and eating of bread and by taking and drinking of wine the Covenant of Grace is confirmed to every worthy receiver It is the eating and drinking of consecrated bread and wine given to seal up our feeding and nourishment in Christ Jesus Doctor Featley in his Grand Sacriledge of the Church of Rome c. 15. thus defines it It is a Sacrament of the New Testament sealing unto us the perfect nourishment of our souls by the participation of the sacred elements of bread and wine Doctor Goâ—ge in his Catechism thus defines it It is a Sacrament of our spiritual nourishment wherein by receiving of bread and wine according to Christs institution our Communion with Christ is represented and sealed up unto us It is a Sacrament of our nourishment and our growing up in the Lord Jesus and therefore it is appointed by him to be frequently used as being one of the standing dishes which the Lord Christ hath provided for the daily diet and the houshold provision of his faithful ones who are of his family 1 Cor. 11. 26 34. Bread sustains the hungry Wine refreshes the thirsty both satisfie to the full Christ saves perfectly all that come unto him Hookers Survey of the Summe of Church-Discipline part 3. c. 2. Here we have more immediately to do with the person of Christ we draw high to God in prayer but we become one with him in the Supper 1 Cor. 10. 16. here are the sweetest refreshings that ever we receive other duties seem rather to be our work this is our meal all other duties are to fit us for the Supper Examination the Word Prayer This is a duty of the highest and most mysterious signification Epitome Evangelii here are the benefits of the Covenant in one rite 1 Cor. 11. 25. the whole contrivance of salvation is represented in a bit of bread and drop of wine it is a duty wherein God seals up to his people the assurance oâ— his love and special favour Iohn 6. 33. The Lords Supper is 1. A spiritual medicine to cure the remainder of corruption 2. Spiritual food to strengthen our weak graces 3. A spiritual cordial to comfort our distressed consciences 4. A strong obligation to all acts of thankfulnesse and obedience unto Jesus Christ. What are the special and spiritual ends for which the body and bloud of Christ is exhibited and applied in the Lords Supper 1. In the transacting of the services there done the whole
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
special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination and so expressely forbidden yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse so that his example must warn us before vowing to consider distinctly and seriously what we vow Thus we have shewed you what diligence is required before the worship In the worship is required as great diligence Rom. 12. 11. First With our understanding and thoughts to make them attentive that we may heed what we do and apply our thoughts and conceits alone that way that so there may be an agreement betwixt body and minde Thus in praying we must mark what it is that we ask confesse or give thanks for so that we understand our selves and be able to approve that we have asked nothing but what we might In hearing we must listen and attend that we may carry away the Word and let it not leak we must binde our mindes to give heedful attention according to that Let him that hath an ear hear what the Spirit saith Hear O Israel saith Moses often Hear O children saith David So in the Sacraments we must mark each action and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward When we see the bread consider of Christs presence and power to nourish when we see the wine of his presence and power to comfort so in the other actions when we see the breaking of the bread think of his death when we see the giving consider of Gods offering him and so in every action we must serve the Lord with our whole heart whereof one part is this observing attending marking the action Secondly We must bring our affections to be so moved as the nature of the exercises requireth which is that which is commended in the good Iosiah his heart melted in hearing threatnings and the Thessalonians received the Gospel with joy in prayer we must be fervent and in the Sacrament we must bring our hearts to a feeling sorrow for Christs death and our sins and to a joyful remembrance of the great work of our redemption so it must be a sweet mixture of joy and sorrow so must we worship God with our whole heart for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship as hath been said so in prayer David cried unto God was earnest about his requests This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable and this is diligence in the worship There must also be diligence after the worship in a care to make good use of it and to observe our growth by it and to perceive what proceedings we make in godlinesse by all the services we perform seeing all that we do tends to this end the Sacrament Word Prayer should nourish grace all to confirm and strengthen the grace of the inward man All duties to God must be done with all the faculties of the inward man 2. With the intention of all the faculties The demeanour of the body lies in this that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God a vain carriage of the body is an evident argument of a vain minde 2. The soul should be active the whole inward man the understanding should be ready to apprehend truth the will to choose it the memory to retain it the conscience to submit unto it Isa. 58. 5. 1 Cor. 14. 15. Reasons why the inward man must be active in worship 1. God will be worshipt according to his nature Iohn 4. 24. 2. The soul is the man the main of sinne lies in the soul Mic. 6. 7. 3. The soul only is the seat of grace Ephes. 3. 17. 4. The end of all Christian duty is communion with God he can have no communion with the body 5. In this doth the glory of all a Christians duties consist Mark 13. 33. Revel 5. 8. 6. This onely makes the duty fruitful the fruit of the duty lies in the activity of it After the duties done there should be 1. An impression of Gods holinesse upon us Exod. 34. 29. Acts 4. 13. a savour of the duties we have done 2. When we have found out God in a duty we should ingage our hearts to that duty ever after Psal. 116. 2. and it should encourage us in all the services God requires Gen. 29. 1. 3. We should be very thankful to God for every good motion thought new discovery 1 Chron. 29. 13. The special duties after the Word Prayer and a Vow are these After the Word to call our selves to account what we remember and so to search if it be true and ponder upon it our selves with a chewing of the cud and the life of hearing depends on it This is digesting the Word this is causing it to take root this is ingraffing it in the heart and if we have convenient means of company we ought to conferre of it and advise together about it that one may help another so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them The next for prayer is as David saith to wait on God to look for and continue though we be defer'd to look for what we have begged and to observe how it is granted that accordingly we may be thankfull or humbled and increase our earnestnesse When a man prefers a Petition to the King he gives his attendance to see what successe so must we to God Our eyes must behold him as the eyes of the handmaids the Mistresse so that we may be able to see whether he be angry against our prayers or condescend to them and if he do seem angry yet we may not faint but follow him still if we have praid against a temptation we must look for power against it and if we feel power rejoyce in God that gave it if not pray again and still wait renewing our supplication so if we have desired any grace or benefit either temporal or spiritual according to Gods Word we must not make haste or be heedlesse but even wait and attend his leisure as one that is infinitely better and wiser then our selves Next for vows the uses must be a special care of our vow to fulfill it for the word is expresse Thou shalt pay thy vows and thou shalt not go back if the vow be of things lawful else we must not stand to it but with great repentance for the vow perform Gods Commandment rather then our vow Thus you have heard of truth and diligence there are required two things more Faith which is a
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
