of the spiritual Combate and two other fruits of Faith which Method I shall here the rather follow because I have not yet discussed that Subject The first Question then to be resolved is What follows the purifying of the heart by faith Ans. A fighting and combating against sin and corruption Rom. 7. ult Gal. 5. 17. a Law in the Flesh and in the Spirit there is alwaies bellum though not alwaies praelium betwixt the Flesh and the Spirit In the state of Nature men are wholly in the Flesh and not in the Spirit in the state of Glory they are wholly in the Spirit and not in the Flesh in the state of Grace there is both Flesh and Spirit As long as there is a mixture of Principles there will be a mixture of our actions a Christians life is nothing but a checker-work of light and darkness The Flesh resists Divine Admonition before and in and after conversion but though it may resist God exhorting yet it cannot resist God regenerating as dead flesh cannot resist God raising it from the dead In the first moment of conversion the Flesh cannot lust against the Spirit since that is filled up by introducing the Spirit and regenerating the man The nature of this Fight First It is the contrary renitency between the Flesh and the Spirit in the whole course of a mans life 1. There is an habitual enmity of one against the other in the bent of ones spirit he is disposed both waies all the daies of his life the Will doth will and nill sin and Grace loveth God and sin there is a proneness to both sides 2. An actual Opposition when the faculties of the soul are to act on any thing that fals under a Rule they both close with it in all holy actions or sins Both these have their seconds to joyne with them Grace hath its second and Corruption its second the Devil and World side with the one and the Spirit of God and holy Angels side with the other The Devil by suggesting to the Flesh sinful thoughts presenting objects and taking all advantages The world joynes with it 1. All wicked men 2. Things and state of the world prosperity and adversity 1 Iohn 2. 15 16. they feed these Lusts Riches Honours Pleasures The Power of God the Intercession of Christ the in-dwelling vertue of the Holy Ghost joyne with Grace the Holy Ghost by his exciting and assisting grace by chasing the Devil away A natural conscience may fight against sin as well as a renewed when a mans conscience is tempted to sin often and Satan and corruption will take no denial when conscience yet resists this is properly a fight this may be in natural conscience Numb 22. 13. Dav. Psal. 73. 13. The difference between the fighting of the natural conscience and of the renewed conscience with sin 1. The conflict in a natural man is between Conscience and the Will and Affections the Will carries the Soul one way Conscience another 2 Pet. 2. 15. In a regenerate man the fight is in the same faculty between Conscience and Conscience there is Sin and Grace in every faculty a party in the Will for Grace and another for Sin this is properly the fight between the Flesh and Spirit in the regenerate id patiebar invitus quod faciebam volens Ang. The Angels and Saints in Heaven are all for good the Devils and damned all for evil One saith it is an apparent errour to affirm that a godly man cannot sin with a full consent of will Gal. 5. 17. Sanctification is in every faculty 1 Thess. 5. 23. 1 Iohn 5. 4. Two things will make it plain 1. An antecedent and concommitant willingness and unwillingness before the sin one may seem very unwilling while the lust and objects are kept asunder but bring them together the natural conscience presently sins 2. There is a willingness perse and per accidens a wicked man loves sin but for Hell 2. The fight in a natural conscience never puts sin out of dominion Rom. 6. 12 14. There may be in natural man an opposition of flesh against flesh corruption against corruption he may strive against all sin from the dictates of his understanding and his conscience but his will is never troubled at it This opposition is but weak and treacherous he hath no will to any good but a kind of woulding that is but now and then the opposition of the Spirit to the flesh is everlasting and irreconcileable Why doth not the prevailing party keep the other under when it hath gotten the victory A good man hath a twofold strength 1. Habitual a readiness to that which is good and against evil by the work of Regeneration which gives him a Will 2. Actual strength the assisting power of the Holy Ghost which calleth out the graces that are in us strengthens them God is a free Agent when his assistance is withdrawn sin prevaileth Nature opposeth sin with worldly weapons carnal considerations I shall lose my credit the Spirit with heavenly weapons the Word of God I shall offend God grieve the Spirit The Flesh gets the better of nature and at last prevails the Flesh is worsted by the Spirit Sanctification is an imperfect work in this world we are adopted reconciled justified as much at first as ever but sanctified by degrees The imperfection of Sanctification stands in three things 1. All the habits of Grace are weak 2. There remaineth still a whole body of corruption 3. All the acts which they perform here are mixt A wicked man may have fighting about corruption as Pilate had a conslict with his own soul before he gave sentence against Christ. There is a fivefold difference say some between the war in the godly and this in the wicked In the regenerate man there is the flesh against the Spirit and the Spirit against the flesh in the unregenerate there is only flesh contending with it self on several considerations on the one side flesh lusting after a present content and at the same time flesh fearing an after reckoning 2. In the unregenerate the strife is betwixt Reason and Conscience inlightened and the inordinate affection but in the regenerate man faculty against faculty in the whole man in the will somewhat which closeth with sin and somewhat which abominates it 3. In the Matter in the unregenerate the contest is onely about gross sins the gracious heart is against sin as sin and consequently against every sin 4. In the end they propound the unregenerate man to stop the clamours of his conscience and secure his soul from the danger of Hell the godly man to destroy the body of sin and please God in all things 5. In the effects the unregenerate man is given up to walk in the waies of sin but in Gods servants the longer the warre is continued the more corruption is mortified and Grace grows in him It seems their estate then in the second Adam is not better then it was
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
Ioshua Iudges Samuel and the Kings Of the Latines liber Chronicorum q. d. Chronologicum which appellation Luther retains in the Dutch version of the Bible There is nothing certain of the Author of these Books though Esdras be thought to be the Author The first Book consists of twenty nine Chapters and contains a History of two thousand eight hundred and five years viz. from the Creation of the world even to the Kingdom of Salomon The second consists of thirty two Chapters and describes a History from the beginning of the Kingdom of Salomon even to the return out of the Captivity of Babylon The best Expositor on both the Chronicles is Lavater Twelfthly The two Books of Ezra they are counted for one Volume with the Hebrews the Greeks and Latines divide them into two Books and assign the first to Ezra the second to Nehemiah Ezra was so called from the Author which was a Scribe most skild in the Law of God as appears in Chap. 7. v. 1 6 and 11. The best Expositors of it are Iunius and Wolphius Nehemiah It is called by the Latines the second Book of Ezra because the History begun by Ezra is continued in it but usually Nehemiah because it was written by him and also because it contains the re-edifying of the City of Ierusalem caused by Nehemiah It consists of thirteen Chapters and contains a History of fifty five years viz. from the twentieth year of Artaxerxes to the Kingdom of the last Darius The best Expositors of it are Wolphius and Pilkinton The next Book is Esther called in Hebrew Megillath Esther the Volume of Esther Many of the Jews think this Book was written by Mordechai which those words in Chap. 9 20. and 23. seem to favour Isidore saith Ezra is thought to have written Esther but some say it was composed after by another Moses Camius saith it was written by the men of the great Synagogue Philo Iudaeus saith Ioachim a Priest of the Hebrews son of the high-Priest was the composer of it and that he did it at the intreaty of Mordecai the Jew It s remarkable that though the Book of Esther contain most admirable passages of Gods Providence in delivering of his Church yet in this Book alone of all the Books of holy Scripture the name of God is not so much as once mentioned Dr Drakes Chronol The Jews throw the Book of Esther to the ground before they reade it because the name of God is not there as their Rabbins have observed Dr Stoughtons Love sick Spouse It consists of ten Chapters and contains a History of ten or as others will of twenty years concerning the preservation of the Church of the Jewes in Persia by Esther Drusius Serrarius and Merlin have done well on this Book 3. Poetical Books Iob Psalms Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture which set forth strongest affections are composed in verse as those holy flames of spiritual love between Christ and his Spouse in the Canticles of Salomon The triumphant joy of Deborah after deliverance from Sisera's Army of Moses and Miriam after the destruction of Pharaoh the afflicting sorrows of Hezekiah in his sickness and the Lamentations of Ieremiah for the Captivity of the Jews The Book of Psalms is as it were a throng of all affections love joy sorrow fear hope anger zeal every passion acting a part and wound up in the highest strains by the Spirit of God breathing Poetical eloquence into the heavenly Prophet So the Book of Iob. whose subject is sorrow hath a composure answerable to the matter Passion hath most scope in Verse and is freest when tied up in numbers Iob There is great variety of judgement about the Author and Pen-man of this Book Some say it was one of the Prophets but they know not who Some ascribe it to Salomon some to Elihu many to Moses Hugo Cardinal Suidas and Pineda conceive that Iob himself was the Author of this Book and it is thus proved because when any Book is inscribed by the name of any person and there appears no urgent reason wherefore it could not be written by him such a person is to be thought the Author and not the matter of the Book as is manifest in the Book of Ioshua and those of the greater and lesser Prophets The Arabical speeches with which it abounds note that it was written by some man living near Arabia as Iob did Neither doth it hinder that Iob speaks of himself in the third person for Canonicall Writers are wont to do this out of modesty Numb 12. 3. Iohn 21. 24. It is conceived to be the first piece of Scripture that was written if Moses wrote it it is probable that he wrote it before the deliverance of the people of Israel out of Egypt while he was in Midian The main and principal subject of this Book is contained in Psal. 34. 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Book into three parts and so it sets forth 1. Iobs happy condition both in regard of externals and internals in the first five verses 2. Iobs fall his calamity from that to the seventh verse of the fourty second Chapter 3. Iobs restitution or restoring from thence to the end Beza Mercer Pineda Drusius Cocceius have well expounded it The Psalms are called in the Hebrew Sepher Tehillim a Book of Divine Praises in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a musical Instrument used in singing of the Psalms which name the Latines have retained Vide Menochinm Hymns is the general Title for the whole Book of Psalms For though it be translated The Book of Psalms yet every one that knoweth that language knoweth the word is The Book of Hymns Christ with his Disciples sung an Hymn Matth. 26. 30. Mr Cottons Singing of Psalms a Gospel Ordinance c. 5. Psalmi dicti sunt Tehillim ab argumento praecipuo Etsi enim in libro hoc contineantur etiam petitiones necnon precationes hae tamen non adeo sunt frequentes his ipsis variae interspersae sunt laudationes Dei a Iustitia summa à misericordia potentia Dei desumtae It contains sacred Songs to be fitted for every condition both of the Church and Members It is called in the New Testament The Book of Psalms Luk. 20. 42. and 24. 44. Acts 1. 20. No Books in the Old Testament are oftner cited in the New then Isaiah and the Psalms that sixty times this sixty four They are in all an hundred and fifty in Greek an hundred fifty one Augustine and Chrysostom ascribe them all to David as the Author so do Theophylact Ludovicus de Tena Some think that after the Captivity Ezra collected these Psalms dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalms
have defended the Antiquity of the pricks which to the Hebrews are in stead of vowels and say that the Bibles were punctata in our Saviour Christs time and that he approved of the same Matth. 5. 18. Others hold That the invention of the pricks and the Massoreth is to be ascribed to the Tyberian Massorites who flourished about five hundred years after Christs birth This opinion divers learned men have defended with most weighty reasons as Martinius in Technologia Luther Mercer Scaliger and Drusius Calvin upon Zach. 11. Zuinglius in his Preface on Isaiah Raynolds in his censure of the Apocryphal Books But above all Capellus in his Book entituled Arcanum punctationis revelatum hath so strongly confirmed that opinion and hath so solidly confuted the reasons which are commonly brought to the contrary that he hath drawn some learned Divines to his opinion which before did stifly adhere to the contrary opinion and left others very doubtful He hath well answered that place Mat. 5. 18. l. 2. c. 14. This Book is now answered by learned Buxtorf But as Amama saith if any will not be moved from the other opinion that the Puncta were invented by the Prophets which many godly Divines do out of a good zeal stand for suum cuique liberum sit judicium Vide Fulleri Miscel. Sac. lib. 4. cap. 4. Mercerum ad Gen. 16. 13. Drusium ad difficiliora loca Genes Buxtorfii dissertationem de Ebraeorum literis librum de punctorum Antiquitate origine Our Saviour saith Matth. 5. 18. That not one jot or prick of the Law shall perish whereby it should appear that the Law and the Prophets for of both he speaketh immediatly before had vowels and pricks whereunto also belong all those places of Scripture which testifie of the clearnesse and certainty of the Scripture which could not at all be now if it lacked vowels Yet this is not B. Ushers judgement as he himself told me The Jews thought there was abundance of mysteries in every one of those tittles of the Law Christ alludes to this opinion though he allows it not Non est improbabile argumentum ex Mat. 5. 18. Luc. 16. 17. ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puncta accentus commodè intelligi posse docti opinantur inter quos Broughthonius in Daniel p 45. Polanus Syntagm lib. 1. cap. 37. quamvis argumento illi nolimus insistere Voetius Tom. 1. disputat de authoritate Scripturae Buxtorf in his Answer to Capellus saith That there are three degrees in general of Antiquity the chiefest those which referre the original of the points to Adam middle of those which referre them to Moses lowest those which referre them to Ezra Buxtorf de punctorum Antiquitate origine par 2. c. 2. Sine punctis legere saith Drusius paucis hodiè concessum Serarius de Rabbinis saith Elias Hutter a Lutheran writes thus è mille Praedicantibus ne unum quidem esse qui etiam punctatissima possit Hebraea legere nedum absque punctis An impudent Jesuite came to Conradus Graserus to conferre with him about the Hebrew Text of the Bible which he said was corrupt and could not be held Authentick to whom desiring the original Text Graserus gave the Hebrew Bible without pricks he took the Book and turned over the leaves and the Book upside down and was so ignorant or little skilled in the Original that he could not distinguish betwixt the right and wrong end of the Book Which his arrogance a young scholar of Graserus's perceiving he could not forbear laughter and Graserus himself had much ado to conceal it Melchior Adam in vita Conradi Grâ—seri pag. 845. CHAP. VII Of the Seventy and Vulgar Translation NOw I proceed to shew that neither the Translation of the Seventy nor the vulgar Latine are authentical 1. The Greek Translation of the Old Testament which is commonly ascribed to the Seventy Interpreters is not Divinely inspired The chief Pillars of the Primitive Church ran into this errour whence sprung many other errors The Greek Fathers who were generally unskilful both in Hebrew and Latine some few excepted were the lesse to be blamed here since they made use of no other Editions therefore they more confidently affirmed their own to be Authentical Augustine Tertullian and many of the Latine Fathers whom divers Divines follow ascribed too much to the Seventy Interpreters Yet there was a controversie between Augustine and Ierom concerning their Authority as is evident by both their Epistles Bellarmine is large in commending this version saying That it is most certain that those Interpreters did very well translate the Scripture and had the holy Ghost peculiarly assisting them least they should erre in any thing so that they may seem rather to be Prophets then Interpreters Gretzer bestoweth a prophetick spirit upon them because they did so agree and absolved their task in so short a space of time viz. in 72 dayes They are said to have been put a part in 72 Cels and to have all agreed in their Translation and the ruines thereof were as is reported shewed a long time after at Alexandria But Hierom and many of the Papists held this to be a Fable of the 72 Cels since neither Aristaeus who was a chief man about King Ptolomy that set the Seventy Interpreters on work nor Iosephus who was most desirous of the honour of his Nation maketh any mention thereof And as touching the Interpreters themselves Ierom saith Aliud est vatem agere aliud Interpretem It is one thing to be a Prophet another to be an Interpreter And as for the Translation he saith Germana illa antiqua translatio corrupta violata est That ancient and true Translation of the Septuagint is corrupted and violated which as Hierom saith was agreeable to the Hebrew but so is not the Greek Copy now extant which is full of corruptions and seemeth to be a mixt and confused Translation of many If the Seventy as well as the Hebrew had been Authentical the Lord would have been careful to have kept it pure and uncorrupt unto our dayes as well as he hath done the Hebrew There is indeed a Greek Edition extant which goeth under the name of the Seventy but Whitaker saith That the true Seventy is lost and that this which we now have is mixt and miserably corrupted Danda LXX Interpretibus venia ut hominibus juxta Jacobi sententiam Multa peccamus omnes Hieron ad Pamach The Apostles and Evangelists writing in Greek often followed the version of the Septuagint then common amongst the Greciâ—ns and cited it sometimes where there is a most manifest difference from the Hebrew Text but yet they did not alwaies use that Translation which they would have done if they had esteemed it Divine and Authentical Spanhemius Dub. Evangel part 1. Dub. 23. and Amama Antibarb Bibl. lib. 2. both think that
a We should love God intensively with our chiefest affection and extensively above all things He is an infinite Ocean of all joy and happiness he is a continual object of joy and delight to the Saints and Angels in heaven they are not weary of him our desires are fully satisfied with him alone that is infinite God is Immense or Omnipresent Psal. 139. 7 8 9 10. Iosh. 2. 11. Iob. 11. 8. Ier. 23. 23 24. Immensity is taken 1. Largely so it is the same with infiniteness signifying that God is neither measured by place or time nor by any other thing but is in his own nature and essence infinite and immense Immensum proprie est quod non possis metire 2. Strictly so it differs from infiniteness as the Species from the Genus there being two kindes of infiniteness Immensity and Eternity Immensity is such a property of God by which he cannot be measured nor circumscribed by any place he fills all places without multiplying or extension of his essence He is neither shut up in any place nor shut out from any place but is immense he is without place and above place present every where without any extension of matter but in an unspeakable manner He is above all in all and through all Ephes. 4 6. over all men by his power in all the Saints by his Spirit and through all the world by his providence God is every where by his Essence Presence and Power Enter praesenter Deus hic ubique potenter 1. By his Essence because he fills all places and spaces with his Immensity â— Kings 8. 27. Isa. 60. 61. Acts 17. 27. 2. By his Presence 3. By his Power and Operation because he works all in all 1 Cor. 6. 26. This Immensity and Omnipresence of the Divine Essence is proved to be essential to God 1. From Scripture and that 1. Affirmatively when he is said to be every where present David proves it by a particular enumeration of places Heaven and the Grave the farthest parts of the earth yea all things Psal. 139. 7 8 9 10. He compares places most opposite together and shewing that God is present in them he understands that he is present in the places between Amos 9. 2. Iovis omnia plena 2. Negatively when he is denyed to be concluded and comprehended in a certain place 1 King 8. 27. 2 Chron. 2. 6. and 6. 18. Acts 7. 48. and 17. 24 27. 3. Symbolically Isa. 66. 1. Acts 7. 49. 2. From Reasons 1. From the simplicity of the Divine Essence God is a pure act therefore altogether indivisible and therefore he is in every thing and in every part of every thing whole and undivided 2. Whatsoever is in its Essence Infinite that also is every where present else it should be terminated in place God is infinite in his Essence and Being therefore also of an infinite presence e Each creature is limited by place though spirits do not fill up a place by Commensuration of parts yet they have a certain compass as I may call it beyond which their Essence extendeth not they are so here that they are not there so in heaven that they are not the same time on earth But God is altogether above place he is Omnipresent not by any material extension but after an incomprehensible and unexpressible manner He is quite above all place wholly without and within all and every place and that without all local motion or mutation of place He is every where totally and equally he was as well in the Jewish Synagogues as in the Temple of Ierusalem or Holy of Holiâ—s as well in earth or hell as in the Heavens in respect of his Essence Gods being in every place is not first by multiplication there is not a multiplication of his being as loaves were multiplyed so that they held out to do that which otherwise they could not for then there should be many Divine Essences nor secondly by division as if part of his nature were in one part of the world and part in another but he is wholly wheresoever he is Nor thirdly by commixtion as if he came into composition with any creature He is not the air or fire but he is every where effectively with his Essence and Being repletively he fills all places heaven and earth Yet he fills not up a place as a body doth but is present every where by being without limitation of place so that he coexists with every creature He is every where ineffably where any creature is there is he more then the creature and where no creature is there is he too All the sins that we commit are done in his presence and before his face Isa. 65. 3. Psal. 51. 4. as if a Thief should steal the Judges looking on We should set the Lord therefore always before us as David Psal. 16. 8. We should be comforted in troubles and patient Phil. 4. 5. a childe will not care so long as he is in his fathers presence Psal. 23. 4. Object God is said to descend and ascend Answ. This hinders not his being every where 1. He is said to descend as often as by any visible shape objected he testifieth his presence as Gen. 18. 21. Exod. 3. 8. when God withdraws that presence he is said to ascend as Gen. 35. 13. 2. When God by the destruction of his Enemies and deliverance of his own testifieth to his Church that he is with it on earth Isa. 64. and the contrary Psal. 68. 19. Object If God be every where how is he then said to dwell in heaven Psal. 2. 4. From those places Isa. 66. 1. Mat. 6. 9. Vorstius thus argues The Scripture placeth God there therefore he is there onely Answ. In respect of his Essence God is every where and in every thing as well as in heaven but he doth more manifest his glory wisdom power and goodness and bestows his grace more liberally on his Angels and Elect in heaven then he doth here below Object How can God be said to depart from man if he be every where Answ. He departs not in respect of his essence but in respect of the manifestation of his presence The Schoolmen say God is five ways in the creatures 1. In the Humanity of Christ by hypostatical union 2. In the Saints by knowledge and love 3. In the Church by his essence and direction 4. In Heaven by his majesty and glory 5. In Hell by his vindicative justice 1. This may teach the godly to be sincere and upright because they walk before God Gen. 17. 1. he is present with them understands their secret thoughts and imaginations Psal. 139. 7. 8 Ier. 23. 23 24. This should curb them from committing secret sins and incourage them to perform private duties Mat. 6. 6. approving themselves to their father who seeth in secret Solitariness should not imbolden us to sin nor hinder us from well-doing It was Iosephs
Ghost It comforts us against sin and fear of eternal death Rom. 5. 20 21. Paul and Silas sung in prison We ought to love and reverence God above all and return praise to him for his free goodnesse gracious and amiable men win love and reverence from others Some Divines think David is called a man after Gods own heart especially for his frequent praising of God in the Psalms We should learn contentation and patience also under Gods hand and to bear losses quietly in these times since all that we have we received freely from God This was Iobs argument The Lord hath given and the Lord hath taken though he was plundered by the Chaldeans and the Sabeans 2. Mercy which is at it were a sense of another misery with a prompt and ready inclination of the will to help the creatures freely in their miseries This affection God challengeth as proper to himself and glories in it Heroick and Noble Spirits are most gentle and merciful cruelty is a sign of a weak and base minde This merciful nature of God although it principally appear toward man as appears by the Laws given concerning Orphans Widows Strangers Poor and others oppressed with any calamity yet his mercy is exercised also toward the bruit beasts Dent. 22. 4 6 7. Exod. 23. 5 11 12. Mercy is a disposition toward the creature considered as sinful and miserable by his sin It is a readinesse to take a sit course for the helping of the miserable or it is an Attribute in God whereby the Lord of his free love is ready to succor those that be in misery Iudges 2. 18. 10. 26. He is called The Father of mercies 2 Cor. 1. 3. said To be abundant in mercy 1 Pet. 1. 3. Rich in mercy Ephes. 2. 4. He hath a multitude of mercies Psal. 51. 1. is said To be of tender mercy Psal. 25. 6. Luke 1. 58. to have bowels of mercy Psal. 40. 12. Gods mercy in Scripture usually hath some Epithets Matchlesse Jer. 3. 1. Great 2 Sam. 24. 14. Psal. 57. 10. and 103. 11. Nehem 13. 22. Everlasting Psal 25. 6. Luke 1. 50. Free Ephes. 2. Rom. 9. 15 16. Sure Isa. 55. 3. Gods mercy to his Church shines in these things 1. In passing by her insirmitimes Exod. 34. 7. 2. In accepting her endeavors 3. In correcting 1. Sparingly 2. Unwillingly 4. In providing all things needful for it Mercy in God is not any passion or quality as it is in men but it is the very divine Essence it self and therefore perpetual and infinite such as no tongue can expresse Mercy in God and in us differ 1. It is in him essentially in us as a quality 2. In him primarily in us secondarily Gods mercy is the cause of all mercy it is without motive or worth in us natural free Rom. 9. 18. boundlesse extends to a mans soul body this life the next to a man and his posterity Exod. 34. 6 7. it is above all his works Psal. 145. 9. it is beyond his promise and our expectation He doth acts of mercy with delight Ier. 32. 42. Mic. 7. 18. Counts it his glory to shew mercy Ier. 33. 9. Reasons 1. Whatsoever good and commendable thing is to be found in the creature that must needs be found eminently and excellently in the Creator from whom it is derived to the creature and who could not derive it to the creature if he had it not more perfectly in himself Now mercy is to be found in all good men and it is a lovely and commendable thing in them such as begets good will and liking towards them therefore it is much more fully in God 2. He hath great mercy in him if God be merciful at all he must needs be merciful in great measure yea above all measure beyond all degrees in all perfection for the essence of God is infinite and his wisdom power and mercy are infinite See Gen. 8. 21. Isa. 57. 17. and 55. 8 9. He gives and forgives far beyond us First He exceeds us in giving 1. Our curtesies are often extorted from us Luke 18. 11. he gives freely Isa. 65. 1. Rom. 10. 21. 1 Iehn 4. 9. 2. We give but small gifts God the greatest himself his Son his Spirit 3 Iohn 16. Luke 2. 14. Rom. 8. 16. Iohn 17. 24. 3. We give with self-respect Iob 35. 8. 4. We give to our friends and relatives 1 Sam. 24. 11. Matth. 5. 45. 5. We are soon weary of giving but so is not he Iames 1. 5. 2 Sam. 7. 18 19. 6. We give at death when we can keep no longer Rom. 5. 11. Secondly He exceeds us in forgiving 1. Man is revengeful to those which wrong him so is not God Exod. 34. 7. Hos. 11. 9. Ier. 3. 1. 2. We forgive when it is not in our power to avenge our selves 2 Sam. 24. 19. we are always in Gods power 3. We are hardly drawn to forgive Neh. 9. 17. Psal. 37. 3. Ephes. 3. 18 19 20. Isa. 65. 20. Luke 15. 40. 4. We cannot forgive often Mat. 18. 21. God doth Gen. 6. 5. 5. If we forgive we do not forget Ier. 31. 18 19 20. Mark 6. 3. There is a mercy of God which extends to all his creatures Psal. 145. 9. Luke 6. 35. God is merciful unto all men as men First To the worst of men his foes 1. In giving the good they do not deserve but abuse He gives abundance of outward blessings to them 1. In their bodies firm strength Psal. 73. 4. 2. Their estates fills them with hid treasures Psalm 17. 14. 3. In liberty they are free from fear Iob 29. 9. 4. In their posterity Iob. 21. 8. 2. In forbearing that evil they deserve and provoke him every day to inflict Acts 13. 18. yet he perfectly knows their sins and hates sin infinitely Psal. 5. 5. and hath power in his hand to execute vengeance on sinners When wicked men abuse all these forbearances slight his threats Isa. 5. 19. Rom. 9 22. and his own people are much offended with this forbearance of his Ierem. 12. 1. Hab. 3. 14. Secondly To his own children especially is God rich in mercy all his mercies and forbearances to the wicked are for the good of his own he hath saving sanctifying pardoning cleansing mercies for his Saints 1. In all ages 2. To them of the lowest form Zach. 4. 10. Matth. 12. 20. 3. In their saddest condition Psal. 40. nlt. The special mercy of God is offered unto all within the Church Ezek. 16. 6 Acts 13. 40 but is bestowed onely upon some viz. Such as receive Christ Iohn 1. 11 12. This life is the time of mercy wherein we obtain pardon for sin after this life there is no remission or place for repentance All blessings Spiritual and Corporal are the effects of Gods mercy Common blessings of his general mercy speciall blessings of his special mercy The effects of Gods special mercy are 1. The giving of
the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the punishment of eternal death for the least sinne Gen. 2. 17. Rom 6. 23. which death is begun in this life in divers kindes of miseties and punishments which for the most part are proportionable to their sins Gen. 3. 17. and 20. 18 but is perfected in the life to come when the full wrath of God is poured upon it Iohn 3. 36. 2 Thess. 1. 16. This justice is so essential to God immutable and as I may so speak inexorable that he cannot remit the creatures sins nor free them from punishment unlesse his justice be satisfied God cannot dispense against himself because sins do hurt the inward vertue of God and the rule of righteousnesse the integrity therefore and perfection of God cannot stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. By Christ who hath born a punishnent equivalent to our sins for us The Scripture proves the justice of God 1. Affirmatively when it calls him Just A Revenger Holy Right and extols his Justice Exod. 9. 27. Psal. 11. 7 Ier. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Iob 8. 3. 3. Affectively when it Attributes to him zeal anger fury Exod. 20. 5. 32. 10. Numb 11. 10. which are not in God such passions as they be in us but an act of the immutable Justice 4. Symbolically when it calls him a consuming fire Deut. 4. 24. compares him to an angry Lyon an armed Souldier Isa. 38. 13. 5. Effectively when it affirms that he renders to every one according to his works 1 Sam. 26. 23. Gods Justice comprehends his righteousnesse and truth he is just in words and deeds Gods Justice is considered four ways 1. As he is free Lord of all and so his decrees are just Rom. 9. 13. 14. 2. As he is God of all and so the common works of preserving both the good and bad are just 1 Tim. 4. 14. Mat. 5. 45. 3. As a Father in Christ and so he is just in performing his promises and infusing his grace and in bestowing the justice of his Son 1 Iohn 1. 5. 4. As Judge of all the world and so his justice is not onely distributive but corrective His Justice is 1. Impartial he will not spare 1. Multitude all Sâ—dome and Gomorrha and the old World perished 2. Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3. Neernesse the Jews Gods people formerly are now cast off Moses and David were punished 2. General it extends to a mans posterity God will visit the iniquity of fathers upon their children 3. Inexorable no sinners can escape unpunished the sins of the godly are punished in their surety Christ and they are afflicted in this life God is Justice it self justice is essential to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He cannot be corrupted nor bribed Gods Justice comprehendeth two things under it 1. Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to do promising and threatning fit and due recompences of their obedience and disobedience 2. Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge How can God in Justice command a man by his word the performance of that which cannot be done by him without the inward help of the Spirit and yet in the mean time God denies this inward grace unto him God may without blemish to his Justice command man to perform his duty although he have now no strength to do it because once he had strength and he hath now lost it Precepts and Exhortations ordinarily signifie the approving wâ—ll of the Commander and his duty to whom they are propounded although sometimes the duty rather of the hearer then the will of the speaker be declared by them Rescrip Ames ad responsum Grevinch c. 12. Deus jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus Aug. de grat lib. arbit c. 16. Gods Commandments and Exhortations shew what he approves and wills to be done as good but his promises or threatnings shew what he intendeth effectually to bring to passe Mr. Pemble of Grace and Faith Da Domine quod jubes jube â—uid vis said Austin God giveth thee although thou be unable a Law to square thy life by for three causes Ut scias quid acceperis ut videas quid amiseris ut intelligas unde repetendum sit quod amiseris It reproves such as live in sin Exod. 34. 17. Psal. 5. 5. Gal. 6. 6. if God be merciful that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmure at Gods disposing justice in making us poor and should yield to his directing justice obeying his Commandments seem they never so unreasonable Mauritius the Emperor when his wife and children were murthered before him and his own eyes after bored out uttered this speech Iustus es Domine recta judicia tua We should get Christs righteousnesse to satisfie Gods Justice for us and to justifie us The consideration of Gods Justice should afright us from hypocrisie sinning in secret keeping bosom sins It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psal. 33. 24. It may serve to exhort us to glorifie Gods Justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. and 51. 15. 4. God is True Truth or veracity is by which God is true as in himself so in his sayings and deeds He revealeth himself to his creature such a one as indeed he is Real truth or the truth of things is a property of them by which they are the same indeed which they seem It is an agreement betwixt the being and appearance of things it is double 1. Essential or of the very substance of things 2. Accidental of the qualities and actions of things and this as it is referred to the reasonable creature for
indeed it was in some respect a false notion for they conceived them to be a certain kinde of petty Gods and did perform worship unto them the evil angels beguiling them and if there be evil angels there must needs be likewise good The Angels are diversly called in Scripture Spirits Psal. 104. 4. to express their nature and Angels to express their Office as Messengers sent from God They are called Sons of God Job 1. 6. 38 7. Yea Elohim Gods Psal. 8. Cherubims Gen. 3. 24. Ezek. 10. 1. from the form they appeared in viz. like youths Caph is a particle of similitude and Rabiah signifies a young man in Chaldee witness R. David But Ludov. de Dien in his Animadversions upon Mr. Medes Clavis Apocalyptica saith Hoc est puerile frivolum Seraphim Isa. 6. 2. Burning quasi accensi ardore justitiae divinae they execute those things which God commands when he sits in the Throne of his justice and according to it judgeth mankinde Not from their burning love toward God as some imagine Watchmen or the watchfull ones Dan. 4. 10. 13. being in heaven as a watch-tower and keeping the world Starres of the morning Job 38. 7. from their brightness of nature A flaming fire Psal. 104. 4. because God useth their help to destroy the wicked In the New Testament they are called Principalities for their excellency of nature and estate and Powers for their wonderfull force Reasons why God made Angels The will and power of God therefore they are because God saw it fit to make them yet two reasons may be rendred of this work 1. God saw it â—it to raise up our thoughts from meaner to more excellent creatures till we came to him First things say some were made which had no life then living things without fense as plants and trees then sensible then reasonable 2. It was convenient that every part and place of the world should be fill'd with inhabitants fit for the same as the air with birds the earth with beasts and men the sea with fishes and the heavens which we behold with stars and the highest Heavens with Angels God is the maker of Angels These glorious Creatures which shall have no end had a beginning as well as the silliest beast bird or fish and they are equally beholding nay more because they have received more excellent endowments unto God for their Being with the silliest worm And though Moses mentions not in particular either the act of creating them or the time yet St Paul saith that By him were all things made visible and invisible and it is evident by discourse of reason that the Angels were made by God That is too bold an assertion of Mr. Hobbes his in his Leviathan part 3. c. 34 Concerning the creation of Angels there is nothing delivered in the Scriptures See more there What can be meant but the Angels by Thrones and the words following Col. 1. 16. Vide Grotium in loc For either they must be made by God or some other maker or else they must be eternal for whatsoever is not made by some maker cannot be made at all and whatsoever is not at all made is eternal Now if the Angels were eternal then were they equal with God in self-being they might be called self-subsisting essences and so should be equal with God standing in no more need of him then he of them owing no more service homage and praise to him then he oweth to them and so they were Gods as well as he and then we should have multitude of Gods not only one God and so should not God be the first and best Essence there being so many others beside him as Good and Omniscient as he wherefore they must be made by some Maker because they cannot be Eternal and if made then either by themselves or some other thing besides themselves not by themselves because that implies an absolute contradiction and if by some other thing then by a better or worse thing not by a more mean for the lesse perfect cannot give being to a more perfect thing for then it should communicate more to the effect then it hath in it self any way which is impossible that any efficient cause should do not by any better thing then themselves for excepting the Divine Majesty which is the first and best there is no better thing then the Angels save the humanity of our Lord Jesus Christ which could not be the Maker of them because they were created some thousands of years before the humanity was formed in the Virgins womb or united to the second person in Trinity We are not able to conceive of their Essence they are simple incorporeal Spiritual substances therefore incorruptible An Angel is a Spiritual created compleat substance indued with an understanding and will and excellent power of working An Angel is a substance 1. Spiritual that is void of all corporeal and sensible matter whence in Scripture Angels are called Spirits Psal. 104. 4. Heb. 1. 14. Therefore the bodies in which either good or evil Angels appeared were not natural to them but only assumed for a time and laid by when they pleased as a man doth his garments not substantial but aerial bodies they were not Essentially or personally but only locally united to them so that the body was moved but not quickned by them The Hebrew Greek and Latine words for Spirit signifie breath there is no more subtill being that we are acquainted with then breath being condensed by the cold indeed it may be seen The Angels good and bad are Spirits because 1. They are immaterial and incorporeal 2. Invisible 1 Tim. 1. 16. That was a foolish fancy of the disciples Luke 24. 37. If Christ had been a Spirit he could not have been seen 3. Impalpable Luke 24. 37. compared with vers 39. 4. Incorruptible and immortal they end not of themselves and no creature can destroy them God alone hath immortality 1 Tim. 6. 16. Origine in himself so as to communicate it to others 5. They are intellectual beings all understanding 6. Their spirituality appears in the subtilty of their moving It is a question whether they do transire ab extremo ad extremum without going through the middle parts yet they â—ove like lightening 7. In respect of their strength and power there is a great deal oâ—â—orce in a natural spirit extracted Isa. 31. 3. 2. Created By which name he is distinguished from the Creator who is an infinite Spirit Iohn 4. 24. Nihil de Deo creaturis univocè dicitur 3. Compleat By which an Angel is distinguished from the reasonable soul of man which also is a spiritual substance but incompleat because it is the essential part of man 4. Indued with 1. An understanding by which an Angel knoweth God and his works 2. A will by which he desireth or refuseth the things understood 3. An excellent power of working by which he effects what the
tempt us by method beginning with questionable actions thence proceeding to sins of infirmity and so to wilfull transgressions and at last to obstinacy and final impenitency 5. To bring us from one extream to another 6. To perswade that his suggestions are the motions of Gods Spirit 7. To make advantage of time by alluring every age to the peculiar vices thereof as children to idlenesse and vanity youth to lust perfect age to violent and audacious attempts old age to covetousnesse and every one to the sins of the time The devil is called the Tempter because of his trade and way He takes advantages tempted Eve when she was alone our Saviour in the wildernesse and being hungry He hath variety of temptations if one will not take another shall if not presumption then dispair and strives to prevail by his importunity He assaults the Saints ardentius the wicked liberius The devil is very powerfull Eph. 6. 12. the devils are called Principalities and powers Alexander of Hales saith they have as great power as the good Angels wicked men may be stronger then the Saints Peccatum non tollit naturam say the Schoolmen Yet the Schoolmen generally say that the lowest order of good Angels is stronger then the highest order of the evil Angels And Aquinas part 1. Qu. 109. Artic. 4. saith Boni Angeli habent praelationem super malos He is said Ephes. 2. 2. to be the god of the world which rules in the children of disobedience He is called the strong one Matth. 12. 29. He hath a strong power over every one by nature Iohn 12. 31. the Lord represented this spiritual bondage by the Egytian and Babylonish bondage But here is our comfort Christ is stronger then he He hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devil is chained up as it were he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the souls of men out of their place and unite them to the body again he cannot turn the will of man as he pleaseth nor do that which is properly a miracle The works of the Devil are called wonders* 2 Thess. 2. 9. In respect of the work it self they are for the most part feigned though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devil can 1. Hurry bodies up and down in the Air Matth. 4. 5. Luke 8. 29 33. 2. Raise tempests Iob 1. 16 19. 3. Bring diseases both of body and minde Luke 13. 16. 9. 31. 4. Overthrow houses and buildings Iob 1. 18. 5. Break chains and bars Mark 5. 4. They are used as instruments by God to punish the wicked and exercise the godly as we may reade in that story where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2 Cor. 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him go and he goeth leave off and he leaveth That is a difficult place 2 Cor. 12. 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed Least I should be exalted above measure there was given to me a thorn in the flesh the messenger of Satan so we reade it it may be rendred with Beza the Angel of Satan to buffet me Some interpret this of a bodily disease others of the concupiscence of the flesh others think he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some Questions concerning the Devils Quest. 1. Whether the Devils have all their punishment already No What are thou come to torment us before our time and they are reserved in chains They have the beginning of eternal wrath although the aggravation and increase of it shall be hereafter as mens souls damned are full of Gods anger yet shall have greater torment at least extensively when soul and body are united at the day of Judgement and while they are in the Air and go up and down tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be received into favour again although Origen held otherwise Quest. 2. How can they be punished with fire Seeing the fire is corporeal how can it work upon immaterial substances Some therefore to answer this do deny that there is material fire in hell only the torments thereof are set forth by what is most terrible and the Worm is metaphorical others say by Gods power it is elevated Mark 9 44 46 48. The same thing is three times repeated The never dying worm is the Spirit of God by the co-active power of the Law holding a mans sins before his eyes and filling him with self-convictions and so with perfect fear and despair for ever The unquenchable fire is the wrath of God immediatly upon the whole soul especially the Conscience The Scripture often sets forth the wrath of God and the effects and impressions of it by fire Deut. 4. 24. 3. 24. Quest. 3. Whether the Devils shall torment the wicked after the day of Judgement This is handled by the Schoolmen I see no reason saith Voetius why the affirmative may not be admitted although it is not to be made an Article of Faith The Scripture saith to be tormented with not by the Devil and his Angels Gerhard in his Common-places de Inferno propounding this Question An Daemones futuri sint damnatorum tortores thus resolves it the Devils before judgement and in this life torment men but after judgement they themselves shall be tormented in the bottomlesse pit therefore they shall be companions in torment not executioners of it The object of this wrath in hell is the soul and the punishment upon it must be its destruction 2 Thess. 1. 9. The Devils cannot fill all the corners of the soul with wrath God only can correct and destroy the Spirit The wrath of God shall be the great and immediate executioner of the ungodly hereafter 1 Cor. 15. 28. He shall dispense himself immediatly in Heaven and hell The Schoolmen dispute Whether the Devils that have been incentores in culpa shall not be tortores in poena The ministry of the evil Angels shall last no longer then that of the good Angels that shall be laid down at the Day of Judgement Vide Calv. in 1 Cor. 15. 24. Quest. 4. What is the meaning of those Stories Possessed with Devils More were possessed with them in the time of the Gospel then ever before or after See Matth. 4. 24. 8. 16 28. 9. 32. 12. 22. 15. 2. Luke 24. 33. Act. 8. 13. The reason is because as our