soul. 2. It separates the heart from lusts and the world 3. Alters and changeth the customs of men 4. It keeps the heart up against all the power of the devil It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 19. 7. convinceth the obstinate 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim. 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience Iam. 4. 12. 10. The Candour and Sincerity of the Pen-men or Amanuenses respecting Gods glory only and not their own and in setting down not only the sins of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shews his disobedience Numb 11. 11. Ionah his murmuring Ionah 1. 4. Ieremiah his fretting Ier. 20. 14. David shames himself in his Preface to the 51 Psalm St Mark wrote the Gospel out of Peters mouth and yet the denial of Peter is more expresly laid down by the Evangelist Saint Mark then any other and Paul sets down with his own Pen his own faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of the holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeal for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim. 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were Herdsmen Ieremiah was almost a childe Peter Iames and Iohn were in their ships other Apostles were unlearned before their Calling Acts 4. 13. Moses learned of the Aegyptians and Daniel of the Caldeans humane Arts and Sciences but they could not learn of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himself did speak 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13. 3. In their own judgement the most holy did erre as 1 Sam. 16. 1. and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Augustine to Ierom to give this honour only to the Canonical Books firmly to believe that no author of thâ—m erred in writing from all others he expected proof from Scripture or Reason 11. The wonderful Consent singular Harmony and Agreement of the Scriptures shews that they came not from men but from God Luk. 1. 70. Acts 3. 18. Iohn 5. 46. each part sweetly agreeth with it self and with another and with the whole Acts 26. 22. 11. 17. Luke 24. 27 44. Iohn 5. 46. Matth. 4. 4. what was foretold in the Old is fulfilled in the New Testament If there seem any contrariety either in numbring of years circumstance of time and place or point of Doctrine The fault is in our apprehension and ignorance not in the thing it self and by a right interpretation may easily be cleared See D. Willet on Gen. 24. 38. Doctor Vane in his lost Sheep returned home Chap. 2. saith Seeing no man is infallibly sure that all the answers used to reconcile the seeming contradictions of Scripture are true no man can be assured by the evidence of the thing that there is that perfect Harmony in the Scriptures nor consequently that they are thereby known to be the word of God Moreover if we were infallibly assured that there were this perfect Harmony in the Scriptures yet this to me seemed not a sufficient proof that they are the Word because there is no reason forbids me to believe that it may not be also found in the writings of some men yea I make no question but it is to be found and that with lesse seeming contradiction then is in the Scripture yet no man accounts that this proves their writings to be the Word of God After he saith We believe it to be harmonious because it is the Word of God not to be the Word of God because it is harmonious which we do not infallibly see How well this agrees with what I have in the margent quoted out of Bellarmine who urgeth that as an argument to prove the Scripture to be from God let the intelligent Reader judge Vid. Aberic Gent. Ad. 1. Mac. Disput. c. 10. These considerations strengthen this Argument 1. The length of time in which this Writing continued from Moses untill Iohn to whom was shewed the last authentical Revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of Books that were written and of Writers that were imployed in the service 3. The Difference of place in which they were written which hinders the Writers conferring together Two other Arguments may evince this Truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 King 17. 24. Christ himself and the Apostles for the confirmation of their Doctrine such as the devil was not able to resemble in shew The raising of the dead the standing still and going back of the Sunne the dividing of the red Sea and the Rivers the raining of manna in so great a quantity daily as to suffice all the multitude in the wildernesse the making of the barren fruitfull My works testifie of me saith Christ and Believe the works which I do if you will not believe me See Ioh. 15. 24. 2. Preservation of the Books of the Scripture from the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by Divine Providence he hath preserved the same whole and entire Here we have three Arguments in one 1. The hatred of the Devil and his wicked Instruments against the Scripture more then any other Book Antiochus burnt it and made a Law That whosoever had this Book should die the death 1 Macchab. 1. 56. Yet secondly It was preserved maugre his fury and the rage of Dioclesian Iulian and other evil Tyrants Thirdly The miserable end of Iulian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other Persecutors of this Doctrine The Books of Salomon which he wrote of natural Philosophy and other knowledge the profitablest books that ever were the Canon excepted are perished but those alone which pertain to godlinesse have been safely kept to Posterity which is the rather to be observed since many more in the world affect the knowledge of natural things
Scripture of the New Testament and therefore the whole body of Scriptures which the Christians now have shall be Light Secondly That place Psal. 119. 130. doth not speak of the Precepts alone Of thy words by which is signified the whole Scripture in Psal. 19. David speaketh of the word of God in general which he adorneth with many Titles The Law or Doctrine of the Lord The Testimony of the Lord The Statutes of the Lord The Precepts of the Lord The Fear of the Lord It is so called Metonymically because it teacheth us the Fear and Reverence of the Lord he saith this Doctrine is perfect converts the soul and makes wise the simple therefore he understands the whole Scripture the teacher of true and perfect wisdom 2. It is called a light because it hath light in it self and because it illightneth others unless they be quite blinde or willingly turn away their eyes from this light Thirdly If the Commandments be easie the rest of the Scriptures is likewise as the Prophets and historical Books being but Commentaries and Expositions of the Decalogue That evasion of the Papists will not serve their turns That the Scripture is a Light in it self but not Quoad nos as if the Scripture were a light under a Bushell for that the Scipture is Light effectivè as well as formaliter appears by the addition Giving understanding to the simple It was a smart answer which a witty and learned Minister of the Reformed Church of Paris gave to a Lady of suspected Chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plain then Thou shalt not commit Adultery The Scriptures and Reasons answered which the Papists bring for the obscurity of the Scripture Object 2 Pet 3. 16. Peter saith there That in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some things hard to be understood which they that are unlearned aend unstable wrest as they doe also the other Scriptures unto their own destruction Answ. First Peter restraineth the difficulty of Pauls writings to that point himself then wrote of touching the end of the world therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly Even in that point he affirmeth That some things only are hard and not all Thirdly The understanding of the Scriptures dependeth not principally on the sharpnesse of mens wits for their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his Word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unleardnesse of such as deal with them cannot thereby be understood to speak that of the body of the Church and of the people Laurentius in his Book intituled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explicatio locorum difficilium in Epistolis Paulinis reckons up fourty hard places in Pauls Epistles Rom. 1. 19 20 28. and 2. 12 13 14 15. and 4 5. and 5 6 12 13 14 15 20. and 7. 9 14 and 8. 3 4 19 20 21 22. and 9. 3 11 12 13 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1 7 10 11 12 13 14 15. 1 Cor. 11. 7 10. and 15. 29 51. 2 Cor. 2. 15 16. and 3. 6 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alledge Psal. 119. 18. the Eunuch and Luk. 24. 45. also the divers expositions of old and new Writers The first place is directly against them for teaching that it is the gift of Gods holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luk. 24 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers of the Word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the Word and that in the highest and most excellent degree of Ministery in the world which was the Apostleship The cause of want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not clearly particularly and sufficiently know them For that place Act 8. it is to be understood comparatively viz. That a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip will nâ—ver suffer those which seek him in careful reading of his Word to go away ashamed without finding that which they seek for in directing unto him some lawful and sufficient Ministery to instruct him by The Mystery of the Gospel then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himself in reading of it The multitude of Commentaries was not so necessary because the Scripture might have been understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate Expositions on the Scripture That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hiâ— locus fuâ—sset si nemo eum exposuisset sed fecit multitudo varietas interpretationis ut difficilis videretur Secondly These Commentaries are publisht that the Scriptures may better and more easily be understood Thirdly The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many Commentaries of the Ancients upon the Creed as Russinus Augustine Cyril Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezekiel Zachary or throng of much matter