praise God if against us to be humbled If thou beest hungry and in penury murmur not nor repine but say with the blessed Martyr If men take away my meat God will take away my stomack Merlin during the massacre at Paris some fortnight together was nourished with one egg a day laid by an hen that came constantly to the hay-mow where he lay hid in that danger The whole power almost of France being gathered together against the City Rochel and besieging them with extremity who defended the Town God in the time of famine and want of bread did for some whole moneths together daily cast up a kinde of fish unto them out of the Sea wherewith so many hundreds were relieved without any labour of their own Be of good comfort Brother said Ridley to Latimer for God will either asswage the fury of the fire or else strengthen us to abide it In the time of the Massacre at Paris there was a poor man who for his deliverance crept into a hole and when he was there there comes a Spider and weaves a cob-web before the hole when the murtherer came to search for him saith one certainly he is got into that hole No saith another he cannot be there for there is a cob-web over the place and by this means the poor man was preserved Let us observe the signal acts of Gods providence amongst us He studies not the Scripture as he should which studies not providence as he should we should compare Gods promises and providences together What we hear of him in his Word with what we see in his Works There is a three-fold vision of God in this life In his Word Works and in his Son answerable to our vision of God will be our communion with him The very Providence of God is sometimes called Prudence Nullum numen habes si sit Prudentia sed nos Tefacimus Fortuna Deam Coeloque locamus Juven Sat. 10. Prudence in man is a vertue some way like Providence in God Prudens dicitur quasi porrò videns Isid. in lib. Etym. Austin preaching once forgat what he had purposed to utter and so made an excursion from the matter in hand and fell into a discourse against the Manichees Possidonius and others dining with him that day Austin told them of it and asked them whether they observed it They answered that they observed it and much wondered at it Then Austin replied Credo quòd aliquem errantem in populo Dominus per nostram oblivionem errorem curari voluit Two daies after one came to Austin before others falling at his feet and weeping confessing also that he had many years followed the heresie of the Manichees and had spent much mony on them but the day before through Gods mercy by Austins Sermon he was converted and then was made Catholike The End of the third Book THE FOVRTH BOOK OF THE Fall of Man OF Sin Original Actual CHAP. I. Of the Fall of Man HAving in my Treatise of Divinity handled three principal heads there viz. the Scripture God and the Works of God I shall now proceed to speak of mans Apostasie and Restauration or of the Fall and Recovery of Man There is a four-fold Estate of man to be considered 1. That happy estate wherein he was made Ecc. 7. 31. 2. That miserable estate whereto he fell Rom. 3. 23. 24. and 5. 12. 3. That renewed estate whereto by grace he is called 1 Pe. 1. 3. 4. That glorious estate which is in Heaven reserved for him 1 Ioh. 3. 2. Having spoken already of his estate of Innocency or primitive condition I shall now speak of his corrupt estate in which I shall consider 1. The cause of it the Devils temptation and our first Parents yeelding to it 2. The parts of it sinfullnesâ—e of nature and life and the punishment of sin here and hereafter 3. The properties of it 1. Generall 2. Irremediable Though I shall not perhaps handle the last The Apostasie of man is his fall from the obedience due to God or the transgression of the Law prescribed by God In which two things are conâ—â—derable 1. The transgression 2. The propagation of it Our first Parents being seduced by Satan sinn'd against the known Law of God in eating of the forbidden fruit Adams sinne was against his own light and therefore a presumptuous sin so some interpret that place Rom. 5. 14. Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression that is those which had not the Law clearly revealed to them yet he was seduced by Satan whereas Satan sinned without temptation thence he is called the old Serpent because by the Serpent he seduced Eve When God saith Gen. 3. 22. Behold Adam is become like one of us knowing good and evill it confuteth S. Augustines conjecture that he beleeved not the Serpent but consented to his wife out of matrimoniall indulgence Etsi credendo non sunt ambo decepti peccando tamen ambo capti sunt diaboli laqueis implicati and sheweth manifestly that Adam also was circumvented with errour wherefore doth God else upbraid him so ironically that he is now like unto God That Sarcasmus in my understanding is a taxation of his credulous temerity in beleeving the Serpents promise When S. Paul 1 Tim. 2. 14. saith that Adam was not deceived but the woman he meant not to extenuate the mans offence or to exempt him from the fraud of the devil but to shew whether sex was more credulous or like to be seduced Doctor Hampton on Rom. 5. 9. The consummation of that transgression was the eating of the forbidden fruit or of the tree of knowledge of good and evill by Adam Gen. 2. 17. as the beginning of it was looking on it by Eve saith Paulus Fagius on Gen. 3. 6. 2. The tree was no better then the rest only God forbad him to eat of it for the triall of his obedience The lesser the thing was required to shew his obedience the greater was his fault in disobeying It is called disobedience Rom. 5. 19. and offence or fall Rom. 5. 15 17 18. Some say the devill as an unclean Spirit could not have accesse to Adams inward man to tempt him therefore he tempted him by a Serpent and audible voice as he did Christ by a visible Landskip of the world The time of Adams fall is not certain Some say he fell the same day he was created Neither Angels nor men did fall the sixth day before the Sabbath for then God looked upon all his works and they were very c good Gen. 1. 31. and therefore could not as yet be bad and evill by any sin or fall The objections against this from Iohn 8. 44. and Psa. 49. 12. are easily answered Some learned Divines as Simpson in his Chronology observes conjecture that Adam and Eve were cast out of Paradise the eighth day after
the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
taken off by Christ the Surety Rom. 8. 1. 4. Reatus conscientiae Jer. 17. 1. The whole man is the subject of the pollution of sinne conscience of the guilt Heb. 9. 14. and 10. 17. The properties of this guilt 1. It is in its own nature incurable by all the power of the creature he that breaks the precept of the Law can never break through the curse of it Rom. 5. 12. Iude 6. 2. It is universall morbus Epidemicus Rom. 3. 19. John 13. 10. 3. Hereditary conveighed from parents to children Rom. 5. 17 18. by one man and one offence 4. Lothsome and stinking Psa. 38. 5. 5. Very troublesome a small sin in the conscience is like a mote in the eye 6. Of an infectious and spreding nature Rom. 1. ult 3 ep Iohn 10. Christ was that true scape-goat Lev. 16 22. who expiated the sins of all the elect laid upon him and carried them far from the sight of God that they never appear That is explained by the Prophet Isa. 53. Isa. 11. and is confirmed by the Apostle 2 Cor. 5. 21. if Christ had not taken our guilt upon himself saith Sanford de descensu Christi ad inferos lib. 3. We had been guilty to this day There are 3 things saith he in sin the name the fault the guilt which may be imputed the fault that is the fact it self cannot be imputed but to us sinners so either the guilt saith he is imputed to Christ or only the empty name of our sin Fourthly The dominion of sinne There is 1. a virtuall dominion in sin so originall sin reigns 2. Actuall every mans darling and bosome sin 1. The darling sin keeps Christ out of the soul. 2. All other lusts are serviceable to it These things make a reigning sin 1. Soveraignty in the sinne 2. Absolute and uncontrolled subjection in the sinner Soveraignty is a Throne of sin set up in the heart three things concur to this 1. A conquest yet that alone makes it not a raigning but a prevailing sin 2. Possession a standing power in the heart 3. The exercising of that power Secondly On the sinners side there must be a willingnesse Rom. 5. his servants ye are whom ye obey often in that Chapter of the Romans Iude 11. there is a going on notwithstanding warning in the way an obstinacy in sin 2. They ran greedily or powred out themselves there is a free giving of the will to it Sins of ignorance and omission may be raigning sins Hos. 4. 1. 2 Thes. 1. 8. not so much the greatnesse of the sin as the manner of committing it makes it a raigning sin Secret sins may be raigning sins In the Eastern Countries the King was seldome seen abroad Hos. 7. 17. an Oven the more it is stopt the hotter it is ignorance of the act makes it not a raigning sin but of the right doth if one be bound to know it Sins of thought may be raigning sins therein the heart is the Throne Isa. 59. 5. Pray that the thoughts of thy heart may be forgiven thee Little sins such as the world cals little may be committed with a high hand Every man hath some peccatum in delicijs as the Fathers call it some bosome or darling sin as Modern Divines term it Matth. 5. 29. 2 Tim. 2. 25. A man is proner to some sins then others in regard of his temper of body manner of life education age place of living state calling and the like one mans bodily temper inclineth him to anger anothers to lust a third to carnall sorrow a fourth to fear a fifth to carking and worldly cares As envy in Saul covetonsnesse in Iudas ambition in Absalom uncleannesse in Herod This is called in Scripture a mans right eye his own inquity the stumbling block of his iniquity How to know a mans darling sin 1. Nothing is so pleasing to the soul nor so much ingrosâ—eth his thoughts as it maâ—k what thy soul is most prone to take pleasure in Iob 20. 12. and what thou most thinkest of Mat. 6. 21. Iob 17. 11. Hos. 14 11. 2. What the Spirit of God in thy most secret soul-searchings discovers to thee or thy private friends most tell thee of the guilt of it doth most affright thy conscience when it is awakened 3. What it is thy heart is most careful to hide Iob 10. 13. men have several distinctions and excuses for it 4. It is the same which most interposeth in holy duties Ezek. 31. 33. How to know when ones darling sin is mortified Quod non placet non nocet Rom. 7. 17. what displeaseth us shall never hurt us Sin reigneth not 1. If we have purpose against it 2. If we have grief for it 3. If we seek for strength against it Bains Spirit Armour A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time This is Satans great bait and by this sin thou dost most dishonour God and wound conscience because this sin sets up another God against God CHAP. V. Of the Evill of Sinne. 1. IN regard of God it strikes not only at his soveraignty Psa. 51. 4. but his Being Psa. 10. 4. It is contrary to the whole nature of God Lev. 26. 22. Col. 1. 12. If we look on the Soveraignty of God sin is rebellion if on his justice sin is iniquity If on his goodnesse sin is unkindenesse but it especially wrongeth the Holinesse of God in respect of its defilement Zech. 11. 8. Amos 5. 21. Hab. 1. 13. Psa. 5. 4 5. If we consider Gods Holinesse as a Rule sin is a transgression if as an excellency sinne is a deformity It is a separation or aversion of the soul from him in these respects 1. It is a taking off the soul from the love of God as the greatest good and the fear of God and delight in him â—elying on him committing our selves to him ler. 2. 12 13. Iam. 4. 4. 2. A separation from the Law of God as our rule therefore it is a going besides a being without the Law Iohn 3. 4. Mat. 15. 6. In the Law there is 1. A rectitude I have esteemed thy Commandements in every thing to be right sin is a croookednesse Psal. 125. 5. 2. A wisedom wisedom is justified of her children there is a folly in sin the wicked man is called a fool often in the Proverbs Jer. 8. 9. 3. There is a purity and holinesse in the Law Thy Commandements are very pure therefore thy Servant loveth them Rom. 7. 12. sin is filthinesse it self 4. There is a harmony in the Law sin is a disharmony 5. There is a liberty in the Law Iam. 2. 8. sin is a bondage 2 Tim. 2. 26. 6. The keeping of the Law brings a reward but sin shame and death Rom. 6. 22 23. 3. It takes away the soul from the dominion of God we will not have
this man to rule over us therefore it is often called rebellion 4. Defaceth the Image of God it doth this not only meritoriè but physiâ—â— not only provokes God to take away his Image but in the nature of it blots it out Gal. 5. 17. as one contrary expels another 5. It severs us from communion and fellowship with God Ier. 2. 13. Psa. 10. 4. Iob 21. 4 it makes much for the eternall separation 6. It severs us from the conformity and likenesse we had with God in our first Creation it 's a disconformity of our judgements to the judgement of God and a disagreement of our wils from the will of God 7. It alienates the soul from God and turns it against him as an enemy Col. 1. 21. men are stiled therefore haters of God Rom. 1. 30. Evil only should be the object of thy hatred there is no evil in God fighters against God Act. 5. 39. There is an infinitenesse in sin objectivè though not subjectivè it is committed against an infinite God though it be in a finite creature Secondly In respect of all Creatures all the antipathics betwixt the creatures came in by mans sin Gen. 2. 29. man had an admirable dominion over them before the fall they took delight to obey him now they will not be subject to him They are all fading deceiving and desiling Eccl. 1. 14. Tit. 1. 15. Thirdly The Reasonable Creatures it hath defiled the Angels Iob 4. 17 18. the devil is called the evill One It poisoned all mankinde at one draught Rom. 8. 19 20. who can reckon up the particular evils that befall him by reason of sin The evil of sin goes through the whole man It is expoliatio gratuitorum say the Schools a stripping of the soul of all those supernatural excellencies that God gave unto man in his Creation 2. Vulneratio naturalium the wounding of the soul in things morall and natural naturae vires non sunt ablatae sed diminutae A mans soul is carried after truth and good accompanied with difficulty or delight As the soul is carried after truth it is called the minde as after good the will as after good that is difficult there is facultas irascibilis heat in the affections as the good is accompanied with delight there is facultas concupiscibilis The minde is now carried after errour and there is an unrighteous frame of Spirit one can resist no temptation there are inordinate affections It brings many calamities on the outward man many diseases some are born blinde others dumb some reckon up three hundred diseases of the eye every age discovers as new corruptions in the souls of men so new diseases in their bodies these are not from the condition of our nature as the Pelagians say but the demerit of our sins naturall evils hunger thirst nakednesse shortnesse of life there is a certainty of dying yet an unwillingnesse to die Austin saith after his friend was taken away he was continually afflicted taedio vivendi metu moriendi Adde to this the losse of heaven glory and the torments of hell that God who is love it self should judge his creature to eternall torments sin meritoriously caused hell and maintains it Fourthly It appears from the names of it it is called Evil in the abstract Psa. 5. 4. and Psa. 97. 10. it is evil the worst evil all evil either formaliter efficienter or meritoriè There is more evil in our sin then good in all the creatures in heaven and earth Matth. 16. 26. one sin will undo the sâ—ul which all creatures cannot ransome because they cannot make God satisfaction in point of good or honour sin is both damnum and injuria a soul is lost and a wrong offered to God Fifthly From the nature of it That which is only and perfectly contrary to the greatest good God must be the greatest evil and that which is contrary to all good hath all evil in it 1. It is contrary to God the greatest good Col. 1. we are said to be enemies to God and Rom. 1. 30. haters of God It is contrary 1. To his glory both essential that which is in himself and shines forth in Christ Heb. 1. and manifestative that glory which he hath manifested in all the works of creation and redemption Prov. 16. 3. 1. It denies the glory due to God Rom. 1. 21. Tit. 1. 16. 2. Despiseth his glory Psa. 10. 13. Ezek. 13. 19. 3. Reproacheth God and all his excellencies his justice Rom. 3. 2. turns his mercy and grace into wantonnesse abuseth his patience all his dispensations 4. Misemployâ—th his glory gives it to ones self to men the very devil he casts out devils by Beelzebub 2. It wrongs God in his nature and being Psal. 14 1. Every sinner wisheth there were no God he hates God for himself so the devil and damned 2. It is contrary to the Rule of goodnesse the Law it is a transgression of it it looks upon it as a vain thing Prov. 1. 7. as a needlesse thing Heb. 2. 3. 1 Thes. 5. 20. as a burden or yoke Psa. 2. 3. Isa. 5. 21 24. as a hatefull thing Lev. 26. 15. as an unreasonable thing Psa. 107. 11. Sixthly It hath been alwaies counted the greatest evil by those that are able to judge 1. By God he hates nothing but sin he loves himself his Son his people all his creatures but his hatred is set on sinne only therefore he counts nothing evil but sinne 2. Christ was content to undergoe all other evils 3. The Saints counted nothing evil in comparison of sin Heb. 11. 25. the Martyrs chose rather to lay down their lives then to admit of any thing against their consciences Mallem ego mundus à peccato gehennam intrare quam peccatorum sordibus pollutus regnum coelorum tenere saith Anselme One should rather venture the salvation of all mankinde then commit one sin to save them Seventhly There is more evil in sinne then in all sufferings whatsoever they are but the issues of sin Moses chose rather affliction then to enioy the pleasures of sin for a season For suffering 1. We have Gods warrant are called to it 1 Pet. 2. 13. 2. His command to take up our Crosse. 3. Christs example he hath left us a copy to write after 4. The end of sufferings is glory of sin shame 5. By suffering we lose some outward good by sin the soul. 6. God hath promised to be with us in suffering never in sinning Sin made hell Rom. 2. 5 â—1 and is worse then Hell 1. God is the authour of all punishment and of hell it self Tophet is prepared but he is not the authour of sin Iam. 1. 14. 2. Some say Christ underwent the torments of hell in the essentiall parts of them the wrath of God immediatly upon his soul but would not admit of the least sinne Psa. 110. ult 3. In hell there is some good the vindicative justice of
brought to a sense of his sin and to repentance for it Matth. 21. 31. 2. In the life to come because they have sinned against greater means and light they shall receive the greater damnation Matth. 11. 24. Many an hypocrite will 1. Constantly hear and frequent the best Ministry Isa. 58. 2. Ezek 33. 31 32. 2. Will keep a constant course in prayer and that not in ordinary prayer only but even in extraordinary too Luke 18. 12. compare Zach. 7. 5. 8. 19. together 3. Is a strict observer of the Sabbath day Luke 13. 14 15. Iohn 5. 10. 4. Loveth the sincerity of Religion and hateth Popery will-worship and idolatry with all the reliques and monuments of it Rom. 2. 22 23. 5. Goeth a great deal farther in the reformation of his life then the civil man doth 2 Pet. 2. 20. Luke 11. 42. We should labour for a spirit without guile Psal. 2. 2. That spirit is 1. An humble spirit before in and after duty 2. An honest spirit carried equally against all sin 3. A plain spirit Idlenesse Idlenesse is a vice of spending time unprofitably It is vivi hominis sepultura Salomon often condemneth sluggishnesse Prov. 6. 9 10 11. which saying he repeats again Proverbs 24. see Proverbs 20. 13. An idle man is a burden to himself a prey to Satan the devils cushion semper aliquid age ut te diabolus inveniat occupatum A grief to Gods Spirit Ephes. â— 28. 30. Bodily sloth you cannot bear and soul-sloth Christ cannot bear Matthew 25. 26. Sins accompanying idlenesse 1. Inordinate walking 2 Thess. 3. 11 12. 2. Talebearing 1 Tim. 5. 13. Prov. 11. 13. 3. Theft Ephes. 4. 28. 2 Thess. 3. 12. 4. Drunkennesse Amos 6. 1. 5. Filthinesse see 2 Sam. 11. Ezek. 16. 49. Idlenesse is the mother and nurse of lust Quaeritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat Otia si tollas periere cupidinis arcus Ovid. Water standing still will putrifie and breed toads and venemous things so ease will breed diseases The punishments of idlenesse 1. Diseases Cernis at ignavum corrumpunt otia corpus 2. Dulnesse idlenesse is the rust of wit 3. Poverty Prov. 10. 4. 20. 13 19. 6. 10 11. 24. 34. 4. Shame Prov. 10. 5. 6. 6. 12. 11. It is against the order of nature which God set in all his creatures at the first the heavens stand not still but by miracle Adam laboured in Paradise much more since the fall Iob 5. 7. The rust fretteth unused iron and the mothes eat unworn garments This is the sin of great persons who â—â—ve received great mercies from God Cretians idle slow-bellies This sin is condemned 1. Exceedingly in the word by Salomon Prov. Eccles. Isaiah and by Paul and in morall Philosophy 2. It is a mother-sin as was shewed before 3. Produceth many plagues rheums obstructions and other inconveniences as hath been also shewed and exposeth one to great danger A good remedy against idlenesse is diligence in some honest calling Iacob and his sons Moses and David were shepherds 1 Sam. 12. 1 2. Let him that hath an office wait upon it This humbleth the minde profits the estate and makes a man able to do good to himself and others interests a man to the things of this life he that labours not must not eat in all labour there is abundance It fits him for religious duties if it be moderate makes the life cheerfull prevents evil fancies Impenitence Impenitence is a great sin under the Gospel Acts 8. 22. The longer one lies in any sin the more is the heart hardened Ier. 16. 1. Ephes. 4. 18 19. He which hardeneth his heart against many reproofs shall surely perish obstinate impenitent sinners shall be destroyed 1 Sam. 12. 25. Impenitence perfectly conforms one to Satan who is in malo obfirmatus and sins without remorse In malo perseverare diabolicum Reasons 1. Repentance is Gods gift therefore denying of it is Gods curse 2. Hereby the highest favour of God is despised the offering of repentance is a mercy that belongs to the second Covenant obstinacy in sinning is a denying of Gods justice and abusing his mercy 3. So long as one lives in any sin without repentance so long God looks on him as continuing in that sin his minde is not changed 4. Without repentance there is no remission Acts 5. 31. Luke 24. 47. therefore the sin against the holy Ghost is unpardonable Heb. 6. 6. because one cannot repent 5. Final impenitency is a certain evidence of ones reprobation Rom. 2. 5. Heb. 12. 17. 6. Under the Gospel there are the greatest arguments and motives to repentance Matth. 3. 2. Acts 17. 30. Christ himself sent Iohn before him to preach the doctrine of repentance and he himself did also preach it he bad men amend their lives because the Kingdom of God was at hand and his Apostles also preacht the same doctrine of repentance He is a wilfull sinner which either holds in himself a purpose that he will sin or is irresolute and not settled in a firm purpose of not sinning or that purposeth to mend but not till hereafter Injustice Injustice is a sin Every man is to have his own and to be permitted the quiet enjoyment of that wherein he hath interest They execute no judgement Salomon saith in the place of judgement there was iniquity I looked for judgement and behold oppression Isaiah Reasons 1. The excellency of the thing abused judgement is a part of Gods authority It is Gods judgement which you execute saith Iehosaphat therefore it is a foul thing to abuse a thing so sacred and of such high respect 2. The causes of it are covetousness distrust of Gods providence shaking off the fear of God and extinguishing the light of nature denying Gods Lordship over the whole world 3. The effects of it are bad 1. It defiles a mans conscience Iudas cast away the thirty pieces which he came unjustly by 2. It will ruinate his state and family A man shall not rost what he caught in hunting 3. It blemisheth the name and stains a mans reputation The Publicans were in such hatefull esteem among the Jews that they were ranked with the very harlots and most notorious sinners because they cared not what nor from whom they gat 4. Riches deceitfully gotten is vanity tossed to and fro by them which seek death a man shall be damned for unjust gain unlesse repentance and restitution come between The Apostle saith God is an avenger of all which do such things Know ye not that the unrighteous shall not inherit the Kingdom of God Intemperance It is an inordinate appetite or immoderate desire and use of meat and drink and this is when a due mean is exceeded either in the costly preparation of them for our selves or others or in the too liberall and excessive use of them so prepared Degrees of intemperance 1. More secret