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
in nummo aliter in Filio Augustine The Image of God in which man was created is the conformity of man unto God 1. In his soul. 2. In his body for his soul. 3. In the whole person for the union of both The soul of a man is conformable to God in respect of its Nature Faculties and Habits First In respect of its Nature Essence or Being as it is a spiritual and immortal Substance The Scripture witnesseth 1. That the soul of a man is a spirit Mat. 27. 20. Acts 7. 59. as appears by comparing the 1 Pet. 4. 19. with Heb. 12. 9. in Peter God is called The Creator of souls in the Hebrews The Father of spirits in the same sense 2. That it is immortal 2 Cor. 5. 8. Phil. 1. 21 22. 2 Pet. 1. 14. The Sadduces indeed denied the immortality of the soul this opinion of theirs began on this occasion Antigonus Sochaeus the Disciple of Simeon the just said We must not serve God for hope of reward or wages Hence his Disciples Sadok and Baithos took occasion to teach that there is no reward or punishment after this life whereas Antigonus meant that there ought to be in us so great love of the Divine Majesty and of vertue it self that we should be willing to serve God and ready to suffer any thing without looking for any reward or wages Reasons of its immortality 1. Because it cannot be destroyed by any second cause Mat. 10. 28. 2. Being severed from the body it subsists by it self and goes to God Eccl. 12. 7. Luk. 16. 22. 3. Because it is a simple and immaterial substance not depending on matter the minde works the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortal things and with a wonderful quicknesse searcheth after heavenly divine and eternal things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soul it self Because it is every good mans hope that it shall be so and wicked mans fear 5. The food of the soul is immortal 1 Pet. 1. 23. the evident promises of eternal life prove the soul to be immortal He that beleeveth in me hath eternal life and To day thou shalt be with me in Paradise Nothing can satisfie the soul but God 6. Man is capable of vertue and vice of immortal desires and affections 7. The souls of Adam and Eve were not made of any matter but came by immediate Creation in whom God gave a specimen what he would perpetually do with other men That is but a cavil that Solomon Eccl. 12. 7. speaks only of our first Parents See Dr Rainolds of the Passions c. 34. Children are called the fruit of their Parents body to note that they are only fathers of their flesh they have another namely God which is Father of their spirits S. Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have souls propagated no lesse then bodies Many collect the immortality of the soul and salvation of Iobs children because they were not doubled as the rest of his estate was The soul of man is as it were the breath of God God did not say of mans soul as of other creatures Let it be made Let there be a soul in mans body No but when he had formed the body he breathed the soul into him It was to note that the soul of man had a more heavenly and divine original then any of the other creatures that are here in this world Vide Bellarm. de Amis gratiae lib. 4. cap. 11. See Sir Walter Rawleighs Ghost lib. 2. per totum And Master Rosse his Philos. Touchstone Conclusion 2. The soul of man is conformable to God in respect of its faculties in its Understanding Will and Memory is like the Trinity 3. In the Qualities Graces and admirable endowments of it In the Understanding there was First An exact knowledge of God and all Divine things Col. 3. 10. Knowledge is a principal part of Gods Image by reason he was inabled to conceive of things spiritual and universal Secondly A perfect Knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practical part of his understanding in all doubtful cases He knew what was to be done 2. In the Will there was holinesse Ephes. 4. 24. God had the highest place in his soul his glory was his end His liberty then stood not in this that he could stand or fall a possibility to sin is no perfection Thirdly The image of God in our affections stood in four things 1. All the affections were carried to their proper objects Adam loved feared and desired nothing but what God had commanded him to love fear and desire 2. They were guided by a right rule and carried in a due proportion to their objects Adam loved not his wife more then God 3. They were voluntary affections he loved a thing because his will made choise of it 4. They were whetstones of the soul in acting From this Image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetnesse Mans body also after a sort is an Image of Divine Perfection Observe first The Majestical form of it of which the Heathens took notice by the structure of the body a man should be taught to contemn the earth which his feet tread upon and to set his heart upon Heaven whether his eyes naturally tend It was convenient for man to have an erect stature 1. Because the senses were given to man not only to procure the necessaries of life as they were to other living creatures but also to know 2. That the inward faculties may more freely exercise their operations whiles the brain is elevated above all the parts of the body Aquinas part 1. Quaest. 91. Artic. 3. he gives two more reasons there of it Secondly Gods artifice in it Psal. 139. 15. Thou hast curiously wrought me and I was wonderfully made Vide Lactantium de opificio Dei Materiam superabat opus of the basest matter dust God made the noblest creature Thirdly The serviceablenesse of every part for its end and use Fourthly There is matter of humiliation because it was made of the dust Gen. 3. 19. Iob 14. 18 19. 5. 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire look up but the Hebrew and Latine humble him bids him stoop look down Adams body was mortal conditionally if he had not eaten of the Tree there could be no outward cause of his death for Gods protection kept that off nor no inward cause because original righteousnesse was in his soul and for old age
the humane nature are men as much as other men Isa. â—8 7. Acts 17. 28. 3. Totall privations are equal all men are spiritually dead Though the seed of all evil be in every mans heart by nature yet even among natural men some are better or rather less wicked then others as one weed is less noxious then another This corruption shews it self less because of restraining grace 1. In moral and civil men whose lives are void of gross offences as amongst the Gentiles Cato Aristidâ—s the just among Christians Paul unconverted and the young man who said he had kept all the Commandments of God from his youth up 2. In such who reverence God and his Ministry as Herod was better then Ahab who hated Micaiah 3. In such as are loving and abhorre all malice and quarelling then the malicious who are like the devil Matth. 9. to whom it is a torment not to vex and torture men 4. Such as are of a true and plain heart 5. Such as preferre the publick good before their private Yet such though comparatively good are not good in a saving way 1. Because their heart is not renewed all this while 2. They are not for the powerfull exercise of all duties 3. They have not a zeal to reclaim others 4. They understand not the injoying of God in all his Ordinances Yet 1. Their condemnation will be lesse 2. God bestows more blessings on them 3. They have more peace CHAP. III. Of the Propagation of Original sin and Conclusions from it HOw Original sin is propagated Nihil est peccato originali saith Austin ad praedicandum notius nihil ad intelligendum secretius that is Nothing is more known then that original sin is traduced and nothing more obscure then how it is traduced It is propagated from the soul as well as the body Gen. 5. 