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
Vine he sate upon the Well he went from Iericho toward Ierusalem He opened his mouth and taught them he touched the Leaper saying I will be thou clean he did sleep He cried with a loud voice and gave up the ghost So he took upon him the very nature of man and was made in all things like unto us but without sinne 6. He had likewise the affections of a man His soul was heavy to death he sighed in his Spirit he was straitned in his Spirit and testified that one of them should betray him he mourned and wept for Lazarus he looked upon them angerly he cried out I thirst Joy Luk. 10. 21. Anger Mark 10. 14. Grief Mat. 26. 38. Love Mark 10. 21. Ioh. 11. 5 13. Zeal Ioh. 2. 17. Fear Heb. 5. 7. as in a man were found in him Now there are divers good Reasons why Christ was to be Man First He was to be a Mediator a middle person betwixt God and Man and therefore was to take upon him mans nature that he might familiarly converse with man and acquaint them with the whole counsel of his Father and therefore the Apostle saith There is one Mediatour betwixt God and man the man Christ Iâ—sus And St Iohn That which we have heard and have seen and have looked upon with our eyes of the word of life He must be man that he might converse with men and be subject unto their senses and so was a fit person to interpose himself and make concord betwixt God and man Secondly He was to be man 1. That he might satisfie Gods justice in suffering for man the things which mans sins did deserve and which were to be inâ—â—â—cted upon man according as it was threatned In the day thou sinnest thou shalâ— dye Mans nature had sinned mans nature must suffer for sin that as by a man came sin and so death so by a man might come righteousnesse and the resurrection from the dead The Godhead was too strong to suffer for it is not possible that the excellent Essence of God should endure or bear any punishment any evil any misery without which yet mans sins could not be expiated therefore did the Godhead cloath it self with flesh that he might suffer in the humane nature that which it was impossible it should suffer in that high and superexcellent nature The Manhood was too weak to bear and overcome in suffering and to deserve by suffering The Godhead was too strong to bear or suffer wherefore the Godhead was to borrow weaknesse as I may so say of the manhood and to lend power to it that that great work might be done which could not be effected without a wonderfull concurrence of exceeding great weaknesse and exceeding great power The Justice of God required that the same nature should be punished that had offended Rom. 8. 3. He could not else have suffered the penalty Gen. â— 24. See Heb. 7. 27. 9. 22. Without shedding of bloud there could be no expiation of sâ—â— there must be active obedience performed in our stead to the Law Gal. 4. 4 5. else he could not have communicated to us Union is the ground of Communion Ephes. 1. 21. Titus 3. 4. 2. That he might honour and dignifie the nature of man by advancing it farre above all Principalities and Powers yea above every name that is named and so God might declare his infinite and unsearchable grace to that frail and feeble nature which came of the dust by making it the chief of all his workmanship and head over all Therefore hath he attained by inheritance a more excellent name then Angels being called the Sonne of God in carrying as I may term it the humane nature to the Divine that nature was exalted above all other natures A woman of some place is dignified by matrimony with a King above all those that were her superiours before so that now of all natures next to the Divine nature the humane nature by being so nearly united to it is become the most excellent and glorious nature So God willing to shew the height and length the bredth and depth of his love which passeth all understanding hath thus glorified the seed of Abraham even above the nature of Angels for he took not the nature of Angels but took the seed of Abraham Thirdly This was done to foil crush and confound Satan so much the more in causing that nature which he envied supplanted and polluted to become so pure perfect and glorious and to triumph over him and lead him captive and tread him under foot and make a shew of him openly The Lord would punish Satan in his envy and make him feel the effect of his power and goodnesse in doing so very much against him by a man to fulfill that that The seed of the woman should crush the serpents head and to cause him to fall from heaven like lightening before the second Adam how much soever he gloried as it were in his conquest over the first Adam Last of all The Lord pleased to do this for our greater consolation and assurance that we might know without all doubt we should finde him a faithfull and a mercifull high-Priest For in that he suffered temptation he knows how to succour them that are tempted Christ was to be a man of sorrow and to have experience of infirmities that by bearing our sorrows he might be fitted to relieve and succour us in all our sorrows for he that hath indured any misery himself is made more tender in compassion and more able in knowledge to afford comfort unto them that must after taste of the same afflictions He knows the weight of sin the intolerablenesse of Gods wrath the violence of Satans temptations and the trouble of being wronged and abused by men We can bring no misery to him but what himself bare or the like so now we are assured to finde him most pitifull to us that for our sakes was content in our nature to be most afflicted You see now that Christ was man and why he was to be so Consider how he was made man and that was wonderfully miraculous above the course of nature and beyond the common custom that he might be wonderfull in his entrance into the world who was to be wonderfull in the course of his life For he was not made of the seed of man by copulation as other persons are but a Virgin did conceive and bring forth a Son Mary descended by direct line from David and Abraham a mean and contemptible maiden whom no man regarded because she was poor she was a chosen vessel to be the Mother of our Saviour and the holy Ghost did over-shadow her and the power of the most High come on her to frame a man in her womb of her substance as you have the Angel telling Ioseph in the first of Matthew and Mary in Luke 1. 35. This was so done 1. Say some of our Divines To free the
to God 1. That God might manifest 1. His hatred of the corruptions of his elect 2. The truth of his threatnings In the day that thou eatest thou shalt die the death 3. The exactnesse of his Justice both in punishing those that are out of Christ when Christ himself suffered so much from his Father and in pardoning his people Rom. 3. 25 26. give Christ unto us but of Justice to pardon those that were in Christ. 4. His mercy mixt with justice to all men that are saved now justice is satisfied and mercy magnified that which is done by our Surety is counted as done by our own persons Secondly In reference to Christ 1. To declare the transcendency of his love rather then we should be forsaken for ever he would undergo for a while the losse of his Fathers love Mat. 27. 46. in his apprehension 2. To shew the reality of his Incarnation he had not only the excellency of our nature but all the common infirmities 3. To shew his great condescention he denied himself in all his glory for a time 4. To declare the compleatnesse of his satisfection he had all manner of calamities in sense and the losse of his Fathers love the Divine Vision was suspended 5. That he might by all this declare himself to be a perfect Mediator Thirdly In reference to Satan That he might answer all his objections he desired nothing more then the death of Christ he had his desire and his Kingdom was overthrown by it Fourthly In reference to his Children That they might have encouragement to come to God by him that they might have strong consolation our remission is more honourable to be forgiven on satisfaction sets the person offended in the same state of Innocency that before our happinesse is more sure being by the bloud of the Son of God Christs death is not only to merit but also to satisfie for there is a difference between merit and satisfaction merit properly respects the good to be obtained satisfaction the evil that is to be removed As a man merits a reward which is good but satisfieth for that fault which is committed 2. Merit properly respects the good of him that meriteth or him for whom he meriteth satisfaction respects the good of him for whom the satisfaction is made Three things make up satisfaction 1. Ordination of the Judge 2. Submission of the Surety 3. Acceptation of the sinner Satisfaction is nothing but that quo alicui plenè satissit This the Scripture expresseth by Redemption Expiation Reconciliation Satisfactionis vocabulum in hoc negotio Scriptura non usurpavit rem tamen ipsam docuit manifestissimé Rivet Disp. 13. de Satisf Christi The word satisfaction is not found in the Latine or English Bibles applied to the death of Christ In the New Testament it is not at all in the Old but twice Numb 35. 31 32. But the thing it it self intended by that word is every where ascribed to the death of our Saviour there being also other words in the original Languages equivalent to that whereby we expresse the thing in hand It is a term borrowed from the Law applied properly to things thence translated unto persons and it is a full compensation of the Creditor from the Debtor Hence from things real it was and is translated to things personal Isa. 53. 12. The word Nasa argueth a taking of the punishment of sin from us and translating it to himself and so signifieth satisfaction so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Peter 1 Pet. 2. 24. in the room thereof Mr. Owen of Redemption l. 3. c. 7. Of Christs Priesthood you have heard now you shall hear of his Prophecy a work annexed to Priesthood for the same persons were to teach the people that were to offer up Sacrifice for them although some did teach that might not offer up Sacrifices These Titles are given to Christ in respect of this Office He is called Dan. 8. 13. Palmoni The revealer of secrets The Doctor Matth. 23. 28. Law-giver Jam. 4. 12. Counsellor Isa. 9. 6. Revel 3. 18. Chief Prophet of his Church Act. 3. 22. 3. 37. that Prophet by an excellency Mark 2. 6. John 1. 18. 15. 15. 3. 32. 14. 25. The Angel of the Covenant Mal. 3. 1. The Apostle of our profession Heb. 3. 1. A faithful witnesse Apoc. 1. 5. A witnesse Isa. 55. 4. The light of the Church and of the world Isa. 60. 1. Luk. 2. 32. and The author and finisher of our faith Heb. 12. 2. He is the great Prophet like unto Moses yea farre above Moses whom God hath raised up in his Church to teach them all truth The Prophets Office was to teach the people the things which pertained to their duty that they might please God and attain his promises Now Christ is also the teacher of the Church which taught the will and whole counsel of God concerning our salvation that Prophet whom Moses did foretell and whom the people expected for this end in that time that he lived as the words of the Samaritan woman shew See Deut. 18. 8. Iohn 15. 15. 17. 8. The matter or parts of this prophetical Office was teaching or revealing the will of God This teaching of Christ is double External and Internal externally he taught 1. By the Ministery of his Prophets in the times that went before his coming into the world whom he raised u◠for that end that they might reveal so much of his will as was necessary for them to know Peter telleth us that he spake to the Spirits that were then in prison and that the Gospel was preached to them that were dead meaning his Prophets in former time whom Christ by his Spirit stirred up for that end 2. He taught himself in person when he had taken our flesh upon him for the space of three yeers and a half or as some think of four yeers going up and down and teaching the Doctrine of the Kingdom saying Repent and believe the Gospel and confirming his Doctrine with miracles and signs of all sorts to the astonishment of all that heard the report of them as the Story of the Gospel written by the four Evangelists doth plainly shew 3. He taught by his Apostles Evangelists and Prophets men which he stirred up with extraordinary gifts and power to preach every where sending them out first whilst himself lived into all the Countrey of Iudaea and then after into the whole world and not only so but moving some of them to write in books and leave to the Churches use those holy Scriptures which are the perfect rule of our Faith and Obedience and do sufficiently plainly and perfectly instruct the whole Church and each member of it to the saving knowledge of God and Christ so that if there were never another book extant in the world yet if a man had these writings for all substantial points truly translated into a tongue understood by him and had
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
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
Pet. 1. 12. Iam. 2. 19. 3. Sensible 1. Because they have their operation chiefly on the sensitive part of man manifest themselves there and forcible because they move with force 1 Chron. 29. 3. 4. According to the object propounded Affections are but the shaping or forming of the will in several motions according to the object presented Their use is to shunne evil and pursue good The manner of doing is by certain stirrings motions workings of the bloud and spirit about the heart They are commonly called passions Iam. 5. 17. because they imprint some passion on the body by working In the infancy they are affections in the youth and age passions when they over-rule reason perturbations Passions abstractively considered are neither good nor bad morally but as they are determined to this or that object as they are in man the subject who is wholly flesh and dead in sinne his affections and passions are defiled with sinne as well as the understanding and the will The Papists though they say the superiour faculties of the soul like the upper region are altogether clear and undefiled yet the inferiour faculty viz. the sensitive appetite in which are lodged the affections they say is vitiated with sin Their sinfulnesse appears 1. In that they are not carried to the right object the object of love was God and his Law of hatred sin now these passions are clean contrary 2. If to the right object then inordinately they cannot joy but overjoy love but overlove Ephes. 4. 26. 3. There is a contrariety in them this is implied in that Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be careful for nothing the word implies a tearing and torturing of the heart 4. In their distraction this differeth from contrariety that is when one passion sets against another this when one passion is too inordinately set upon his object then the other cannot do his proper office because the heart is finite the Apostle would have us hear and pray without wrath since the heart hereby is so distracted that it cannot attend 5. The importunity of passion Ahab fell sick because of Naboths vineyard Quicquid volunt valde volunt 6. Their tyranny over the will and understanding Iam. 1. 14. 7. Their incertainty and inconstancy as Ammon loathed Tamar after he had his desire more then he liked her before To be above passions will be our happinesse in heaven rightly to order them should be our great care here First The Scripture bids us not cast off but rectifie our affections Colos. 3. 1. 1 Iohn 2. 15. Secondly They are natural faculties planted in the soul by God himself and so in themselves good Christ which was free from all sinne was not without affections He was angry did grieve rejoyce Now we must not dare to abuse any power which he did sanctifie Thirdly Affections rightly ordered much further and help our course in godlinesse If we joy not in prayer delight not in obedience the work is tedious but good affections make the work delightsom they are spurs in our sides which whosoever wanteth goes on but in a dull and slow pace Fourthly Manifold are the evils which come from disordered passions 1. They blinde the judgment Perit omne judicium cum res transit ad affectum Impedit ira animum ne possit cernere verum If the Spectacles be of green or red glasse all things through them seem to be of the same colour 2. They seduce the will for the will sometimes is guided by reason it is often also carried away by passion 3. They fill the heart with inward unquietnesse they interrupt prayers 1 Pet. 5. 7. and hinder the working of the Word 1 Pet. 2. 1. They disturb reason and hinder a man in Meditation whereby his heart is quieted When fear anger jealousie begin to stirre then is judgement disturbed and hindered Again these passions fight one with another fear with anger and anger with fear joy with sadnesse and sadnesse with joy one passion carries a man one way and another another way Passion can never be satisfied 4. They often when they are excessive hurt the body some by immoderate joy have ended their dayes because the spirits slie out too suddenly to the object and so leave the heart destitute of them more by grief and fear because the bloud and spirits so hastily slie to the heart that they choak it anger hath stopt many a mans breath envy is the rottennesse of the bones The regenerate man is renewed in all his passions as we may see in Davids love Psal. 119. 9. in his hatred Psal. 130. 22. in his desire Psal. 35. 9. in his fear Psal. 119. 120. in his delight Psal. 119. 6. Psal. 16. 2. in his sorrow Psal. 119. 138. Some make zeal to be sanctified anger There are in repentance melting affections sorrow for sinne Zech. 12. 10 11 12. shame before God Ezra 9. 6. Lam. 3. 29. 3. sear of offending him Prov. 28. 14. Marks of sanctified affections 1. They must be universal carried to all good and against all evil Some love to hear the Word some to reade some to pray but they are not as carefull to subdue passion they will be angry pettish discontented they will give way to doubting The affections are regular when they are set on their right objects inlarged when they take in the whole object He that loves God loves whole God loves him not only as gracious merciful but as just holy faithful he that hates sin hates all the evil of it Ephes. 3. 18. 2. They are subjected to grace in the rise measure and continuance of them they must rise and fall ebbe and slow at the command of faith according to the nature of the thing presented Faith will make us affect things according as the Lord doth in cases which concern his glory affections must be raised up to the highest pitch Adams passions were subject to reason 1. In their rise they were commanded by him 2. In their measure 3. In their continuance 3. Sanctified affections do constantly and most immediately discover themselves in Meditations projects inward desires and indeavours of the soul if thy thoughts of sin be pleasant thou hatest it not 4. The true metal of Sanctification is sincerity and the edge of it zeal in every faculty Motives to get the affections sanctified 1. All Christians are really as their affections are and God judgeth of them by their affections A man that is carnal in his affections is judged a carnal man and one who hath his affection set on heavenly things is judged a spiritual man I am my Beloveds and my Beloved is mine he doth not say I am Christs and Christ is mine 2. Without sanctified affections one is no Christian at all Deut. 5. 29. 3. Most of the Gospel promises are made to the affections Mat. 4. 6. and so to love fear delight and confidence in God 4. Holy and enlarged affections from God are one
Spirit the corrupt self is lookt on as an enemy Rom. 7. lat end I delight in the Law of God in the inward man and concludes but I my self that is his sanctified self serve the Lord. Mark what it is that thou esteemest in thy self Is it Grace Gods Image and what thou dislikest and strivest to destroy is it the body of sin 2. Then that love is subordinate to the love of God God to every sanctified man is the Summum bonum ultimus sinis therefore all other things are but media subordinata none of us must live to himself 3. Such a one loves himself for those ends God allows him 1. That he may be happy for ever God presseth us to duty by this argument that we may have eternal life 2. He would have thee get more knowledge grace experience that thou maist be more serviceable here The third object of our love is our neighbour Marks to know whether my love to my neighbour be a sanctified love First When it is subordinate to the love of God when I love him under God we must love our neighbour in God and for God Secondly I must love there specially where God loves those that have most of God in them All my delight is in the Saints Christ calls this a new Commandment Thirdly There will be a performing of all second Table duties Love is the fulfilling of the Law I will give him that respect which is due unto his place I will strive to preserve his life chastity estate good name I shall be content with my own and rejoyce in his welfare It is the nature of love to seek the preservation of the thing beloved The fourth object of our love is the rest of Gods creatures which he hath given to us Marks to know whether our love to the creature be right or no 1. When the beholding God in the creature draws the heart out the delighting to behold the wisdom and power of God in the creature 2. Mark for what end thou lovest the creature Every creature must be delighted in as it brings us nearer to God or serves as an instrument to honour him thou lovest the creatures because they are a means to keep thee in a better frame for duty CHAP. XXI II. Of Hatred THe affection opposite to love is Hatred 1. The nature of hatred 2. The image of God in it 3. The extream depravation of it by sin 4. The work of grace sanctifying it Of the first Hatred in a reasonable soul is a motion of the will whereby it flies from that which it apprehends to be evil and opposeth it indeavouring to hurt it It ariseth from a discord and disconformity of the object There is a two-fold hatred 1. Odium abominationis a stying only from a thing 2. Odium inimicitiae whereby â— pursue what is evil There was little use of this affection in our primitive pure estate there was nothing evil to man or in himself a concord in all There are diveâ—s causes of this hatred 1. Antipathy 2. What hinders us from attaining good envy jealousie there was nothing then to work this but the sinne of the devil only which whether man knew it or no is uncertain yet this affection was in him and sanctified First He was prone in his spirit to shunne a real evil sinne in that degree it was evil Secondly The depravation of this affection the image of the devil As much of our original corruption is found in this affection as any The greatnesse of the depravation of this affection appears in three things 1. The object of it 2. The Quality of it 3. The fruits Only sin is the proper object of it but now our hatred is wholly taken from sin it abhors nothing that is evil The second object of it now is that which is truly and properly good 1. God himself primarily all wicked men hate him Psalm 81. 15. Rom. 1. 30. in all his glorious perfections Justice Holinesse 2. Christ Iohn 7. 7. 15. â—h 3. All good men You shall be hated of all men for my names sake 4. All Gods wayes and Ordinances Fools hate instruction Prov. 1. Secondly The Quality of this affection It is 1. A causlesse hatred Christ saith They hate me without a cause and so the Saints may say 2. Perfect entire without any mixture of any love 3. Violent Psal 55. 3. 4. Cruel Psal. 25. 9. 5. Durable irreconcilable Thirdly The effects of it 1. All sins of omission 2. Abundance of actual wickednesse contempt and distrust of God his wayes and children Fourthly The Sanctification of this affection of hatred The work of grace in every faculty is destroying the power of corruption and creating in it those principles of grace that turn it again into the right way 1. It is taken off from those objects to which it was undeservedly carried afore 2. It is ordered aright for measure 3. It brings forth that fruit which God requires First What the work of Gods grace carries the affection of hatred to 1. It makes all our opposition to God and his Ordinances cease it ceaseth to hate good and hates that which is evil 2. It is carried to the right object which is every thing that is really evil to us the will shuns and opposeth it Two sorts of things are really evil 1. What ever is opposite to our natural being our life peace wealth name as sicknesse affliction death 2. What is contrary to our spiritual being as sin All evils of the first nature come from God Gods will is the rule of all holinesse therefore we should submit 1. Our will to God to do what he pleaseth That is the greatest evil which is against the greatest good God sin and wicked men oppose him the greatest evil must have the greatest opposition I hate every falâ—e way sin strikes at the being and excellency of God we must dislike wicked men for sins sake 2. The work of grace appears in the degree and measure of working when it sanctifieth any affection It is according as the light of understanding guided by Gods counsel orders the Spirit of evils sin is to be more hated then punishment and the greater the sin the greater should be the opposition 3. The work of Gods grace in sanctifying this affection is much seen in the fruits of hatred This stands in two things 1. Hatred is a Sentinel to the soul to keep out evil it makes the soul warily shun and avoid those things which are really evil to me it is a deep and severe passion not sudden as anger 2. It quickens the soul to the destruction of the thing hated it maketh it endeavour its ruine Signs I. Of Hatred Speaking against a thing still and disgracing it is displeased at its company and cannot endure its presence II. Of Sanctified Hatred 1. If it be sanctified thou ceasest to be a hater of God This makes a creature so like the devil that no
inconstant and fading things Riches take themselves to their wings they are but flowers these three considerations limit the good in them 4. They are all vain empty not simply but entitatis debitae a Well is empty though it be full of Air if it have no water in it Salomon challenged all the world to finde more in learning pleasures then he did What can the man do after the King 5. They are vexation of spirit either in getting keeping fear of losing or real parting 6. They beguile bewitch and make us worse 1. Blinde the judgement with erroneous principles that they are prone to think amisse of God and his wayes 2. Draw the heart from God he who is the great disposer of all earthly blessings out of his fatherly love will measure out of all these mercies the best portion unto thee therefore be careful for nothing but let your request be made known to God The affection opposite to Desire is Flight This was Moses his fault Exod. 4. 13. It is a stirring of the soul to get away from the evil before it come too near and have surprized a man We have an example of it in him that owing a man money knowing or thinking that he will come to such a place findes a kinde of lothnesse to meet with him and is moved to go out of the way or absent himself that he may not meet with him It must be exercised on such things as are fit to be loathed and shunned 1. Such things as may be hurtful to us 1. All manner of sinful actions Luk. 12. 1 15. 2 Tim. 2. 22 23. 1 Pet. 3. 11. 1 Cor. 10. 14. 6. 18. 2. All manner of occasions and sollicitations to sin 1 Ioh. 5. Babes keep your selves from Idols Prov. 5. 8. Ioseph â—â—ed from his mistresse 3. The familiarity and friendly society of sinners chiefly such as would and do sollicite us to sin Prov. 1. 15. 4. 14. Away from me you wicked saith David 2 Tim. 3. 5. 2 Thess. 3. 6. Rom. 16. 17. 4. Natural evils when we are not put upon them by necessity of our calling as poverty disgrace danger of limb or life liberty and the like and such things as may be hurtful to others 5. Things unprofitable vain and uselesse Tit. 3. 9. For measure of working We ought 1. To loathe and shun spiritual evils more then temporal sin then danger 2. To loathe publick evils and shun them more then private the hurt of the Commonwealth or Church more then our own losse or danger as David did when he went against Goliah 3. To shun those natural evils most which most hinder goodnesse vertue and the discharge of the duties of our place as the losse of life more then of goods of good name more then of liberty CHAP. XXIII III. Ioy and Sorrow THe next pair of affections are Joy and Sorrow The Philosophers make these two the ground of all our vertues and endeavours Of Joy Four things are to be considered in Joy 1. The nature of the affection 2. What the Image of God was in this in our primitive condition 3. The corruption of it in our Apostate condition 4. What the Spirit of God doth to the repairing of this in our conversion 1. What the nature of Joy is Joy is acquiescentia cordis in bono sibi congruenti the acquiescence of the will in the presence of a sutable good It is either 1. Bodily then the content the soul takes in it is called voluptas pleasure 2. Spiritual then the content the soul takes in it is called gaudium joy These things are required to make up this affection 1. It must be a sutable good which gives satisfaction 2. Proper one must have an interest in and a title to it 3. Present the desire accomplished is the joy of the soul. Secondly Mans joy in his primitive condition Then it was our happinesse because in that pure estate man was not only freed from all evils which might molest him but was compast about with all good sutable to him He enjoyed God himself and all things which might conduce to his happinesse 2. The holinesse of this Joy The Image of God in this affection stood in the sutablenesse and proportionablenesse which was betwixt all the good which man enjoyed and this affection The rectitude of any faculty is when the faculty and the object meet God is the only absolute adequate and supream good therefore the greatest joy of the soul of man was placed in the enjoying of God he found a sutable joy in all other good things yet so that he did above them all prize God and by them all did rise up more and more to the service of God 3. Mans joy in his fallen condition The Object of it 1. Privatively is not in God 2. Positively It is much placed 1. In the deeds of darknesse Rom. 1. 32. They take pleasure in unrighteousnesse 2. In all things wherein bruit beasts and man do agree 3. In meer fictions Chymaeraes fancies and imaginations 4. The comforts that the rest of the creatures may give the soul it is irregular in all The properties of sinful joy 1. It is unlimited we place all our happinesse in these things Psal. 49. 18. The rich glutton Soul take thy ease 2. Vain an immortall soul cannot finde reall satisfaction in an imaginary object 3. Various the soul rests not in any one of these comforts but slits from one thing to another Thirdly The woful effects of these depraved joyes 1. They wholly keep the soul from seeking or accepting the only good which may give rest to it all Ordinances the motions of the Spirit the thoughts of God and goodnesse are in vain proposed to the soul Eccles. 11. 9. Like the Ivy that seems to adorn the tree but eats away all the sap of it 2. They leave a sting and venome of sorrow after Prov. 14. 43. Iob 20. 5. the end of that joy is sorrow Fourthly What is the work of Grace in sanctifying this affection Although Gods people actually enjoy not the benefits of this affection as of some others because of the weaknesse of Grace yet a great part of our happinesse lies in this The Spirit of God turns it from the corrupt to the right object and helps the affection to act in the measure and order upon that object as it deserves He turns the stream from rejoycing in those sensual and imaginary things 1 Cor. 1. 13. it rejoyceth not in iniquity 2. Is turned to God in Christ hath interest and communion with Christ. We are the circumcision who rejoyce in Christ Iesus I will go to God saith David who is my exceeding joy See Psal. 104. lat end He is the full object of a regenerate soul. God in Christ is not here to be enjoyed immediately but in and by the Ordinances the more of God is in them the more joy doth the soul take There are divers Commandments to rejoyce in
cannot be without righteousnesse 6. Frequently renew godly sorrow carnal mirth ends in sorrow godly sorrow ends in joy this will keep thee low in thine own eyes 7. For maintaining of your joy be careful of your bodies next to sin nothing is more to be shunned then to be under the power of melancholy How our joy may be sanctified in respect of the outward mercies and good things of this life God allows his children to take joy and comfort in all the things of this life in wine musick Live joyfully with the wife of thy youth This Joy is sanctified 1. When we take joy in every creature so as we finde God in it see his love to us 2. As any creature bears Gods Image David loved Salomon because he was a Iedidiah 3. Be as if not in all the joy that thou takest in them 1 Cor. 7. be moderate 4. Let not thy heart draw thee from God 5. All the joy thou takest in the creatures must be in due season as well as in due degree not in time of mourning Rejoycing alwayes in the Lord. See Mr Wheatleys Oyl of Gladnesse CHAP. XXIV Of Sorrow THe opposite passion to Joy or Delight is Grief and Sorrow It is a passion which doth tie up binde and streighten the heart through the apprehension of evil present Grief in it self is a good affection planted by God in mans nature at the first to be a means of causing him to avoid things that were evil for him and would procure his hurt It is procured by the gathering of the worst and grossest bloud about the heart which causeth a dulnesse in the Spirits and consequently unlivelinesse in all the other parts for the bloud and spirits are the instruments of all affections To grieve is natural to grieve for sinne is a strain above nature Grace doth not destroy but correct nature Contrition of spirit is called the Sacrifice of God Psal. 51. 17. he will not despise it that is will most favourably accept it See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings That fine flower did type forth this contrition by which the heart is as it were ground to pouder that it may by the holy Ghost be offered up unto God Levit. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins Matth. 5. 4. It differs somewhat from the grace of humility For humility was in Adam during his innocency and should have been in all of us if we had never sinned and as some think is in the Angels for all creatures that are truly good do cast down themselves before God and make no account of themselves in regard of him which to do is to be humble but contrition of spirit doth necessarily presuppose sin and when the soul doth so apprehend the nature of sinne and its own sinfulnesse that it is thereby cast down abased afflicted this is brokennesse of heart It differs also from terrour of conscience stiled attrition by the Schoolmen that looks to the punishment of sinne this chiefly to the evil of sinne as it is sinne and to the very fountain of all sin the corruption of nature from which all actual sins arise Few affections or graces contribute more to a Christians welfare then this a great part of Gods image and the practise of holinesse lies in it There is a two-fold sorrow 1. Sensitive expressed in a sensible manner 2. Intellectual The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it a feeling of sinne as evil with an aversnesse of the will Passionate sensible sorrow is such a stirring of the heart as brings forth tears this follows the bodily temper Not so much the greatnesse of the sorrow as the efficacy of it must be looked unto and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure the smallest measure of sorrow thus grounded and working is repentant The work of Gods grace in sanctifying it 1. The Author of it 2. The true Object 3. The gracious Effects First Of the Authour of it It is the holy Spirit that is the worker of all godly sorrow It infuseth such a principle that it turns it from all evil objects and sets it on the right objects in that measure and proportion that the thing requires Secondly The true Object of it We must grieve First For the sins of others even of particular men and the publick sins Psa. 119. 136. David saith in another place He beheld the transgressours and was sorrowfull and Ieremiah saith He would weep in secret for their pride Jerem. 13. 17. 2 Pet. 2. 7. Secondly For the miseries and calamities of others which is pity chiefly publick calamities of the Church and State as Nehemiah and Mordecai Thirdly Our own crosses and afflictions which befall us in our selves and others as Iob did mourn when the evils befell him and David when he was threatned his childe should die and Paul was sorry for the sicknesse of Epaphroditus Fourthly Our own sins and offences for which we are called to afflict our selves and mourn and to turn unto the Lord with tears and lamentations 2. The measure of our sorrow 1. Simply all our sorrows must be proportionable to their cause 2. Moderate not as men without hope neither for friends nor crosses nor continue overlong 3. Comparatively we ought to grieve more for our sins then crosses for the faults of others then their afflictions We should grieve most for sinne appretiativè if not intensivè It should be a Christians best sorrow for quality if not his greatest for quantity Sorrow for sinne is more intellectual and durable Semper dolet de dolore gaudet the matter of this sorrow still continues yet a Christian is to testifie his godly sorrow sometimes more then another 1 Sam. 7. 6. Zecharyâ—2 â—2 10 11. The Objects of it are Such things as are principally and properly matter of grief to him either the absence of that wherein their real goodnesse lies or the presence of a real evil 1. The want of Gods presence in his favour and grace the want of his Image and Ordinances 2. The presence of that which is really evil Gods wrath and displeasure David and Heman could have no peace because God was angry To lie under the guilt of sin Psal. 51. to be under the power of corruption Rom. 7. when Gods name is dishonoured Psalm 119. Rivers of tears runne down mine eyes because men keep not thy Law Rom. 9. I have great heavinesse of heart because my brethren are cast off The gracious Effects or Fruits of godly sorrow Eccles. 7. 3. that is by the sadnesse of the heart exprest in the countenance the heart is
looks on the good it waits for as not to be obtained by its own strength Secondly The act of what the soul doth in reference to this object an expectation this the Scripture expresseth by waiting patient abiding All hope is either Humane the expectation which the rational creature hath from some second cause this the Scripture cals A vain hope A Spiders-web A lie Divine the expectation of the will to receive good from the hand of God The ground of such a hope must be the Word of God by which alone his power and truth stand ingaged to us and to hope for any thing but from them is vain So we must either have a general or particular promise of the thing hoped for or else it is idle to expect it Therefore David repeateth it more then once that he hoped in Gods Word Psal. 130. 5. Psal. 119. 49 81. So Abraham had Gods promise for a son in his old-age before he expected one The measure of Hope It must be strong and firm without wavering so as to hold out even against hope all likelihood The continuance of it It must hold out against all delaying and procrastination 1 Pet. 1. 13. this is waiting on God which is commanded 2. The Image of God in this affection There will be no use of hope at all in glory there was little use of it in the primitive condition of man The object of his happinesse was present and enjoyed God his favour and communion and all things in him but this did not continue 3. The corruption of this affection 1. The corrupt object of our hope when we are depraved 2. The woful effects and cursed fruits it brings forth First The object that which is the only excellent object of it a wicked man hath wholly lost God his Image favour grace Ephes. 2. 14. 1. 11. That object though sutable is not lookt on by him under that notion 2. There is no declaration of the will of God to reach out this unto him Although there be no real hope yet there is a bastardly hope which the Scripture cals presumption the hope and vain expectation of the wicked will be cut off it is an ungrounded confidence whereby a sinner without warrant will promise himself all good Secondly The woefull effects which this false hope produceth in the soul of man 1. It is a great means to draw them violently into the wayes of sinne Young men are therefore easily beguiled because they are full of hope 2. This corrupt hope wraps up the soul in a cursed carnall security Iob 18. 13 14. 3. When this is cut down it usually ends in bitter despair because the confidence it had to uphold it self was a meer sigment 4. The Sanctification of this affection Because the greatest part of a Christians good is unseen and unenjoyed in this world therefore hope must have a great influence on a believers life to comfort stay and refresh him Rom. 8. 24 25. The work of Gods Spirit in sanctifying this affection 1. In turning it to its right object and upon a right ground 2. In producing the right proper and natural effects of it hope thus rectified is the establishing of the soul in all storms It looks at two things the good to be enjoyed and the means whereby it is to be enjoyed God in Christ and the Spirit is the principal object that hope closeth with Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21. 2. The lesse principal are the promises concerning this and a better life Heb. 11. or rather the things promised Secondly The means the good will of God the Intercession of Christ the Ordinances The ground of hope is faith in the Word the act of hope is expectation the putting out of the rational appetite in the expectation of a future good which is difficult not a vain uncertain expectation but a sure expectation of it the object is sure if I believe it this makes the soul possesse it self in patience Rom. 8. 24 25. Heb. 11. 1. Faith looks at the truth as present Hope closeth with it as future There is a Certainty 1. Of the object when the thing I believe or hope for is infallible 2. Of the subject when the thing is made sure to my soul. Two things are contrary to Hope Despair and Presumption Despair is a falling of the heart from the future good conceived as inattainable at least to the parties self It is a soul racking it self with what is and what will be See Iob 13. 14. We must despair of attaining any good thing by our own industry without Gods special help We must not despair of attaining any good thing by Gods gracious blessing favour and mercy viz. power against sinne pardon of it deliverance out of crosses and life eternal It is not a bare absence or privation of hope but a passion contrary to hope as love to hatred Francis Spira in the despair of his soul cried out Verily desperation is hell it self he said My sin is greater then Gods mercy Presumption which is the excesse of hope the Papists expect heaven as a reward of their obedience It is a taking of things asore-hand or a looking for that God hath not promised What the proper use of this holy affection is to Gods people whilst they live in this world 1. To be a stay and safeguard to their souls in all times of difficulty Heb. 6. The Anchor of the soul. 2. It is while we are in this world all the possession we have of the other world Rom. 6. We are saved by hope Marks of a sanctified Hope 1. The holy Scripture breeds it Rom. 15. 4. Col. 1. 23. it discovers thy desperate condition in thy self Lam. 3. 24 25. 2. It is grounded upon true faith in Christ Rom. 15. 13. Col. 1. 27. 3. Such a one minds heavenly things more then earthly Heb. 11. 15 16. 4. He that hath true hope to go to heaven will be careful to prepare and fit himself for it 2 Cor. 5. 9. 1 Ioh. 3. 3. Psal. 37. 3. because the soul expects good from God it labours to walk acceptably with him 5. It carries the soul chearfully on in the use of all those means which the Lord hath appointed for attaining that end Heb. 10. 23. 6. The use of it principally appears when storms and difficulties arise the real use of it is to stay the soul when troubles come it quiets the soul and makes it patient and content under pressures 1 Tim. 4. 10. Motives to Hope First There is a necessity of it we cannot live without it it is an expectation of an absent good we shall be dasht on the rocks continually if we have not this Anchor of our lives Prov. 10. 28. 1 Pet. 1. 13. Secondly When this grace is wrought in the soul it will keep it in a quiet calm condition Thirdly It will be a great help to Holinesse He that hath this