3. Iohn 3. 6. Ezek. 18. 20. A spiritual substance cannot take taint from a corporal This conceit led some learned Fathers into that errour that the soul comes from the seed they conceived not the conveyance of original sin but so The scruple a long time stumbled S. Austen too he knew not how else to answer the Pelagians D. Clerk on Eccl. 12. 7. When we say the soul by conjunction with the body is desiled with sin we mean not that the body works upon the soul and so infects it as pitch doth desile with the very touch but that at the same instant at which God gives the spirit puts it in the body Adams disobedience is then imputed to the whole person and so by consequent corruption of nature and inclination unto evil the pain of sin by Gods just appointment follows God is a Creator of the soul in respect of the substance so it is pure but he is also a Judge and so he creates the soul not simply as a soul but as the soul of one of the sons of Adam in which respect he forsakes it touching his Image which was lost in Adam and so it is deprived of original justice whence followeth original sin Corollaries from Original sin We must make it part of our businesse daily to consider of this natural corruption that we may be daily humbled in the sense of it and to beseech God to help us against it to keep it down yea to bestow his grace upon us to mortifie the deeds of our flesh We have three great enemies The world That by profit pleasure enticeth us 2. The devil He makes use of the things of this world to draw us to sin he can but solicit us to sin cannot compell the will 3. Our own slesh and corrupt nature is our worst enemy it is an inward and constant enemy Iames 1. 15. we must therefore every day give a hack at the old man Prov. 4. 23. Ier. 4. 14. use the ordinances to this purpose 1. Prayer Pray in faith out of a sense of our own misery and a confidence that God is able and willing to help us 2. The Word That is the Scepter by which Christ rules the sword of the Spirit Iohn 17. 17. There is a purging vertue in the promises 2 Cor. 7. 1. 3. The Sacraments 1. Baptism It is not only for what is past Rom. 6. 3. we must make constant use of that to crucifie sin 2. The Lords Supper There Christs death for our sins is lively represented and it is a strengthening ordinance 2. Look to the outward seuses Iob made a Covenant with his eyes David saith Turn away mine eyes from beholding vanity 3. Keep the heart with all diligence Prov. 4. 23. Ier. 4. 14. Mat. 15. 19. Those that are regenerate should often think of their estate by nature what they were before conversion 1 Cor. 6. 11. Ephes. 2. 5. Titus 3. 3. Paul much presseth Christians in all his Epistles to look backward what they were by nature and he himself often tels us what a great sinner he was before his conversion Reasons 1. To prevent spiritual pride What hast thou which thou hast not received God hath therefore left the remainders of spiritual death in us to keep down pride it 's one great branch of the Covenant of grace They shall remember their evil waies and loâ—th themselves for their abominations 2. To exalt the doctrine of Gods free-grace The godly know by experience the corruption of nature and therefore reject that conceit of free-will 3. That you may admire the love of Christ 2 Cor. 5. 14. we need preventing as well as subsequent grace 4. That we may not be altogether without hope for our friends that are dead in sin since God hath quickened us who were so Secondly Be thankfull to God if he have bridled it in some good measure in our selves and ours Paul is often on this and pity those that are in the state of nature Thirdly If we have run into any loathsome crimes we should repent of them and turn to God that we perish not in them Fourthly There is no reason for any one to boast of his natural birth though never so high unlesse he partake of the new birth Ephes. 2. 3. we all enter into the world equally naked vile helplesse our continuance in the world is equally uncertain and when we dye we shall carry nothing out of the world 1 Tim. 6. 7. See Eccles. 2. 22. 5. 16. Isa. 10. 3. Fifthly It informs us of the great condescension of Christ that he would assume our nature and purge it and of the difficulty and excellency of the work of Regeneration the plaister of sanctification is as large as the sore of original sin it daily eats up the proud slesh From the Apostles time to Austens for three hundred years and more saith Moulin Enodat Gravis Quaest. de peccato Originali Ecclesiasticall Writers wrote not so accurately of original sin and therefore seem sometimes more prone to Pelagianism which Austen l. 1. in Iulianum c. 2. excuseth because saith he
because he is not proud it was Mr. Fox his speech As I get good by my sins so I get hurt by my graces the more universal any sin the more dangerous Pride hath three degrees 1. Close and secret pride when though it be retired as a King into his closet yet it rules Ier. 48. 26. it bears rule in all unsanctified men for they dare oppose Gods Commandments crosse his directions for their lusts sake murmur against him this is to prefer themselves above him 2. More open when being fed fat with wealth learning it makes a man plainly to count himself some worthy person this is high-mindednesse 1 Tim. 6. 17. and being puffed up 1 Cor. 8. 1. 3. Most open when it dares even contest with God and sets light by him in plain terms as Pharaoh Exod. 5. 2. Nebuchadnezzar Dan. 3. 15. the King of Tyre Ezek. 28. 26. Antichrist 2 Thes. 2. and some Heathen Emperors would be worshipped as God Amongst all vices there is none that discovers it self sooner then pride for the speech we reade of a proud mouth Iude v. 16. for the gate we reade of a foot of pride Psal. 36. 11. for apparel of a crown of pride Isa. 28. 1. of a chain of pride Psa. 73. 6. Many that know not the man yet point at him as he walks in the streets and say There goes a proud fellow which men usually pronounce of no vice beside but the drunkard and therefore doth the Prophet Habakkuk 2. 5. joyn them both together It bears rule when it is not constantly observed and resisted with sorrowful confessions and self-judging and earnest prayers to God against it The effects of it in all estates 1. A proud man cannot brook a wrong without chafing and distemper 2. It breeds contentiousnesse aptnesse to strive to fall out to be and continue to be at variance with other men Only by pride cometh contention Prov. 13. 10. 3. Such a one worketh in proud wrath when he is angry he carries himself haughtily and cares not what he sayes with whom he is angry to deal in proud wrath argues a proud man 4. Headinesse and high-mindednesse and self-willednesse Paul joyns headiness and high-mindednesse together the better a man thinks of himself the more apt he is to be ruled by himself and not regard the counsel of others it is said of the proud builders of Babel This they did and would not be stopped Secondly In prosperity he brags and boasts and sets up himself never fears any alteration but is secure and saith He shall not be moved Thirdly In adversity he whines and mutters and is full of complaints and is ready to use ill shifts and cannot frame himself to a usefull and patient bearing of it Lastly Consider the hurt it doth in the world First It hinders men from receiving good either from God or man 1. It hinders the good of illumination God teacheth the humble See Ier. 13. 15. Prov. 26. 12. Psal. 25. 9. 2. The good of Sanctification Except you become as little children you cannot be my Disciples 3. The good of comfort To him will I look who is of a contrite spirit 4. It is the main impediment of conversion See Exod. 18. 11. Iob 26. 12. Mal. 4. 1. Luke 1. 5. Secondly It depriveth us of all the good we have received and unfits us for doing service Thirdly It is the mother of all sins covetousnesse grows on it Hab. 2. 5. it whets revenge Esth. 3. 16. Helps against it 1. Pray to God to shew it and make it hateful 2. Meditate of your own meannesse and basenesse bodily and spiritual in this life and another 3. Be diligent in some vertuous calling 4. Observe Gods judgements on pride either upon your selves or those that are near you Dan. 5. 22. 2 Cor. 12. 7. it is the sure fore-runner of ruine 5. Draw out the Spirit of Christs humiliation Phil. 2. 5 7. 6. Let every act of pride be accompanied with a subsequent act of humility 2 Chron. 32. 25. 1 Chron. 21. 8. 7. Treasure up some holy principles and keep them alwayes present and ready in your thoughts Psal. 119 9. 