another I. The rectitude of it In the state of Innocency there was little use of it while man did not offend God nothing offended him Christ was perfectly holy and yet angry at the hardnesse of mens hearts and the pollution of the Temple so man might have been angry at the sin of the devils when he knew it Then it would have been no perturbation to his spirit nor blinding of his minde II. The corruption of it Wherein observe 1. The Object this corrupt anger is conversant about and the measure of it 2. The Causes which produce it 3. The many cursed Effects it produceth in mens lives Of the first There are many Objects of anger The right object is dishonour done to Gods name sin that only displeaseth God The object of it is mistaken 1. When I am angry with God he is exempted in regard of his excellency and spotlesse holinesse Ionah was faulty this way and Salomon notes it of men who have perverted their wayes that they fret against God 2. When I am angry with my Superiours it being the passion of correcting punishing the faults of such should grieve us not anger us therefore Ionathan was not altogether blamelesse for being angry against his father Saul in the behalf of David 3. When I am angry with an innocent party where there is no fault there should be no displeasure Lastly In most cases to be angry with unreasonable or senslesse creatures which are too mean to be the objects of anger as Balaam was wroth with his Asse so to be angry with a horse for stumbling or starting unlesse when they be exorbitant from their natural goodnesse as when the Lion and Bear would worry a sheep Secondly One offends in the measure or quantity of anger when he is angry more then enough The proper end of anger is to awaken courage and set it a work to chastise evil or to resist and beat it down that the minde may not be surprized with it such a moderate stirring of this passion as doth serve thus to set the minde a work to resist and oppose a fault or evil thing is allowable but if it come to a greater heat or flame then so then it exceeds and is naught If it be more vehement where the offence is less then it is excessive There may be a fault in the defect when we are not moved a just occasion of anger being offered as in admonishing reproving or correcting Secondly The Causes which produce it Since the fall the natural humours of the body The immediate cause of it is pride and arrogancy the fruit of self-love Proud and haughty scorner is his name that deals in fierce wrath Should such a one as I be thus dealt with 2. Our low esteem of others in comparison of our selves 3. Those things which should cause us to be meek and quiet as learning wisdom any affront done to that excellency which God hath given us whereas these should cause us to be meek our weaknesse which should also make us meek puts us into passion simple and sick folks are most passionate Thirdly The cursed Effects and fruits of this passion of anger 1. It produceth a great deal of sorrow and woe in this world The angry man never wants woe who hath reproaches enemies 2. It disarms the soul of its own force and layes it open to be invaded by an enemy In patience possesse your souls Prov. 25. ult 3. Puts out the eye of our reason Ira furor brevis Eccles. 7. 9. Impedit ira animum ne possit cernere verum Ionah said to God I do well to be angry to death 4. It hurries all the other passions of the soul it s own way 5. It is destructive to one of the principal ends of mans being to humane society Prov. 22. 24. 6. It sets the tongue on fire whence comes reviling raging Moses when he was angry spake unadvisedly with his lips 7. It produceth abundance of wicked actions swearing cursing quarrelling hurting and rude carriage crying stamping staring 8. It hinders a man from any communion with God 1. From hearing Receive the ingrasfed word with meeknesse 2. Prayer 1 Tim. 2. 8. Unbelief and anger hinder our prayers 3. The Sacrament that is a feast of love 9. It quencheth all the motions of Gods Spirit and closeth with the devil he by it possesseth the very soul Ephes. 4. 26 27. Mans nature is enclined to causlesse ungrounded and excessive anger 1 Sam. 20. 30 31. Eliab was angry with David when he spake valiantly Nebuchadnezzar raged against the three children for not worshipping his golden Image and against the Wise-men of Babel for not being able to declare his dream Herod also was wroth against the Wisemen because they returned another way and brought him not word back again concerning the childe Jesus whom they came to enquire of and worship A godly man may fall into passionate fits be over-cholerick as David and Ionah Reasons why man is so prone to this unreasonable distemper 1. The abundance of those vices in every one which concur to the working of unjust anger 1. Self-love which makes one prone to anger because it is so wakeful jealous observative 2. Folly Anger rests in the bosom of fools A fool in the day of his wrath is known An angry man exalteth folly gives it a high room in his heart makes it a great ruler and commander within him now all men are in the corruption of nature fools and have that title given them by the holy Ghost 3. Pride By pride alone cometh contention saith Salomon 2. Anger is a common fault therefore Salomon saith Make no friendship with an angry man lest thou learn his wayes 3. Men make small account of it a little passion choler they say 4. The bodily temper in the farre greater number furthers it the fiery choler which is in a mans body is the instrument of this hot vice So having a soul defiled with those vices which beget anger a body consisting of such humours as will set anger on work finding many examples of it and making little account of it no wonder if a man do prove a wrathfull creature This anger is greatly disgraced in Scripture Prov. 12. 16. 14. 17 29. 21. 24. 19. 19. 22. 24. 29. 22. it is a fruit of the flesh Lastly The work of grace in sanctifying anger 1. The efficient cause of holy anger The principal cause is the Spirit of God in planting a new nature in the soul and so in this affection Morall Philosophy may go a great way in moderating anger but the Spirit of God only makes it holy 2. Sanctified reason is the immediate caller of it out and orderer of it if it be holy anger it is a grace and therefore must be called out by reason Secondly The motive or occasion of it we are angry for what we should 1. Grosse and presumptuous sins done wilfully openly as Christ was angry
with the Pharisees and Peter Sins grosse for matter presumptuous for manner and mischievous in effect not common imperfections weaknesses 2. Insolencies against the Church and Commonweal 3. For wrongs offered to us in a publick place a place of Authority as Moses Thirdly The object about which it is conversant only sinne the persons with whom we may be angry are Our Inferiours or near Equals not our eminent Superiours though they do us some wrong Eccles 8. 3. It is an affection of punishing and we may punish no others least of all must we be angry with God Prov. 19. 3. Fourthly For the quicknesse of it we must be slow to anger Eccles. 7. 9. Pro. 14. 17 29. Mat. 5. 22. not without a cause or unadvisedly Fifthly The measure of it 1. It must be alwayes temperat so much as to quicken spirits not darken reason 2. It must not exceed the proportion of the evil when God is much dishonoured it must be more as in Moses Sixthly For continuance It never must be long The Sunne must not go down upon our wrath it must not be a bed-fellow There must not be more anger then is requisite for the true and proper end of anger The corrupt end of corrupt anger is revenge But the true and proper end for which God did plant it in the heart was twofold 1. That it might serve as a means to inable the body and minde more to procure its just defence against any evil or hurt that should be offered it especially against any sinful temptation Christ was angry with the Devil when he tempted him to worship him Iacob with Rachel Gen. 30. 2. 2. To stir us up when need is to use earnestnesse for the reforming of sinne in others which have committed it so Christ was angry against them that did buy and sell in the Temple and often against the hypocritical Pharisees which made him so sharp with them oftentimes Marks of sanctified anger 1. What is the thing which stirres this passion Is it because God is dishonoured Moses his spirit was never stirred above twice in his own cause but he was impatient when the Israelites worshipped the golden Calf The zeal of Gods house consumed Christ. 2. Such a one is most of all angry with himself because he knows no man commits more injuries against that which is dear to himself Gods glory his own peace against his own wanderings failings 3. He observes that rule Be angry and sin not because it is against sin 4. Holy anger will provoke him to his duty Nehemiah was troubled when the Sabbath was prophaned 5. It doth not exceed for measure Means 1. To provoke this affection against sin 2. To bridle our inordinate passion about things for which we should not be angry Of the first Consider first how amiable a thing it is for a man to be impatient for God a great part of our holy zeal which is the edge of the soul is anger against sinne It is intensus gradus purae affectionis zeal is a composition of love and anger Secondly God himself is extreamly angry with sinne and the workers of iniquity He is jealous wrathfull he drowned all the world burned five Cities made his Sonne drink of the cup of his wrath was never angry for any thing but sinne Thirdly Rightly understand the nature of sinne what ever may call out anger meets only in sinne it is an injury against God a contempt an ingratitude against him who is the holiest wisest excellentest in heaven and earth who are they that do this base creatures worms potsherds that receive every thing which is good from him Secondly How to bridle our inordinate passions 1. Take heed of pride and overweening thy self Pro. 11. 2. 21. 24. David was much provoked at Nabal but suffered Shimei to rail at him there is nothing to be esteemed but the glory of God his favour communion with him 2. Avoid suspition love which is opposite to anger is said not to be suspicious 3. Abstain from all occasions of anger take heed of tale-bearers resist it in the beginning 4. Consider the excellency of meeknesse and long-suffering rightly understand the hand from which every injury comes real or supposed Shimei cannot curse David but God bids him he orders it 5. Look to thy own thoughts passe the thing over doe not think of it Matth. 15. 19. 6. Consider the glorious examples of Moses David Christ himself 7. Often disgrace this vice unto your selves call to minde how earnestly God hath condemned it how he hath vilified it and those that give themselves unto it Anger rests in the bosom of fools the holy Ghost bids us put away anger and wrath bitternesse crying and evil speaking he bids us Walk not with an angry man nor have fellowship with a furious man he saith An angry man aboundeth in transgression it is opposite to Love the best of vertues a very drunkennesse and disgrace thy self to thy self Reverence It is an affection by which the soul is stirred to entertain the good which appeareth to be of some worth or excellency according to its worth It must be exercised upon fit objects things and persons reverend The holy things of God his Sanctuary Sabbath Word Sacraments and other Ordinances in which men draw near unto him Levit. 26. 2. The Image of God consisting in righteousnesse and holinesse Salomon saith that wisdom shall give a comely ornament The Persons to be honoured are 1. The godly and vertuous whom we must respect for the image sake of God that is in them 2. Governours and rulers of all sorts Commandment 5th 3. The Ministers of the Gospel 4. Aged persons having a stamp of Gods eternity Reverence is properly exercised upon a person esteemed excellent and eminent in grace and vertue especially if it be also joyned with Soveraign Authority If Authority be separated from Vertue yet in well considering men it will beget Reverence for the place will be loved though not the party If Vertue be separated from Authority that will beget a great measure of Reverence in a well-judging soul. Secondly For the measure we must honour and reverence things and persons more or lesse as they are more or lesse reverend every person and thing according to its degree We must not reverence 1. Idols and false gods I mean the image of any God-head set up to worship or any conceited imaginary God To kisse the Calves a sign of Reverence was a sinne 2. Vile and base men of sinful and wicked carriage in regard of wealth wit beauty and other paintings Masters Parents Kings must be reverenced for their Authority but not for other vain things Zeal Zeal is by some defined the heat and intention of all the affections as varnish is no one colour but that which gives glosse and lustre to all Act. 26. 7. It is a holy warmth wrought by the Spirit of God whereby all the affections are drawn out unto the utmost for the
and he that cannot do both must do neither Christ saith No man can come to the Father but by him and saith If you ask any thing in my name you shall have it he never sendeth to any other name nor maketh any such promise and the Apostle saith By him let us offer to God the Sacrifice of praise and therefore also of prayer therefore the prayers of all Romanists which do offer up their services in another name are altogether abominable to God Thirdly If the person praying be an impenitent sinner a man that hath not turned to God by repentance but doth proceed to allow and serve sin in himself his prayer is abominable to God for it is plainly said The prayer of the wicked is an abomination to God and what hast thou to do to take my name into thy lips and hatest to be reformed All that an impenitent man doth is loathsome if he pray not he sins because he omits a duty if he pray he sins his prayer is defiled with his sins so that till a man truly repent he cannot pray acceptably These are faults in respect of the three Persons interessed in prayer which do abolish prayer and turn it into sin Some other there be in respect of the frame of the prayer it self 1. For Matter 2. For Manner 3. For End of praying First For Matter if one either ask or give thanks for things simply sinfull and unlawfull as if a thief pray to God to speed him in his theft or give thanks for the successe he hath had in it or the like this is manifestly to offer a dead polluted and defiled thing upon Gods Altar Such prayers must needs be abominable to God and they seek to make him partake with mens sins Secondly For Manner when one asketh meerly with the lip and tongue for they worship God in vain that draw near to him with the lip and the heart is farre from him as the Prophet chargeth the people To tender to God a meer sound of words as if he were pleased with breath when one taketh no care to understand the words and to have his heart affected with them this is to mock God not to serve him We are commanded to draw near to the throne of grace with a true heart Heb. 10. 22. He saith My sonne give me thy heart that being not offered to him all is loathsome wherefore mumbling over of words not at all understood and to which the heart cannot be joined such as are the common Devotions of the Church of Rome is a sinning against God not a serving of him Lastly Prayers made to wrong Ends are odious Acts 8. 19. Iames 4. 3. For example he that prayes onely to be seen of men and hath none other drift in his prayer but to win applause and commendation of men he hath his reward God loathes him The end of prayer is not to win praise of men but to humble our selves before God When we pray for spiritual blessings to be eased our desires in asking should suit with Gods ends in giving Ephes. 1. 6. We should desire these things viz. pardon of sinne grace and salvation that God may be glorified by them When we desire outward protection and provision meerly that we may live more comfortably Agur had an eye to Gods glorie still in his requests Prov. 30. 8 9. Another ill end is to satisfie Gods justice or to deserve heaven or the like this is like them that said Shall I give my seed for my sinne this is to put Christ out of office and offer strange incense to God If all must be put up in the name of Christ then sure we must not dream of satisfying or meriting by prayers Prayers must be humble but they are proud when we dare conceit such worth in them as to satisfie Gods justice for sinne or to deserve heaven Whosoever prayes so his prayer must needs be abominable to God These be the things which utterly spoil prayer there are some other things which do somewhat blemish and fully this dutie as it were but make it not wholly displeasing if they be observed with humiliation and trusting upon the intercession of Christ for acceptance These are brought to three heads 1. In respect of entrance into prayer 2. In respect of continuance in it 3. In respect of the frame of the prayer it self First There are two faults in regard of the entrance into prayer The one backwardnesse dulnesse aversnesse when one hath no inclination to it doth it against the hair and puts it off still and is manifestly unwilling to it If God loves a chearful giver surely then a man that comes to prayer willingly This likely ariseth from some guiltinesse or unbelief or estrangement from God he draws not near with confidence that is so backward and loth to come to it Another fault in entring is to come rashly before God forbidden by Salomon Be not rash with thy mouth neither let thine heart be hasty to utter a thing before God Eccles. 5. 2. when men rush into Gods presence without any consideration of Gods greatnesse and their own basenesse without any endeavour before at least with some few short thoughts such as the time and occasion will permit then he doth not declare a due esteem of God as if a man would break into the chamber of his Prince without knocking or using some means to make a fit entrance for though God be ever equally at leisure yet we cannot be fit without some preparing of our hearts by some preconsideration of him For continuance of prayer there are two faults First When one is even weary of prayer tired with it and is even at a non-plus knows not how to go forward nor what to say next to God no not so much as to sigh groan and crie to God sometime abundance of desire hinders the orderly placing of words this is no sinne in solitary devotions sometimes a kinde of negligence and indisposition causeth that a man is at an end before he begin and hath no heart to proceed this comes from deadnesse of spirit and shews senslesnesse of our state hardnesse of heart and unbelief and customarinesse and cannot but be a great fault Another fault is chiefly in publick prayer when a man goes beyond the limits of time and by an unseasonable length of prayer thrusts out other occasions to the hinderance of himself or others overlong praying specially with others and with our selves out of season when other occasions require us is a fault and this is often but a spirit of carnal devotion by which the Devil seeketh to bring prayer in disgrace Indeed when a man hath fitted his occasions then if with our Saviour he spend the night in prayer he doth well but all unseasonable length is blame-worthy Now for the frame of the prayer it self one may offend in the matter and manner There are four faults for matter of prayer 1. When one is very much still in
opinion of tying grace to the Sacraments overthroweth 1. The highest and most proper cause of our salvation which is Gods free election to which only grace is tied 2. The only meritorious cause of our Regeneration which is the bloud of Christ properly purging us from all sin 3. The most powerfull next and applying efficient which is the holy Ghost Titus 3. 5. The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum a place very near hell and their bodies out of Christian burial as they call it into an unhallowed place The Thief on the Crosse wanted the outward Baptism yet was saved Luke 23. 43. He that beleeveth and is baptized shall be saved See M. Perk. Cas. of Consc. l. 2. p. 108. to 115. Baptism is necessary not only as a thing commanded but as an ordinary means of Salvation yet that necessity is not so absolute that the denial of Baptism even to Infants should be a certain argument of perdition The Persons who must baptize The Papists say Those that are not ordained and women in case of necessity may baptize No woman is a fit Minister of Baptism For 1. The Minister in his ministerial actions sustaineth the person of Christ which a woman cannot do 2. Those which are called to baptize are called also to preach for the Sacrament without the Word is a dumb Ceremony and as a Seal to a blank and Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any man should set the Kings broad Seal to any instrument but the Lord Keeper his fact were high treason And is there lesse danger in counterfeiting the great Seals of Gods Covenant Aquinas parte tertia Quest. 67. Artic. 3. saith Laiâ—us potest baptizare and Art 4. mulier potest baptizare That place Matth. 28. is as strong against womens baptizing as it is against their preaching For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time The Priests and Levites which were appointed to teach the people were also appointed to sacrifice and minister other Sacraments in the Church Cartwright denieth Women and Laicks power Whitgift and Hooker plead for it but K. Iames would have it appropriated to the Minister The ordinary Minister of Baptism is a person consecrated Baptism being the solemn Rite of initiating Disciples and making the first publick profession of the institution it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church and make Disciples D. Taylors Divine Instit of the offices Ministerial Sect. 4. Zippora circumcised her sonne before her husband Moses which was a Prophet of the Lord and to whom the office of Circumcision did appertain 2. She did it in choler If the essentials of Baptism be observed viz. washing In the Name of the Father Sonne and holy Ghost it is Baptism The Baptism of Hereticks is Baptism and therefore it is imputed to Cyprian for an errour that he affirmed Baptizatos ab Haereticis esse rebaptizandos and the Donatists are esteemed Hereticks for that reason No man may baptize himself Smith was a Se-baptist he baptized himself which neither Iohn Baptist nor any did before him How Christs Baptism and Iohns differ There was the same Doctrine the same Rite the same Oblation of Grace in the Baptisme of Iohn and Christ Therefore it was the same Baptism for Substance and of the same efficacy Vide Scultet Exercit. Evangel lib. 1. cap. 35. The Persons who are to be baptized Infidels converted to the faith and the Infants of one or both Christian Parents Some deny Baptism they acknowledge not the baptizing of Infants or others but onely the inward Baptisme of the Spirit See Matthew 28. 19 20 Mark 16. 26. The Scriptures teach that this Sacrament is necessary for Infants Iohn 3. The Scriptures shew that Infants are in Covenant Ezek. 6. 20. that is at the birth his by vertue of the Covenant and were in times past sealed with the seal of the Covenant They witnesse that the Kingdom of Heaven belongs to Infants Matth. 19. By Baptism Christians are admitted into the Society of this Kingdom Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved See Psal. 103. 17. Christ commands all Nations to be baptized Infants are part of a Nation Mat. 28. 11. I think the Apostle doth plainly hold Col. 2. that Baptism hath succeeded in the room of Circumcision which is also the common and received opinion of Divines Gillesp. Miscel. c. 18. Infants of Christian Parents ought to be baptized because the children of the Jews in Covenant were circumcised for let the particular differences between Circumcision and Baptism be never so many yet in this they agree that they are both Sacraments of initiation and so belong to them that be in Covenant the faithful and their seed M. Ball. Vide Rivet in Gen. 17. That which confirms me in the belief that the Apostles did baptize Infants where they baptized housholds where fathers and children were together is because of the continued practice of it in the Church of God ever since of which we have as good evidence as of any controverted point in Ecclesiastical History Supposing Infant-baptism a nullity I cannot understand how any in the world should this day be lawfully baptized unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others for certainly untill the Anabaptists arose in Germany all the baptized world were baptized while they were Infants and consequently the first Anabaptist was baptized by an unbaptized person and so in conclusion we must all turn Seekers and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse M. Martials Def. of Infant-bap p. 245. A man by embracing one errour undertakes for all of the same cognation and line as for example He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism stands obliged through his engagement to this one errour to maintain many erroneous and Anti-Evangelical opinions Where ever God takes parents into Covenant he takes their children also See Deut. 27. 14 15. 2. Infants are as capable of the benefits of Baptism as men there is no benefit of Baptism but the party that receiveth it is passive we are said to be baptized into Christ to be made one with him the union begins on his part so to receive remission of sin 3. Infants while they are so may be truly members of a visible Church Luke 18. 16. One hath better ground to go by to administer Baptism to a childe of believing Parents then to men of years a mans profession may be unsound and hypocritical for the other I have Gods promise I will be