1. The only way to exaltation is not to affect it He that humbleth himself shall be exalted Jam. 4. 10. 2. The ornament of an high estate is not outward splendor but a lowly mind Iam. 1. 10. when one can be minimus in summo 3. Those that are most worthy of praise doe most despise it Prov. 11. 12. 8. Take heed of those things which nourish pride idlenesse voluptuousnesse delighting in earthly vanity looking much abroad to others faults promising our selves much prosperity long-life in the abundance of outward things CHAP. XXII Of Railing Rebellion Revenge Scandall Schisme RAILING RAiling is a great sin Our Saviour having condemned rash anger proceedeth to blame this evil effect of it saying He that saith Raka or he that calleth his brother fool plainly enough intimating that commonly distempered and inordinate anger doth bring forth such language See what companions the holy Ghost hath yoked with railers 1 Cor. 6. 9. 5. 11. Psal. 50. David saith He heard the reproach of many Saul railed on Ionathan and called him the Son of the perverse rebellious woman as much as if in plain english he had called him whoreson varlet Nabal railed on David and his servants which were sent unto him and Rabshekeh railed on the living God the Jews railed on Christ saying Thou hast a Devil Shimei on David 2 Sam. 16. 5 6 7 8. Railing is the uttering of such words and terms against any man as do aim at his disgrace to make him appear contemptible hateful and vile Not only those rail which call others vile names as rogue fool asse this is the highest degree of railing but all vilifying terms Thou what art thou a pinne for thee thou art this and that casting in a mans teeth his faults and imperfections yea or any words tending to reproach is railing Reason why it is so great a sin 1. It is contrary to equity which requires that a man should deal no otherwise with his neighbour then he would have his neighbour to deal with him no man can brook railing terms but abhors them 2. It is against charity 1. It is a fruit of bitternesse and wrath in him that doth it and shews that he is provoked and inflamed now charity is not provoked 2. It tends to the disgrace of another to blemish his name and make him appear vile and contemptible to others which is against the rules of charity for charity covers faults and this layes them open 3. In some cases it is contrary to truth and verity Men are prone to this sin because they are full of pride passion bitternesle uncharitablesse which ingender it A man should be able to hear himself railed at 1. Because we deserve greater evil at Gods hand 2. We are never the worse for it 3. Because it argueth folly
Saviour even such and such a one they were Types of Christ the great Saviour That saveth us out of the hands of our enemies as that holy man telleth in this Song This is the first Title Jesus and the reason of it and it was his Name by which he was commonly known and called and now known and called a name of infinite sweetnesse to us of infinite honour and praise to him For how much comfort did oppressed Nations receive at the hearing of such a Deliverer How much honour did they shew unto him And therefore when the Apostle telleth us of our subjection unto Christs Authority he ascribeth it unto this Name as shewing us that this is the foundation of his requiring and our yeelding all honour and obedience to him He takes not upon him to be honoured onely because he will be honoured or because he is in himself worthy of it in regard of Excellency but because he hath deserved it at our hands and is perfectly worthy of it in regard of the things he hath done for us Baptism saves representatively Ioshua temporally Ministers instrumentally Jesus principally Christ delivers his people from their spiritual slavery the bondage of sin Satan the Law Death Hell The slavery of sin and Satan is all one the Devil hath dominion over the soul only by sinne our lusts are his strong holds Satan is cast out when sinne is broken 2 Tim. 2. 26. See 1 Ioh. 3. 8. Where he comes to be a Saviour First He breaks all the yokes of sinne Rom. 7. 14 17. 8. 2. He delivers his servants 1. From the guilt of sin whereby the sinner is bound over to punishment Christ hath discharged the debt for us Rom. 8. 1. Gal. 3. 13. 2. From the stain and defilement of sinne 1 Cor. 6. 11. and that partly by repairing the image of God in the soul which sinne had defaced and by imputing all his righteousnesse to them so that the soul stands covered over before God with the beauty of Christ Jesus Revel 1. 5. 3. From the reigning power of sin by his Spirit Rom. 6. Acts 3. 26. Titus 2. 14. 1 Pet. 1. 18. Secondly Christ delivers his people from the yoke of the Law both Ceremonial and Moral 1. He hath totally delivered his people from the ceremonial Law those ceremonies that concerned the publick external Worship of God and their private conversation multitude of observations and some costly 2. He hath freed them from the burden of the Moral Law 1. From it as a Covenant of life they have life by Christ. 2. From the curses of it Gal. 3. 13. 3. The rigor of it 4. As it brings wrath and the Spirit of bondage 2 Tim. 1. 7. 5. From the irritation of it for by accident it provokes a mans corruption Rom. 7. 8. 6. As it increaseth the guilt of sin Christ hath taken all the guilt upon his own shoulders Thirdly Christ sets all his servants free from the yoke of Death and Hell the first and second death this is proved out of 1 Cor. 15. 25 26 54. Ioh. 11. 26. Revel 2. 10. 20. 6. 1 Thes. 1. ult Christ delivers his people from the curse of Death 1. Meritoriously by undergoing death Heb. 2. 14 15. In morte Christi obiit mors he endured the wrath of God due to all Gods people 2. He effectually applies this to his people in the administration of the Covenant of Grace The Papists abuse the name of Jesus four wayes 1. In making it a name of wonder using it idly and foolishly in their talk O Iesus 2. In a superstitious worshipping of the letters and syllables bowing at the sound of the word Vox Iesus vel audita vel visa is worshipped by them They say this is the name which God gave his Son after he had submitted to death for us This name Jesus was given to Christ long before his exaltation It is common to others Iesus the sonne of Syrach and Ioshua Heb. 4. 8. They doe not bow at the Name of Christ or Immanuel or at the mention of any other Person in the Trinity 3. In making it a name of a Sect the Jesuites are so termed from it Vide Bezam in 1 Cor. 2. 21. They should rather be called Ignatians of Ignatius the first author of their Society and Order 4. In abusing it for a charm to cast out Devils The Scripture indeed saith By thy Name but the meaning is by thy power have we cast out Devils They abuse that place Acts 3. 16. His Name hath made this man strong that is say they the Apostles pronounced the Name Jesus and the pronunciation of this name hath a force of driving away Devils or doing other miracles the Name of Christ there is Christ himself or his power The Jews out of the word Iesu make the number of â—16 by the Letters and there they have curses and blasphemies scarce to be named Calverts Annot. on the blessed Jew of Morocco The Arminians say Salvation may be had without knowledge of or faith in Christ Jesus Vide Musaeum contra Vedel c. 9. Act. 4. 12. Some of the ancient Fathers before the rising of the Pelagian Heresie who had so put on Christ as Lipsius speaks that they had not fully put off Plato have unadvisedly dropt some speeches seeming to grant that divers men before the Incarnation living according to the dictates of right reason might be saved without faith in Christ. The Quession is not Whether a Gentile believing in Christ may be saved But Whether a man by the conduct of Nature without the knowledge of Christ may come to heaven The assertion whereof we condemn as wicked Pelagian Socinian Heresie and think that it was well said of Bernard That many labouring to make Plato a Christian do prove themselves to be Heathens The Patriarchs and Jews believed in Christum exhibendum moriturum as we in him Exhibitum mortuum Gen. 12. 3. 49. 10. Psal. 27. 8. 110. Bowing at the name of Jesus is defended by Mountague Orig. Eccles. part 1. pag. 123. And Parre on the Romans seems from Zanchy and Paraeus to justifie it but it is generally disliked by the soundest Divines The second Title by which he is termed is a Redeemer by which is expressed in part the manner how he saved us even by buying us out of the hands of our enemies For to save signifieth to deliver without intimating the means of delivering but to redeem noteth also the way how the deliverance was accomplished even by paying a price a valuable consideration in regard of which the party captived and forfeited to death or bonds should be restored to his liberty and good estate again And this kind of deliverance is the fairest deliverance the only way of procuring deliverance when a person is made miserable by his own default and fallen into the hands of Justice joyned with perfect strength so that there is neither reason