Body a pledge whereby whole Christ with all his merits and all that he is is made over to a believer 4. A means of exhibiting Christ to the soul. The Sacraments are Instrumenta quadantenus moralia they are accompanied with the power and vertue of the holy Ghost We must therefore receive the Sacrament To confirm our faith Communion with Christ and all saving graces in us to keep in remembrance the Lords death untill he come again and to testifie our love one towards another 1. Our Faith God is able and willing to save us 1. Able to save to the utmost look upon him 1. In his Natures God-man Man that he might suffer God that he might satisfie 2. In his Offices he is a Prophet Priest and King Mat. 8. 2. 2. Willing he died to save humble and penitent sinners Rom. 8. 34. Rom. 4. ult if he spared not his life for us he will spare nothing else There is merit and grace enough in him what ever my sins are or have been for pardon of them and salvation 2. Communion with Christ and all saving graces in us Gods end in instituting of Ordinances is that we might meet him there and have Communion with him Exod 20. 24. it should be our end in frequenting Ordinances Gods eye is specially on our end in all religious duties Matth. 11. 7 8. Hos. 7. 14. Zech. 7. 5. 1. He pondereth the heart 2. He judgeth of our actions by the end 3. The answer will be sutable to our end The Sacrament is the nearest and visiblest Communion with Christ on earth We come to God by Christ in prayer as our Intercessour in the Word as our Teacher in the Supper as the Master of the Feast Rom. 6. 11. 3. To keep in remembrance the Lords death until he come again 1 Cor. 11. 26. that is 1. The Doctrine of it the bread represents his body the wine his bloud we shew our belief of this Doctrine 2. The Necessity of his death we hereby testifie to God our consciences fellow-Christians the world our need of Christ as bread is necessary for our bodies 3. The Sufficiency of Christs death no two creatures are more universally sufficient for all sorts of men then bread and wine therefore God made choice of them for this purpose 4. The Application of Christs death it is the receiving of bread and wine into our stomacks that nourisheth us when the conscience beginneth to be oppressed with the hainousnesse of sinne and the fear of Gods vengeance we should consider Christ bare the curse for our sins upon his body that we might be delivered from them and made perfect satisfaction to his Fathers justice that we might be received into favour Rom. 8. 34 35. 4. To testifie our love one toward another that I shall speak of afterward Of duâ— Preparation for the Sacrament We must labour to perform all holy duties in a right manner God requires preparation to every service to the Sabbath Sacrament Some say the scope of the first Commandment is that Iehovah alone must be our God whom we must worship of the second that he must be worshipt alone with his own worship of the third that he must be worshipt after his own manner God is more delighted with Adverbs then Nouns None might approach to the holy things of God having his uncleannesse upon him Nadab and Abihu through carelesnesse or hast brought common kitchin fire whereas it should have been heavenly fire therefore God punisht them God makes admirable promises to prayer yet if we perform it not in that manner which God requires he abhors it Psal. 109. 8. The word is the power of God to convert and strengthen us 2 Cor. 2. 16. The Sacrament is a seal of the Covenant yet if it be received unworthily it is a seal to a blank Iudas took the Passeover at least and the devil entred into him See 1 Cor. 11. 18 20. so the great duty of fasting if not rightly performed is unacceptable Isa. 14. 12. See 2 Chro. 25. 2. and prayer Prov. 15. 8. Reasons 1. Because the Lord requires and orders the manner as well as the matter our obedience must have Gospel-perfection sincerity and integrity In the Passeover the Lamb must be perfect of the first year the man and the Lamb prepared and it offered in the appointed time See Exod. 12. 9. 2 Chron. 30. 18 19. There were four dayes preparation for the Passeover the Lords Supper both succeeds and exceeds it The Ark was to be carried on the Priests shoulders 1 Chron. 15. 13. God made a breach on them because they sought him not after the due order 2. The manner of performing the duty is the most spiritual part of it Non tantum considerandum est id quod agimus sed etiam quibus circumstantiis This shews the true cause why our attending upon God proves so unprofitable and uncomfortable to us because we rest in the work done Secondly We should labour to perform the Ordinances aright and that we may do so 1. The person must be accepted God had regard to Abel and his offering Cains Sacrifice for the matter was as good as Abels the person is onely accepted in Christ This is my beloved Son in whom I am well-pleased in him with us 2. Ever bring God the best thou hast in thy approaches to God bring the best devotion affection Cursed is the deceiver that hath a whole one and brings a blemished one Mal. be troubled thou canst bring no better 3. Come in faith rest upon the promise of Christ that thy services shall be accepted mingle faith with hearing prayer 4. Bring an humble Spirit Let thy soul be rightly possest with the majesty and holinesse of that God to whom the duty is tendred Revel 4. 3. The Lord is to be lookt on as a King in his Glory in his Throne we have a principle of envy in us whom we envy we undervalue 5. Bring a right estimation of the excellency and ends of the Ordinance Isa. 2. 3. Hear and thy soul shall live Take heed how you hear with what measure you mete it shall be measured to you again according to your diligence in the duty will God measure out his blessing 6. There must be a serious meditation before-hand of the spiritual manner of performing the duty Heb. 12. 28. Do not utter indigested prayers a Minister should speak as the Oracles of God 7. One should labour to stir up the graces sutable to the duty and keep down the sins opposite thereto 1 Pet. 2. 1 2. Iam. 1. 18 19. It is the duty of Christians in a special manner to examine themselves that they may come prepared to the Lords Supper 1 Cor. 11. 20. to the end the Apostle proves the necessity of preparation both from the nature of the Ordinance or the institution of it the benefit that we reap by coming prepared and the mischief that befals those that come
creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
we come to see that the Sacraments are the Lords Ordinances and that those things which he promiseth in the Covenant of Grace and sealeth in the Sacrament are farre better then all profits and pleasures in this world By it we come to be stirred up to desire and long after these benefits and so to covet them that nothing in this world will satisfie us without them We should exercise faith at the Lords Table view the arguments the Ordinance it self affords 1. Here is Christ crucified before thine eyes and he clearly offers it to thy soul in particular he applies it to thee This is my body which was broken for thee and my bloud which was shed for thee Run over the sad story of Christs agony and say This was done by my Lord for my poor soul. 2. The Lord cals thee hither on purpose because thou art weak He will cherish weak beginnings Mat. 12. 20. For our affections we must behave our selves with joy comfort and reverence See 2 Chron. 30. 21. Mat. 26. 30. Thy heart should be cheerful in God and thankful praise him Thankfulnesse and joy are the effects of faith the Ordinances are often compared to feasts and banquets because of the spiritual delight and rejoycing which the soul ought to take in them Hence the very Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the giving thanks unto God for his mercies The outward duty is comfortable Circumcision was a bloudy rite yet this is nothing to the inward sweetnesse Iohn 4. 32. In one of the Evangelists it is said Christ blest the bread in another it is said Christ gave thanks Christ when he instituted this Sacrament gave thanks to God the Father that he was pleased to send him into the world to die for poor souls Fear is proper to the duty of the Supper because of those excellent mysteries Chrysostom cals this Table Horribilis mystica mensa Psal. 68. 35. mixt affections do best in a mixt state in the whole worship of God Psal. 2. 11. Hos. 3. 7. For our thoughts We must meditate 1. On the outward signs and what they signifie 2. On the dainties prepared 3. The love of him that prepared them 4. On our communion with Christ his Graces and faithful people The effect of these affections and thoughts will be stirring up the heart to thanksgiving When we taste the wine we should consider its properties Psal. 104. 15. Iudg. 9. 13. so there is satisfaction to God and comfort to the creature in the bloud of Christ wine ingenders new spirits warms and refines them the bloud of Christ infuseth a new vigour into the soul. Our Communion with Christ in the Supper is not only with his gifts and graces but with his Person whole Christ. There are two Elements to signifie this Bread his Body and Wine his Bloud Our Communion is with his whole Person with Christ invested with all kinde of Offices to do us good and furnished with rich graces and comforts 1 Iohn 5. 16. We partake of his wisdom as a Prophet righteousnesse as a Priest grace and glory as a King What must be done after the Sacrament We must endeavour to finde an increase of faith love and all saving graces in us abounding more and more in well-doing We should speak of the sweetnesse of Christ to others Psal. 34. 8. Some Disciples have gone from this Supper triumphing and trampling upon Satan as Lions breathing fire saith Chrysostome terrible to the Devils themselves If we finde not the fruit of this Ordinance presently either it may come from want of preparation or from trusting in our own preparation 2 Chron. 26. 15 16. or want of thankfulnesse for our preparation 1 Chron. 29. 14. or from want of stirring up the graces we have received in that duty Isa. 57. 8. 2 Tim. 1. 6. Or Because we were not humbled for former neglects Psal. 32. 4 5. God may deny us the present sense of our benefit 1. To train us up to live by faith 2 Cor. 5. 7. 2. To try our graces 3. That we may more diligently search into our own souls Psal. 77. 6. How oft ought the Sacrament to be received Amongst the Papists the people communicate only once a year viz. at Easter which superstitious custom many of our ignorant people follow Calvin 4. Institut 43. 46. roundly professeth that it behoveth that the Eucharist be celebrated at least once a week The Christians in some parts of the Primitive Church took the Sacrament every day because they did look to die every day Now in many places it is administred every moneth Object The Passeover unto which the Lords Supper succeedeth was celebrated once a year and therefore once only for this Sacrament is sufficient Answ. God ordained that the Passeover should be celebrated but once only in the year and on a certain moneth and day the Jews had many other visible signs to represent Christ and his benefits they had Sacrifices every day and legal washings but he hath appointed that this Feast of the Lords Supper should be often solemnized and that we should come often unto it 1 Cor. 11. 25 26. That the frequent celebration of the Sacrament is a duty is inferred from this Text by Peter Martyr Calvin Musculus Aretius Hyperius Tossâ—nus Pareus Piscator Dickson and Mr Pemble See Iohnsons Christian Plea Chap. 14. In the time of the Apostles the purest age of the Church they solemnized it every Lords day Acts 20. 7. yea it was their daily exercise as often almost as they had any publick meeting for the service of God Acts 2. 42. And this custom long continued in the Primitive Church after the Apostles times not only in the dayes of Iustin Martyr and Tertullian but also of Chrysostom and Augastine as appeareth by their writings untill by mans corruption and Satans malice the commonnesse of the action exposed it to contempt We should come often to the Sacrament there is no exception but want of occasion or some just impediment There was in old time a custom there should be a Communion every Lords day every one not receiving without lawful excuse being excommunicated which Charls the Great in some sort renewed and which Bucer advised K. Edward in this Land to restore again Whether if an Ordinance and namely the Sacrament of the Lords Supper though there seems to be the like reason in other Ordinances cannot be so administred but that by some which partake of it it will notoriously be prophaned that be a sufficient reason for the non-administration of it Or Whether for want of order and government to keep off such as are notoriously unworthy the administration of the Sacrament may and ought to be suspended Again Whether a Minister may lawfully and with a good conscience continue there in the exercise of his Ministery having a Pastoral charge where he hath not power to administer the Sacrament of
comforts of this life so farre as comlinesse and necessity will permit that we may be more seriously humbled before God and more fervent in prayer 1 Cor. 7. 5. Ioel 2. 14 15 16. Dan. 9. 1 2 3. 10. 1 2 3. Ezra 8. 21. It hath the name of Fasting from one most sensible part viz. the abstinence from food denominating the whole exercise We must abstain 1. From bodily labours and worldly businesse For the time of the Fast hath the nature of a Sabbath It is called by the Prophet Ioel a solemnity or day of prohibition Ioel 1. 4. 2. 15. wherein men are forbidden to do any work as the Lord expoundeth that word Lev. 23. 36. Deut. 16. 8. 2. Food there must be a total abstinence from meat and drink so farre as our health will permit 2 Sam. 3. 35. Ezra 9. 6. Esth. 4. 16. Ion. 3. 7. Act. 9. 9. 3. From sleep in part David lay upon the ground all night 2 Sam. 12. 26. See Esth. 4. 3. Ioel 1. 13. 4. From costly attire Exod. 33. 5 6. heretofore they wore sackcloth and lay in ashes and used all those actions which might humble them in Gods presence 5. Carnal delights Ioel 2. 16. 1 Cor. 7. 5. 6. The end must be religious to be better fitted for prayer and seeking of God The ends of a Fast are two humiliation and reconciliation as appeareth Levit. 23. 26. to 33. The things in which the Fast must be spent are exercises fitting these ends The means 1. of Humiliation are Natural or Spiritual The Natural are forbearance of food both meat and drink so farre as it may stand with our ability and not hinder ut from praying and good meditations as also of work and labour wherefore it is called sanctifying a Fast Levit. 23. 28. Ioel 1. 14. and all natural delights otherwise lawful Ioel 2. 16. 1 Cor. 7. 5. and lastly of costly attire Ionah 3. 8. To appear in a mean habit is a natural help of abasing our selves but in private Fasting we are bid to anoint our selves Matth. 6. that we may not appear to fast The Spiritual helps are chiefly four 1. Examining our hearts and lives that we may finde out our manifold sins Lam. 3. 40. 2. The aggravation of our sins by considering their hainousnesse in regard of the ill effects and the like 3. Confessing them and judging our selves for them 4. Praying for the Spirit to humble us bemoaning our own hardnesse These are Means for humiliation The Means secondly of Reconciliation are two First To plant in our selves a firm purpose of leaving sinne Isa. 1. 16 18. by considering the necessity profit and difficulty of leaving sinne and Gods promises to help us and by fervent prayers to him to encline our hearts to his testimonies and to strengthen us that sin may not overcome us Secondly To settle our hearts in a stedfast confidence of his mercy in Christ pardoning and accepting us This may be wrought by considering the multitude of Gods mercies the infinitenesse of Christs merits the largenesse of Gods promises and the examples of those whom he hath pardoned and then by crying earnestly to him to strengthen our faith and seal up our adoption to us by his Spirit The usual time of a Fast is a natural day from Even to Even or from Supper to Supper Iudg. 20. 26. 2 Sam. 1. 12. 3. 35. Iosh 7. 6. We reade of a three dayes Fast in Nineveh â—onah 3. 7. and in Esther and her Maids and in Paul Acts 9. 9. and of seven dayes Fast 1 Sam. 12. 16 17 18. and of Daniels Fast abstaining from all pleasant bread and drink and giving himself to prayer and humiliation for three whole weeks Daniel 10. 1 2. And we reade of Fasting alone till Even Iudges 20. 23 26. 21. 2. 2 Samuel 1. 12. 3. 36. Such a Fast may either be kept of many together a whole Congregation publickly or by a few that is a Family or two privately or else by one alone secretly as we may perceive in the former examples In private and solitary Fasting we should carry the matter so that it may be private and we may not appear to Fast. Some think it not therefore convenient for so many to meet in a private Fast as may make the face of a Congregation and that go beyond the number of a usual family or two for this say they is to turn a private duty into a publick The times for Fasting are First When Gods judgements are ready to fall upon us either personal or publick judgements then there is reason for a private or publick Fast so Ezra's Fast was because of the great desolations upon the Church and Esthers because of the bloudy Proclamation to kill all the Jews Secondly When we desire to obtain any publick or particular good so Act. 13. when they desired publick good on the Ministery they fasted and prayed So Hannah for her particular she fasted and prayed for a childe When we undertake any great and dangerous businesse for which we need Gods help See Matth. 4. 2. 17. 21. Act. 13. 24. 14. 23. Thirdly When we are pressed with some speciall sinne 1 Corinth 9. 27. 2 Cor. 12. 8. A man is not bound to an acknowledgement of all his particular sinnes when he comes solemnly to humble himself before God He hath not such clear light to discern sinne not so faithful a memory to retain it nor is not so watchfull to consider his wayes Psal. 19. 12. 40. 12. Eccles. 1. 15. A general repentance sufficeth because he that truly repents of all known sins repents of all sins After some scandalous fals we must be more particular Psal. 51. David chiefly spends his sorrow on that great sin In deep distresse we must search diligently to finde out the sin that provokes God Psal. 32. We should rise early on a Fast 2 Sam. 12. 16. Ioel 1. 13. It is probable that for this cause some lay on the ground others in sackcloth in the night of their Fasts not only to expresse but further their humiliation by keeping them from sleeping overmuch or oversweetly Preaching was used by Gods people at their solemn Fasts to quicken them to prayer Nehem. 9. 3. compared with 8. 8. Ier 36. 5 6. It is not unlawful to fast privately on the Lords-day the service of the ordinary Sabbath is not contrary but helpfull to the exercise of mourning and godly sorrow and when we conceive greatest sorrow for sinne it is not unlawfull to rejoyce in our redemption by Jesus Christ Christ forbad it not on that day it not convenient for a publick Fast since it should be consecrated unto God onely for that purpose We should remember the poor on that day Isa. 58. 17. Quod ventri subtrahitur illud pauperi detur The Popish Fast is a mock Fast worse then the Pharisaical which yet is condemned by Christ. First Fasting is made in
in any such exercise of religion for the end and purpose of pleasing God and getting grace from him with respect of conscience to him as esteeming that he must and will have it so or else the service shall not be well-pleasing and acceptable to him this is a part of worship or of divine Service For example a man brought an Ox or a Ramme a Lamb or such like thing and presented it to the Priest he did offer it unto God and that directly with intention of exercising obedience and faith to God Likewise this Offering was to be made by a certain person in a certain place at a certain time with certain Garments and Rites So all those observations became parts of this worship for in these also the intention of the doer was directly carried to God hoping and purposing by them to please God and exercise faith and obedience and other graces as well and as much as by the very offering it self and accounting the service not to be acceptable to God without them The things commanded here are of two sorts 1. For the performance of divine service 2. For the preservation and continuance thereof For the right performance of divine worship some things are to be looked unto for the substance and circumstances of it For the substance of worship also some things are required for the Matter of it Manner of it For the Matter some things are required for 1. The Object of the service 2. The Subject of it that is the kindes and parts of it For the Object two things are required 1. That it be to the true God alone 2. For the parts that they be such as are prescribe and appointed by the true God For the Object it must be only the true God the Father of our Lord Jesus Christ which is the maker of Heaven and Earth the Sonne of God our blessed Saviour and Mediatour the blessed Spirit our sanctifier which God hath manifested himself to us in the Scriptures to him and him only must we tender our worship which is so essential to worship that it cannot be true unlesse it be appropriated unto him according to the words of the Law repeated by our Saviour saying Thou shalt bown down to the Lord thy God and him alone that exclusive and confining particle our Saviour addeth by way of interpretation Shalt thou serve or worship for so that word which in the original is Thou shalt serve Christ rendereth Thou shalt worship And great cause that he alone should be worshipped who alone is worthy of worship Seeing this worship is a solemn acknowledgement of his Deity we testifie that we esteem him the onely true God upon whom we depend and to whom we give our selves as servants Secondly This true God must be the object of our worship purely and by a clear work of the understanding conceived of in his Attributes and Properties not represented to the eye or any way pictured forth or imagined under any visible or sensible form or representation because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance and therefore Deut. 4. 2. is expresse telling Israel that they heard a voice alone in the time that God came amongst them to deliver the Law and saw no manner of Image or likenesse and therefore they ought not to corrupt themselves by making any Image or Representation God is not a body but a Spirit and Essence a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture saying Whereunto will ye liken me What similitude will ye make of me Isa. 48. 18. The way to cure this evil 1. Purge your hearts more and more from carnal affections Psalm 17. 15. Matth. 5. 8. 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine Essence 2 Cor. 3. 14 15 16. The Spirit gives us light and makes it powerfull to change the heart 3. Be much in the study of the Scriptures they are the image of Christ and he is the image of God 2 Cor. 3. 18. 4. 4. 4. Be obedient to divine institutions God knows what worship is best for himself Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum Tertul. 5. Consider your experiences of grace Exod. 15. 11. Mic. 7. 17. Luk. 1. 46. 6. Often view God in his stupendious works Psal. 104 observe the bounding of the Sea the hanging of the earth upon nothing Iob 26. 7. the beauty and motion of the heavens the order of all the creatures Hosea 2. latter end See Psal. 40. 18. 7. When you make use of sensitive things to increase your knowledge of God you must proceed by way of negation and argument and not by representation See Isa. 45. 15. 8. Labour to get a more perfect and clear notion of God follow on to know the Lord Hos. 6. 3. Heaven consists much in the vision of God For the parts of worship it is required that they be all prescribed unto us by the written word of God that he may not have cause to except against us saying Who required these things at your hands For seeing we do them to him we must from him know whether they will be acceptable unto him yea or no. His own will is the right rule of his own worship what is not conformable to the rule cannot be true worship Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed but keep themselves strictly to his appointment doing alone that very thing which he required without swerving to the right hand or to the left Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2. If God had left us without a patern in the wayes of his worship we should have wandered in incertainties the Heathens by the light of nature knew that there was a God and that he was to be worshipped yet they did but grope after him because they wanted a rule of worship Humane inventions in matters of worship have been brought in 1. By Satan he knows 1. That they take away the glory of worship that only is excellent which it plenum sui 2. That they take away the Majesty and Authority of it God shews no such Majesty any where as in his Ordinances but in heaven Revel 4. 2. 3. That they take away the power of Ordinances Matth. 15. 6. all the power of Ordinances consists in Gods presence in them