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
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
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
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
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
Lord and his glory It is nothing but heat or warmth whence zealous men in Scripture are said to burn in the Spirit but it is a spiritual heat wrought in the heart of man by the holy Ghost improving the good affections of Love Joy Hope for the best furtherance of Gods glory using the contrary affections of hatred anger grief against Gods enemies Dr Holland when he went any journey was used to say to the Fellows Commendo vos dilectioni Dei odio Papatus All the servants of God should be zealous for the Lord Revel 3. 19. This is required in the Minister Act. 18. 25. the hearer Luke 24. 32. of them that would pray with comfort Iam. 5. 16. in every part of the service that we do unto God Rom. 12. 11. it is in general required of us in our whole profession and practice of Religion Tit. 2. 14. Iehosaphat is praised for it 2 Chron. 17. 6. See Chap. 31. 25. 2 King 23. 25. Reasons God is a Spirit a pure act with whom we have to do therefore we must be spiritual he would not accept the first-born of an Asse because it is a dull sloathful creature Secondly It is conversant in matters of Religion which are of highest concernment in the world all the heart soul and strength are to be laid out about them Thirdly This is an excellent grace 1. Because it is the best evidence of a Christian the Spirit of God works like fire 2. The greatest means to draw out the soul to service for Christ Isa. 6. when he was toucht with a coal from the Altar then he cries Send me 3. It will save a sinking Church Numb 25. 10. Ier. 5. 1. 4. It is the glory and beauty of all our services as varnish adds a lustre to all other colours makes them amiable Two Cautions 1. It must be guided by knowledge Rom. 10. 2. Zeal without knowledge is like mettle in a blinde horse Knowledge without zeal is like a precious stone in an old Toads head 2. Mannaged by wisdom we must not go beyond our calling Signs of holy Zeal 1. One is impatient for injuries done against God so Moses Exod. 32. 2. It is ready to be imployed in any service which may advance God as Isa. 6. 3. It makes a man do it couragiously a zealous man is bold for God Shall such a man as I flee said Nehemiah 4. He will spare no cost in the cause of God Cant. 8. 7. 5. What ever it hath done for God it never thinks it hath done enough Phil. 3. 12 13. 6. This heavenly fire shines abroad but burns most within 7. Makes one take pleasure in the zeal and forwardnesse of others I would all the Lords people were Prophets CHAP. XXVII Of the Sensitive Appetite THus I have done with sanctifying the intellectual Nature the Understanding Will Conscience Memory and the Affections Now I come to Appetâ—tus Sensitivus The Sensitive Appetite It is an inclination of the soul to imbrace those things which are good or evil according to the judgement of the sense There are five external Senses Seeing Hearing Smelling Touching and Tasting and three internal the Memory Fancy Common Sense In these men and bruit beasts are alike In man this sensitive appetite differs from that in a bruit beast in three things 1. That in a bruit beast is all the soul which he hath but in man it is not a distinct soul but an inferiour faculty of the reasonable soul. 2. The motions of a bruit beast according to sense are not guided by reason 3. In a bruit beast his sense is all the guide he hath by which he is to make his judgment mans rule is reason guided by God All the motions of the will which the soul takes upon the representation of the senses is the bruit part 1. The rectitude of it before the fall or the image of God in it It was wholly at the command of reason is was to be a servant to the soul only to bring intelligence and represent all the things which were done abroad A man in his pure condition had not a desire to a thing till reason had judged of it Since mans fall much of our depravation lies in this low brutish faculty the Scripture saith Every man is a beast The Apostle ten times in the sixth seventh and eigth of the Romans cals concupiscence sin Some think it is but the depravation of this he there means Man falling off from God and making him his portion turns to the creature and makes it his portion 1. The power which this brutish part hath over reason 2. Over the will and affections 3. The abominable fruits which slow from both these Of the first Whereas reason should impartially take all things without prejudice and weigh them in the right balance it puts out the eye or deludes it 2. It takes up the will before any thing be propounded to reason it often ravisheth the will which the Scripture expresseth by madnesse 3. The woful fruits of this Hereupon man who was made after Gods Image and most like him becomes a carnal earthly brutish man the spiritual part is drowned Iude v. 10. His joy is in his musick wine horse garden cloaths Though he have an intellectual nature yet his reason invents wayes and means to follow some sensual good and to avoid some sensual evâ—l and in this case are all natural men Corruption first came into the soul by the sensual appetite Eve by seeing the fruit hearing the Serpent touching and tasting the fruit and by imagining what good might come to her by it was deceived Scholars and wise men when corrupt are often taken up more with the things which work upon the senses then with what works upon reason Many among the Arabians are learned in the Tongues and Mathematicks yet their happinesse and all their Religion from Mahomet is what pleaseth the sense Popery is a meer pompoâ—s sensual Religion Men often do vertuous things that they may have the reward of vertue and hate punishments because they are sensual The work of Gods grace in sanctifying this part The proper office of it was to present the intellectual nature with what of God may be found in the creature The Sanctification of it stands in two things 1. God by his grace spoils the relish of that good which is presented to us by the senses it discovers to the soul better good to feed upon the taste of spiritual things the consolations of Christ. 2. The soul is not much troubled at the evil which the senses present sicknesse reproach Though grace do not so far subdue the appetite that it shall not be medling yet it stayes the will In a gracious man the dictates of reason and conscience conclude the businesse as in Samsons love of an uncircumcised Philistim if grace had prevailed that had soon ceased There is a great deal of wickednesse in the sensual appetite it is impetuous since the fall 2.
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
particular man to be Antichrist but rather that Seat and State where the Pope sitteth or the Hierarchy the Head whereof the Pope is or the succession of Popes one after another The first in order to be prayed for are Saints the whole community of them Ephes. 6. 18. Ioh. 17. 9. Col. 2. 1 2. 2. Publick persons 1. Magistrates 1 Tim. 2. 12. Psal. 72. 1. 2. Ministers Eph. 6. 19. Act. 12. 5. 15. 40. Mat. 9. 38. 3. Those to whom we are more nearly related Rom. 9. 3. Philem. v. 16. Friends Husbands for Wives Parents for Children Masters for Servants the Minister for his people Ephes. 3. 14 16. 4. Strangers Gen. 18. 24. 5. Enemies Mat. 5. 44. Luke 23. 34. Now I shall shew who are not to be prayed for 1. All such as are dead Matth. 5. 35. 2 Sam. 12. 23. such prayers are vain and fruitlesse for Gods determinate judgement passeth on every one so soon as they die Bellarm. de Purgatorio lib. 2. cap. 18. saith It can neither adde any thing to the blisse of them that are in heaven nor take away any part of punishment from them that are in hell Moses in the Law prescribed no prayers no Sacrifices for the dead The Papists practise praying for the dead They pretend for this the fairest precedents of the Church and of the whole world The Heathens they say did it and the Jews did it and the Christians did it The Heathens prayed for an easie grave and a perpetual spring The Jews prayed that the soul of their dead might be in the garden of Eden that they might have their part in Paradise and in the world to come The Christians prayed for a joyful Resurrection for mercy at the day of Judgement for the hastening of the coming of Christ and the Kingdome of God but yet the prayers for the dead used in the Church of Rome are most plainly condemned because they are against the Doctrine and practices of all the world Ignorant and superstitious persons likewise among us if mention be made of any of their friends departed use presently to say The Lord be with his soul Gods peace be with him with the like If any reprove them for it they say What hurt is it It is hurt enough that there is no good in it it is vain and idle Mat. 12. 36. There is no commandment example of any good man or promise in all the Scripture to prayer for the dead 2. They which sin against the holy Ghost 1 Ioh. 5. 16. The fourth and last branch of prayer is imprecation against others which is a kind of prayer whereby judgement and vengeance is desired Expostulation may be used in prayer where there is no imprecation as well as when there is Ier. 14 8 9. Expostulation with God is a reasoning the case with him it is usual in the Psalms Psal. 6. 3. 22. 1 2. 75. 5. Psal. 79. 5 8 9 10 11 12 14. Psal. 90. 13 14 16 17. 37. 9 12. Psal. 44. 10 12 13 14 23. Psal. 77. 1 9 10. Reasons 1. Venting of our selves to God giveth ease Psal. 39. 2 3. 2. Complaints move both God and man 3. By using strength we get strength by discussing Gods waies our faith is confirmed Psal. 138. 3. Gods people differ from the wicked 1. In the rise of their expostulatiosn they are bottomed on faith they reserve to God all his glory The wicked question Gods providence 2. In their progresse the godly proceed in humble praier self-abasing the wicked are not sorrowful nor humbled in their hearts 3. In the successe they are confirmed in their principles of Gods excellencie are comforted the wicked are steeled in their Atheism and seared in their wickednesse No man must imprecate or pray against himself we have no warrant for it and it is against nature it self Ephes. 5. 29. Peter offended in this Matth. 26. 74. See Matth. 27. 25. The Jews were so fearful of uttering imprecations that when in their oaths they had occasion to use them they would either expresse them in general terms God do so to me and more also 2 Sam. 3. 35. or else leave them clean out and make the sentence imperfect as If I do this or If I do not that or If this be so and there stay Quest. Whether is it lawful and how far to pray against others There are divers Imprecations 69. 55. 109. Psal. 1. The Psalmist was not only a servant of God but a Prophet he did not with a private spirit fore-tell their destruction 2. He wisht that their evils might be destroyed not their persons Psal. 59. 11 13. 83. 15. We may rejoyce in vengeance upon the wicked Psal. 58. 11. as it is an act of Gods justice this is the proper and direct answer to all the imprecations of David O God to whom vengeance belongeth shew thy self the Israelites praised God for the overthrow of the wicked Revel 18. 20. 19. 10. We must 1. Pray for our enemies but against Gods enemies Psal. 35. 23. compared with 83. 12. See Numb 10. 35. Psal. 68. 1. 2. We may lawfully pray against their designs though not against their persons 2 Sam. 15. 31. that their secret councels and plots may be frustrated 3. We may pray against their persons indefinitely though not particularly as Psal. 129. 5. 4. We may pray against their persons in particular conditionally though not absolutely 1. We are to pray for their conversion and then if maliciously and wilfully they persist in their obstinacy in the second place for their confusion Psal. 83. 16 17. Hitherto of those several kinds of prayer which are comprized under request The next kinde is Thanksgiving We ought to render to the Lord the calves of our lips speaking good of his name Psal. 95. 1 2. Eph. 5. 20. 1 Tim. 2. 1. 1 Thess. 1. 18. Reasons 1. From God to whom thanks must be given he is the Author of benefits to us 1. Many 2. Great 3. Constant. 4. Free 1. Many So many limbs as we have about our bodies so many joynts as are in a limb so many veins sinews gristles and muscles as are requisite to the moving and using of every joynt so many benefits so many faculties as our souls are endued with of reason sense and vegetation so many benefits How many nights rest dayes quiet How many journeyes safety How many dangers escaped contents enjoyed 2. Great because we stand in great need of them and attain much good by them and can by no means attain them without God 3. Constant from the beginning to the end of our lives 4. Free 1. He gives meerly of his own accord to exercise his goodnesse without respect to any thing that we had done before to deserve or could do after to requite 2. All that God doth for and to us is that he may be glorisied Psal. 50. 15. ult it is Gods due he
day offered See Exod. 29. 38 39. 30. 7 8. therefore every man should pray by himself twice a day Christ teacheth us in the 4th Petit. to pray every day that is every day of our life Secondly Every morning we have received Gods special blessing and every evening we have need of it therefore are so oft at least to addresse our selves to solemn praier Thirdly All things must be sanctified by praier and thanksgiving therefore the common labours of the day and rest must be so sanctified Fourthly We may so more freely pour out our whole hearts unto God Every one hath particular sinnes to acknowledge and particular wants to be supplied Fifthly This both gives the best evidence of the uprightnesse of a mans heart and argueth a great familiarity with God and is most comfortable It is not meet to utter secret praier so loud as any other should hear it Fifthly Praier is ordinary or extraordinary Extraordinary praier is that which after an extraordinary manner even above our usual custom is poured out before God This consisteth partly in ardency of affection and partly in continuance of time 1. Ardency of affection Ion. 3. 8. Exod. 32. 32. Luke 22. 44. compared with Heb. 5. 7. 2. Continuance of time when praier is held out longer then at usual and accustomed times Gen. 32. 24. 2 Sam. 12. 16. Luke 6. 12. Iosh. 7. 6. continuance in time must not be severed from fervency in affection For though praier may be extraordinarily fervent when it is not long continued as Christs praier Luke 22. 14. yet ought not praier long to continue except it be hearty and fervent for then it will be no better then much babling Mat. 6. 7. Extraordinary praier is extraordinarily powerful and effectual either for preventing and removing great judgements or for obtaining singular blessings Another thing considerable in praier is the gesture Gestures have the force as it were of speech in praier kneeling or prostrating the body speaks humility Beating the brest Smiting upon the thigh are significations of sorrow Lifting up the eyes and hands to heaven argue a fervent and attentive Spirit We have the examples of Gods servants Dan. 6. 10. Ezra 9. 5. Acts 7. 60. 9. 40. 20. 36. and our Saviour Christ himself for kneeling in praier on the bare ground Luk. 22. 41. and Paul also Acts 21. 5. the holy Ghost expresseth the duty of praier in this phrase of kneeling unto God Isa. 2. 14. 45. 23. M. Hildersam on Psal. 51. 7. Lect. 115. We should if conveniently we may kneel at praier because we have no gesture in use amongst us so fit to expresse our humility by there is a plain Commandment for it Psal. 95. 6. 2. They that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can for standing there are directions Nehem. 9. 25. Mark 11. 25. and for the bodily reverence that they should strive to shew which can neither kneel nor stand up we have old and weak Iacobs example Gen. 47. 31. M. Hildersam Sitting though among us it do not seem a fit gesture in publick praier yet privately it hath been and may be used 2 Sam. 7. 18. 1 Kings 19. 4. B. Downame of praier ch 21. Our gesture in praier must be reverend and humble Psal. 95. 2. Ezra 9. 5 6. Kneeling is the fittest gesture to expresse both these and most proper to praier If conveniently we cannot kneel then stand This gesture Christ warranteth Mark 11. 25. Luke 18. 13. the poor humble Publican stood when he praied To pray sitting leaning with hat on head or any such like gesture when no necessity requireth argueth little reverence and humility Doctor Gouges Whole Armour Part 1. Sect. 11. The Jews did pray with bended knees especially in the act of adoration or repentance when they begg'd pardon of sins from God 1 Kings 8. 54. Notent hoc â—ulici delicatuli qui cum Iudaeis unum genu Christo flectunt Cornel à Lapid in Matth. 6. 5. We must use that gesture which may best set forth and declaae our humble heart and holy affection unto God M. Perkins Our Saviour Christ praied kneeling Luke 22. 41. sometimes groveling Mat. 26. 39. sometimes standing Iohn 11. 41. Luke 18. 13. The praying towards the East was ancient but afterward changed because of the abuse of the Manichees who superstitiously worshipped the Sunne rising in the East yet was it afterward revived again by Pope Vigilius about the year 537. B. Morton Protest Appeal lib. 4. cap. 28. Sect. 1. Vide Voss. de Orig. Progress Idol lib. 2. c. 3. The Jews praied toward the West Ezek. 8. 16. the gate of the Tabernacle looked toward the Sunne The Holy of Holies opposite to it was turned toward the West Whence they necessarily adored the West which Moses did for that cause lest if they had turned toward the Sunne they should have adored the Sunne it self rather then God But Christians ne viderentur judaizare praied toward the Sunne rising neither only for that cause but because Christ was called by the Prophets the East Luke 1. 78. so the LXX translated the Hebrew word Ier. 23. 5. Zech. 3. 8. 6. 12. Scaliger Elench TRIHAERES Serar c. 20. Tertullian in his Apologie writes that the Heathens thought that the Sunne was adored by Christians because they praied turning toward the Sunne Vide Seldenum de Dis Syris Syntag. 2. c. 8. For the place of praier we must know that the praier sanctifies the place and not the place the praier We reade of the Saints praiers made in the Temple 1 Kings 8. 23. in their own houses Acts 10. 30. on the house top Acts 10. 9. in the open field Gen. 24. 63. in a mountain Luke 6. 12. in a ship Ionah 1. 6. in the midst of the Sea vers 22. in a fishes belly Ionah 2. 1. in a journey Gen. 24. 12. in a battell 2. Chron. 14. 11. That promise Matth. 15. 19. is not made to the place but to the persons gathered together by common consent in Christs Name For the Time It was an ancient custome saith Drusius de Tribus Sectis Iudaeorum lib. 2. to pray thrice a day Psal. 55. 18. which hours they define the third the sixth and the ninth The third answers to nine before noon The sixth is our twelfth the ninth the third after noon The Papists place Religion in their canonical hours as though God were more ready to hear one time of the day then another B. Down of praier c. 27. Vide Bellar. de bonis operibus in partic l. 1. c. 11 12 13. After praier there must be a waiting upon God and we must observe whether he grants or denies our requests that we may accordingly either be thankful or humble Psal. 5. 38. 85. 8. 102. 1 2. 104. 27 28. Hab. 1. Christ saith Iohn 17. Father I thank thee
life is the indwelling vertue of the Spirit Gal. 4. ulâ— Rom. 8. the Apostle speaks of being led by the Spirit living by the Spirit walking by the Spirit and following the guidance of the Spirit Life in the creature is an ability to perform the acts proper to that life the ability sentive is the life of a beast to discourse the life of reason Spiritual life is the abiâ—â—ty which God hath given to the soul to act unto God as his portion and utmost end There is 1. A spiritual life imputed when the guilt of sin is removed by the imputation of Christs righteousnesse 2. Inherent whereby the soul is inabled to live unto God Christ is the treasury of the life of the Saints as life is taken for righteousnesse holinesse comfort or glory To live to God is 1. To exalt him in our hearts as the chiefest good whom if we obtain we are happy Psal. 27. 40. 2. To own God and appear for him here and at such times and in such places as it will be prejudicial to us so to do Noah was righteous when all flesh had corrupted his wayes when Christ is made a reproach 3. When we prefer his interest before our own stand for the truths and ordinances of Christ Psal. 1â—9 36. 4. When we can be meek and patient in our cause and zealous in Gods cause Numb 12. 3. 5. When we rejoyce that others act for God though we have no part in it Jam. 4. 6. 6. When we desire to live to glorifie God Joh. 12 27 28. 1 Cor. 10. 31. See M. Pembl Vindiciae grat 200 201 202. Sicut olim Deus inâ—hoaâ—it opus creationis à lumine corporâ—o sensibili ita etiam opera regenerationis glorificationis nostrae à lumine spirituali orditur cum enim Deus â—ssiâ—â—iter electos vocat ad salutem per Spiritum Sanctum Primò corum intellectum illuminat lumine fidei collustrat Secundò voluntatem emollit sanctificat Similiter in opere glorificationis ordine naturae praecedit illuminatio intellectus nostri per lumen gloriae ad Dei essentiam clarè perspicuè videndam deinde sequitur voluntatis inflammatio inâ—ensio per ardorem charitatis Ratio hujus ordinis est quia cognitio praecedit amorem atque adeo clara cognitio seu visio praecedere debet ardentem perfectum aâ—orem Baron Philos. Theol. ancil exercit 3. Art 6. There is a difference between common illumination which may carry men far Heb. 6. and special illumination Heb. 10. 32. To be rightly illuminated or spiritually minded Rom. 8. 6. is 1. To minde the things of heaven rather then the things of earth â— Cor. 15. 48. 1 John 2. 15. 2. To be more mindful of the good of the soul then of the body Mat. 16. lat end 3. To regard the things of eternity beyond things of time 2 Cor. 4. ult 4. To judge of things as the Scripture judgeth them what that commends we commend and judge worthy of commendation what that condemns we condemn and judge it worthy of condemnation we will then judge of things by the end Such will minde spiritual Ordinances so as to prepare for and profit by them Spiritual gifts and graces so as to choose and use them Spiritual priviledges so as to make sure of them and glory in them Spiritual persons so as to pray for and sympathize with them Voluntas est appetitus rationalis per quem homo sponte sua cum cognitione se movet ad bonum assâ—quendum sive illud sit verè bonum sive apparens Molin Enodat gravis Quaest. de Lib. Arbitrio Ezek. 38. 26. Deut. 30. 6. It is willing to be convinced Psal 141. 5. Prov. 15. 31. The offers of Christ grace are mainly made to the will Rev. 22. 17. The complaints also of rejecting grace are of it â— would and you would not Israel would none of me Josh. 24. 22. Isa. 44. 5. Psal. 119. 30. Exod. 33. 5. Judg. 5. â— Psal. 57. 8. Joh. 14. 15 20 21 23 31. 1 Joh. 2. 5. 5. 3. There is a three-fold obedience 1. Voti of a mans desires but comes short in his actions 2. Of conformity when in some measure my actions answer 3. Of resignation when ones will is given up to God and that with delight Psal. 40. 8. Rom. 12. 2. Ephes. 5. 17. Conscience is the faculty or power of the practical understanding in man whereby he is privy to all his actions whether they be immanent and conceived within as thoughts or emanant and issuing â—orth as his words and works M. Down Subject to higher powers Conscientia est cordis scientia Bern. Scientia cum alio Aquinas Cum â—lia sâ—it ammus scientia dicitur cum seipsum conscientia Jer. 8. 12. Ephes 4. 19. Conscience is the greatest comforter or terror 2 Cor. 1. 12. Rom. 8. 1. if we suffer it to be our councellor and commander it will be our comforter A good conscience is 1. An enlightned conscience Prov. 19. 2. 1. An awakened conscience 2 Tim. 2. ult I sleep but my heart wakes 3. A working active conscience Act. 24. 16. See Hackwels Apol l. 3. c. 6. Sect. 1. p. 211 212. Lam. 3. 19 20. John 14. 26. There is a double act of a good memory saith the Philosopher 1. Ut fideliter conservet 2. Ut promptè reddat August de civ Dei l 9. c. 4. Vide Crakan Log. p. 163. Non Ciceroni assentio qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perturbationes vertit Nam perturbatio nomine ipso declarari vitiosa videtur ut ipse fatetur lib. 3. de Fin. Requiritur vox quae locum etiam habeat quaudo metus consistunt intra modum Quare placeâ— affectuum nomen quo usus Ovidius Livius Valerius Seneca Plinius alii five affectiones quod est apud Cic. 1. de Invent. l. 1. Gell. l. 1. c. ult Quanquam nec improbem commotiones animorum vel simpliciter permotiones Vos Rhet. l. 2. c. 1. Affections are the motions of the will as carried out to the prosecution of good or avoiding of evil they are as the Philosopher speaks Exitus animae the out-goings of the Soul like Wheels to the Cart sinewes to the Body Wings to the Bird Winde to the Sails spread Mr. Fenner on Col. 3. 2. Ser. 1. The Epicures allow of immoderate passions and would have a man wholly swayed by his affections The Stoicks utterly extinguish all passions Gratia non tollit sed attollit naturam hos affectus Stoici amputandos peripatetici temperandos putant Lactant. Div. Instit. Epit. There are three kindes of faults found in the passions of mens minds 1. That they arise before reason be consulted or give direction 2. That they proceed further then they should and stay not when they are required 3. That they transport reason and judgement it self Christ had these passions but in a sort free from all these evils For neither did they rise in
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