hath it 2. Endeavour to confirm your faith in Gods gracious promises both for pardon of sinne and deliverance out of all afflictions for this faith will hold up the chearfulnesse of the Spirit and so make it able to sustain it self in all hard times 3. Labour for an humble and patient heart be willing to bear any crosse 4. Take heed of carnal sorrow and discontent 5. If this temptation begin to seize upon you speedily reveal it and carefully resist it by opposing the sixth Commandment and by hearty requests to God to keep you from murder Luther saith he was so tempted to self-murder that he repeated this Commandment three hours together It is a Question worth resolving Whether a Duell or single Combate be lawfull By a Duell in this Question every single combate or monomachy or fight betwixt two is not to be understood for so the necessary defence of ones own life against the invader of it should be called into question but onely that single combate which is directly and voluntarily undertaken upon compact with the danger of killing or laming That kinde of Duell is simply to be condemned both in the accepter and challenger although the fault of the challenger be the greater There are 1. Publick combates undertaken in publick quarrels as to finish a battel by Duels and so save bloud there is no example found of this in all the holy wars of good men therefore not safe 2. It may seem to be a weaknesse in men to refuse the battell for why should not every man be couragious as well as one But if the Armies cannot agree to fight other wayes they shall not offend in using such dueâ—s and he of the combatants which hath right on his side sinneth not that killeth the other for he goeth armed with publick authority to do what he doth Secondly Private undertaken in private quarrels which is two-fold 1. Legal such as the Laws of Countreys allow as ours doth in some cases when a man according to the Law doth challenge his adversary in case of tryal of right or of appeal This legal trial by combate seems unlawfull 1. Because in them the Magistrate resigneth over his right to the Subject who is thereby made malicious and revengeful 2. The Scripture doth not at all lead us to any such triall yea it forbids private men to meddle with the sword in their own causes therefore the Magistrate may not bid them kill one another if they can 3. In cases of division a Lot would do better then the sword and would more easily and safely determine the businesse 2. Irregular and lawlesse when one man of his own head for a particular wrong challengeth another such challenges are sinfull against the Law of God being meer acts of vain-glory and revenge the Laws of the Countrey which punish the doers of such deeds 3. The Law of Nature because they attempt to punish a little wrong with the greatest of all punishments Ubi morimâ—r homicidae as St Bernard expresseth it Occisor laethâ—liter peccat occisus aeternaliter perit He that lives lives a murderer he that is murdered dies a murderer because he would have been one Two entirely loving brothers in Italy walking one Evening and beholding the sky full of Stars one of them jesting said Utinam mihi tantum esset bovum quantum in Coelo stellarum I would I had as many oxen as there are stars in the firmament the other merrily answered Utinam verò mihi pratum esset Coeli amplitudine I would I had a pasture as large as the Element and then turning to his brother saith he Ubi tuis bobus sis inventurus pascua Where will you finde pasture for your oxen In tuo prato said the other in thy medow His brother replied Quid si nollem What if I will not Etiam te invito pascerem said the other I would have pasture there whether thou wouldst or no. And so differing they grew to that passion at last that they drew out their weapons and became each others murderer Object A man is utterly disgraced if he decline the combate when he is challenged Answ. To a Christian this should be enough Prov. 19. 11. 16. 32. sin against God is more to be feared then shame amongst men and true Christianity is to be preferred before idle manhood CHAP. VIII The seventh Commandment Thou shalt not commit adultery THese two Commandments the sixth and seventh are immediate to each other and of the greatest cognation for anger and lust work upon one subject and the same fervour of bloud which makes men revengeful will also make them unchast This Commandment enjoyns the right ordering of our selves in regard of the power of propagation Some things it requireth directly some indirectly Directly it commands some things inward and some things outward Inward it enjoyneth an ability to restrain that desire even in the very heart and the thoughts of it that it be not excessive and vehement and inordinate carried toward any whom God hath not granted particular leave and license to desire or to enjoy The Lord would have mans desires of this kinde cool and moderate and so well ordered that they might be under the command of his own will and subject to the power of his reason arising no further nor to none other then the Lord shall give allowance for seeing by his gracious gift mankinde is increased and the increase of mankinde is the end of this action and it is not fit that mankinde should increase but according to his pleasure therefore he would have the heart carried even in this matter and able to hold its thoughts and inclinations in due compasse for object and measure This grace is called continency in Scripture a power of keeping our thoughts from unlawfull ranging in this kinde and this is the grace which the Apostle commends saying We should be able to possesse our vessel that is our body in holinesse and honour and not in the lust of uncleannesse or passion of lust as the Gentiles And this is the vertue of the heart that of the outward man is double 1. Out of Marriage 2. In Marriage Out of Marriage something is required in regard of the means inducing to this act something in regard of the act it self In regard of the things inducing to it in word and in deed In word modesty of speech that is an abstinence from all grosse and broad words and phrases either in speaking or writing which have an aptnesse in them to provoke or satisfie this desire in our selves or others and a care of using such phrases when we have need to expresse this action as may be farre from stirring up evil desires in us even an affected purity of phrase whereof we have clear example in the Scripture Also in deed there is required a carefull holding of the whole body and all the members of it from all gestures and motions that may stirre up
adultery when one alone either man or woman is married and the other not married as if Ioseph had abused his Mistresse here if the woman were either married or contracted both were to die if the woman be single we reade no Law of death there is also a double adultery when both the man and woman are married as David and Bathsheba which deserves death also by the Law so married folks do break this Law in regard of others Also secondly in regard of themselves both for the entrance into matrimony and use of it for entrance by a sinfull choice and a sinful proceeding Choice if one choose one within degrees prohibited as he in Corinth his fathers wife his step-mother or one formerly contracted and not justly severed from another Also for manner of proceeding when it is without consent of parents such a marriage is unlawful And so much for the breach in the entrance in the use it is by aversnesse to each other and by abuse These are the things directly forbidden in this Commandment indirectly there are forbidden all occasions of filthinesse and all appearances of it occasions to ones self and others To others by garish and overcostly attire especially the manner of the attire when it is light and fantastical also by impudent and immodest carriage Occasions of lusts to ones self are chiefly three 1. Idlenesse and sloth when men do give themselves leave to neglect their calling this we have examples of in Sodom David and this the Heathens by light of nature have discovered Quaeritur Aegystus quare sit factus adulter In promptu causa est desidiosus erat Secondly Intemperance provokes and nourisheth lust whether it be in meat or drink the Sodomites after fulnesse of bread fell to strange flesh especially drinking wine and strong drink to the inflaming of the body Drunkennesse and uncleannesse commonly go together Hosea 4. 11. Ephesians 5. 18. Iames 5. 5. 1 Pet. 4. 4. Reasons 1. The body is enflamed and the minde then made uncapable of those wise and holy considerations which should resist Satans temptations wine takes away the heart the reason turns a man into a Swine and then into a Goat or Horse 2. Intemperance banisheth modesty which is the keeper of chastity Prov. 47 8 13. Tit. 2. 3. Thirdly Another occasion of lust to ones self is indiscreet venturing upon solitary places chiefly in the dark and conversing with such persons as a man findes himself inclin'd unto in this affection for then is a man out of Gods protection then the Angels cease to guard him and the Spirit to confirm him These be occasions of evil appearances also are light behaviour light attire suspected company Lust is 1. Unseemly for man it makes us unlike God and the holy Angels Alexander knew by two things that he was not God by his lust and sleep 2. It makes us unlike Christians and like Heathens 1 Thess. 4. 5. The Turks keep their Festival-day on Venus-day and the happinesse they did look for is a Paradise of bodily pleasures nay this makes you like the beasts 2. Full of vanity it doth not satisfie Ezek. 16. 18 29 30. Messalina was tired but not satisfied with her lust 3. Full of vexation how many are the fears jealousies and quarrels in the pleasures of lust CHAP. IX The eighth Commandment THou shalt not steal THe sixth Commandment gave charge for preservation of mans life the seventh for the honesty and chastity of the body to keep it holy and undefiled now the Lord cometh a degree lower and sheweth that he doth not onely care for our lives and for our bodies that they may be kept holy but also for our goods and cattel our corn our wares our gold and silver and whatsoever they have that they may be in safety This Commandment enjoyneth men a due carriage in regard of worldly goods This carriage is 1. Inward in judgement will thought affections 2. Outward which concerns the goods of every mans self and of others For our own goods in regard of getting keeping using For getting here is required the having of a lawful Calling and using it lawfully with diligence discretion cheerfulnesse and moderation For keeping is required thrift for using liberality Now for the goods of others there is required justice that is the vertue of giving every one his own The common rules of which are Do as you would be done to and Serve each other in love and the parts are truth and fidelity plainnesse and equity There are several kinds of Iustice. 1. Commutative consisting in a right exchange of one thing for another the principal sorts of which are 1. Buying and selling 2. Setting and letting with taking 3. Borrowing and lending 4. Hiring and labouring for hire 5. Partnership 2. Distributive Iustice stands in a right division and parting of things all things civil in four chief things Matter of Law about meum and tuum publick Lands and Stocks publick Payments and forfeitures and in things sacred Things profane and common wherein we have to deal with man must be rightly distributed and so must things sacred wherein the Lord of Heaven is interessed But one observes that it is an error to be noted among the Expositors of the Decalogue that they rank Sacriledge as a sin of the eighth Commandment when it is a sin of the first Table and not of the second a breach of the loyalty we immediately owe to God and not of the duty we owe to our neighbour To steal or alienate that which is sacred is to rob God not man for he is the proprietary of things sacred Mal. 3. 8 9. He that commits this sin indirectly and by consequent robbeth men too viz. those who live of Gods provision Iulian the Apostate robbed the Church of the Revenues thereof and took away all contributions to Schools of learning that children might not be instructed in the liberal Arts nor in any other good literature He exaggerated also his Sacriledge with scornful jests saying that he did furthâ—r their salvation by making them poor seeing it was written in their own Bibles Blessed are the poor for theirs is the Kingdome of Heaven All manner of stealing is expresly forbidden Ier. 7. 9. Ephes. 4. 28. Theft is a taking away secretly of another mans goods the owner not knowing of it One is guilty by consenting and agreeing with a thief Rom. 2. or giving him counsel or hiding his fact This is so peculiar a sin in servants as the Latine words which now signifie theeves did at first signifie servants onely as fur was a servant Quid facient Domini audent cum talia fures So latrones robbers were first those which did à latere stipari Object God commands the Israelites to borrow of the Egyptians Exod. 3. 22. to borrow and not to pay is a sin against this Commandment Psal. 37. 21. Answ. 1. The use onely of things is in us the propriety is
of Scriâ—ture commends the knowledge of it was careful to fulfill the Scripture did interpret it and gave ability to understand it * Deut. 4. 2. and 12. ult p Locus est egregius coque nostri omnes utuntur qui contra Papisticas Traditiones aliquid scribunt Whitakerus Longè illustrissimus lacus est Chamierus q Nobis adversus Papistas non de quibusvis traditionibus controversia est sed duntaxat de traditionibus dogmatum quibus continentur fides mores hoc est de ipsa Doctrina Chamierus lib. 9. de Canone cap. 1. r Vir ob ingenium laboremve ob Episcopatus dignitatem inter Papistas non postremi nominis Chamierus Vide Maldonat ad Joan. 16. 12. Estium ad Rom. 16. 17. Received from Christ himself teaching the Apostles Illud erat explicandum quo discrimine istae Traditiones tam multiplices graduque habendae sunt Nullum discrimen faciunt forsan ergò volunt Ecclesiasticas etiam Traditiones parem cum Divinis Scripturis Authoritatem habere Script cap. 3. Quaest. 6. Traditionum janua perniciosa est hac semel aperta nihil est quod non inde erumpat in ecclesiam Chamier 1 Chro. 1. 18. Luk. 3. 36. Eorum mihi videtur sententia samor qui negant vel è Lxx vel à Luca nomen Cainani suisse insertum existimantes potius alâ—unde irrepsisse post Evangelium à Lucâ conscriptum eujus suae conjecturae rationes habent non leves ut videre est apud Cornelium à Lapide in cap. 11. Genes Rivet Isag. ad Scr. pt Sac. cap. 10. Vide plura ibid. Lib. 4. de verbo Dei cap. 4. Vix ullum videas de Traditionibus agentem qui non hic magno fastu immoretur Chamieâ—us Distinguenda sunt tempora personae Non erant necessariae Scripturae ante legem ergo ne quidem post legem non erant necessariae Apostolis ergo ne nobis quidem negatur consequentiâ— Ratio est quia aliter Israelitas doceri voluit post legem Deus aliter ante legem Aliter Christus Evangelium voluit Apostolis revelari aliter nobis praedicari Chamierus John 2. 22. Jansenius affirmat haec multa non suisse diversa ab illis quae hactenus docuerat sed illustriorem illorum explicationem â—uc adducit illud appositè quod habetur 1 Cor. 3. Christus testatur se discipulis suis omnia tradidisse Joan. 15. 15. nihil ergo tacâ— it Hic locus omnium celeberrimus est Papistisque nostris inter primos in deliciis Chamierus Vide Grotium in loc 2 Tim. 3. 15 16 Luk. 16. 29 31 Act. 17. 3. What the tradition was he preached is expressed 2 Thess. 3. 6. 1 Cor. 2. 2. D. Fulk against Martin in his Preface s Papistae maximi qui unquam fuerint Traditionarii Chamier Syrus interpres habet praecepta sive mandata Cartw. Annota on the Rhem. Test. Hic Achilles est Papistarum magno fastu ostentatus ab omnibus singulis qui versantur in hac controversia Chamier de Canone l. 9. c. 8. t Cicumcifio faeminarum continetur sub illa masculorum Signum in solis masculis crat pro utrisque tamen saciâ—bat si finem usum ejus spectes Mariae perpetua virginitas non est fidei articulus ideò libenter amplectimur eam sententiam quae jam ab initio â—mer Christiaâ—os videtur invaluisse ut virgo fuerit hoc est pura à coitu viri non tantùm in toto Christi generationis mysterio quod sanè ut credamus necesse est sed etiam toto deinceps vitae tempore Chamierus de canone l. 9. c. 9. u Quam pertinaciâ—èr ludebat Helvidius in primogenito Mariae fratribus Christi ut negaret perpetuam virginitatem Chamierus Augustinus dicit nihil ad fidem necessarium obscurè in Scripturis doceri quin idem apertioribus locis aliis explicetur Non est traditum Evangelium obscurum difficile ad intelligendum tanquam paucissimis profuturum sed facile dilucidum apertum expâ—situm omnibus ut nemo esset quin petere illinc posset tanquam de fonte haurire quae salnti suae expedirent Lod. Viv. de ver Fid. Christ. l 2. c. 9. vide plura ibid. y Verbum Dei collatam cum liue analogia multiplex Lucis est dispelierâ— tenebras omnia manifestare â—lâ—is lacâ—re noÌ„ sibi lâ—renihil purius illustrius graâ—ius utilius faecundius caelest is ejus crâ—go odio habetur sape à malis est bonum Commune plurium penetrat sordes sine inquinamento Sphanhemius Dub. Evangel parte tertia Dub. 94. Scriptura seclaram prositetur tum formaliter tum effectivè â—umiâ—osam illuminantem Id. ibid Isa. 59. 21. Jer. 32. 40. and 31. 31. z Difficultas dut à rerum ipsarum natura est quâ— percipiuntur aut ab ipfis percipientibus aut ab its quae intercurrant mediis Res quae percipiantur natura sua intellectu difficâ—les sunt aut per obscuâ— it atem ut res futurae aut per majestatem ipsarum ut mysterium S. Trinitatis Sic quid Sole clarius quid difficilius aspectu nam hebescit acâ—es oculorum nostrorum vi radiorum illius A percipientibus difficultatem esse quis sanus neget nam res quae sunt Spiritus homo naturalis non potest capere A mediis quae Deus ipse ecclesiae obtulit id est à Scriptura negamus difficultatem esse Junius The fundamentals in Scripture are plain to the Elect who are all taught of God so much as is necessary for their salvation Iohn 6. 45. the least as well as the greatest I believe that toward the evening of the world there shall be more light and knowledge shal be encreased Dan. 12. 4 and many things in scripture better understood when the Jews shal be brought home and the spirit of grace and illumination more abundantly poured forth Mr. Gillesp. miscel c. 10. See Rev. 22. 10. In the first times of the Church there were no commentaries upon the Scriptures the fathers had them without and yet then the Scriptures were understood Origen who lived 200 years after Christ was the first that wrote any Commentary upon Scripture The pure Text of Scripture was ever read to the people and never any Commentaries and yet was understood by them Apoc. 1. 3. * Solet obscuritas lectores absterrerâ— quo modo ajunt olim quendam dixisse Authorem obscurum à se removentem Tu non vis intelligi neque ego te intelligeâ—e a Especially in Genesis Iob Canticles Ezek. Daniel and the Revelation In regard of the manner of writing there are many abstruse phrases in scriptures as divers Hebraisms which perhaps were familiar to the Jews but are obscure to us All the skill of all the men in the world from the beginning to the end thereof wil not be able to finde out all truths contained in scripture either directly or by
lubeat usurpare irresistibilis quidem est 1. Ex parte gratiae Rom. 9. 19. Luc. 2. 15. Act. 11 17. 2. Ex parte voluntatis Jon. 6. 37. Acta Synod Dord Art 13. propos 3. Nos per vim suavissimam Dei motionem atque in voluntatem humanam influentiam designamus quam irresistibilem esse dicimus non tam respectu voluntatis conversae neque enim illa omnino vult resistere dum eam omnipotenti facilitate uti loquitur Augustinus convertit Deus ex nolenti volentem sacit quà m respectu Diaboli qui gratiae Dei resistere vel maximè cupit ne scilicet miserae hominum animae laqueis ipsius quibus implicatae tenentur exercentur Hortationi unumquemque resistere posse dicimus sed regenerationi suae hominem non magis resistere posse dicimus quà m potest cadaver Deo resistere si modò libitum fuerit Deo ipsum resuscitare Twis contra Corvinum cap. 8. object 16. Nâ—hil in hac tota causa quod adversariis est magis in ore quà m conversionis gratiam esse resistibilem Rescriptio Ames ad responsum Grevinch c. 8. Vox ista irresistibilis à nostris usurpatur duntaxat ad operationem graetiae explicandam in oppositione positam sententiae ipsorum qui volunt gratiam Dei in operatione sua pendere ex nutu voluntatis nostrae libero hominis arbitrio subjici Interea minimè negamus libere credere libere resipiscere libere bonum opus quodcunque operari quotquot per Dei gratiam credunt resipiscunt quodlibet bouum opus operantur Twis contr Corv. c. 6. Digress 2. Vide illum ibid. Sect. 1. Aphoris 10. Acta Synod Dordrecht exam Act. 4. Vocationis partes duae sunt oblatio Christi ejusdem receptio Joh. 1. 11 Ames Medul Theol lib. 1. cap. 26. Vocatio externa nihil aliud est praeter suasionem aut hortationem ad credendum nomine Dei mandantis ut credamus medò salvi esse velimus Vocatio interna est ipsius sidei sive conversionis nostrae ad Deum effectio Twis contra Corvin c. 4. Sect. 1. Vide plura ibid. This distinction of calling into outward and inward is opposed by Mr. Plaifore in his Apello Evangelium c. 7. We should try whether God hath called us not only with an external call by way of proposal and command but by an internal influence of his Spirit he hath then conveyed a quickning principle into us then the soul will be enabled to give up it self to God to choose him for its portion Some describe it to be a turning from all sin as sin and to all righteousnesse for the love of righteousnesse Finis specificat inpracticis Quod sorma est iâ— naturalibus finis est in moralibâ—â— 1 Cor. 10. 3 â— Finis ultimus perfiâ—â—â—â—am agentem quam â—ctionem Entire there must be all the parts of conversion one as well as another We may consider the sweetnesse and power of grace in this woâ—k 1. The sweetnesse of grace Ezek. 16. 6. 2. The power of Gods grace Ioh. 7. 44. when you had such a corrupt nature and could not think a good thought that God should then change you God must be be exalted as the highest good and utmost end Live in the Spirit walk in the Spirit Luke 15. God the Father 1. Requesteth and commandeth conversion and saith He doth delight in it 2. He giveth us time and leisure to convert and doth not cut us off 3. He vouchsafeth us means to convert the light of nature the Doctrine of the Word 4. He will afford help to us in converting 5. He will accept us and therefore gave Christ that converts might be saved Secondly His holy Attributes make him a fit person to turn to 1. He is just and cannot abide sinne 2. Mighty and can punish sinne 3. Gracious to pardon sinne Let thy dislike of that which is but an image of obstinacy in the creatures make thee ashamed to be obstinate thy self As the Prodigal saith I will go to my Father Vide Augustini confess l. â— c 5. 7 What hindered his conversion and the means of it c. 12. Liberi arbitriâ— phrasis quae apud Latinos scriptores in usu est jam olim usurpata fuit non legitur in vulgata interpretatione Latina veteris Novi Testamenti vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam usurparunt Scriptores Ecclesiastici Graeci quae à Classicis etiam autoribus accepta fuit pro eo qui sui juris est liber neque apud LXX neque apud autores librorum Apocryphorum qui Graecè scripserunt usquam comparet Rivet Disput. 8. Thes. 1. Nominatur arbitrium respectu mentis monstrantis voluntati objectum liberum respectu voluntatis ultrò sequentâ—s indicium intellectus aut repudiantis Id. ib. Arbitrii vox propriè significat mentis sive intellectus tum facultatem qua mens de aliqua re sibi proposita judicare potest tum ipsum judicium à mente secundum istam facultatem peractum Transfertur autem à meâ—â—e ad voluntatem propter arctissimam quae inter illos est unionem Libertas arbitrio tributa propriè affectus est voluntatis quanquam radicem suam habeat in intellectu ratione Armin. Thes. Publ. 11. Si quis voâ—is hujus usum non prava intelligentia sibi permittat per me quidem non vexabitur ob eam rem sed quia sine ingenti periculo non posse retineri censâ—o magno contrà Ecclesiae bono futurum si aboleatur neque ipse usurpare velim alios si me consulant abstinere optarim Calvin Institut lib. 2. cap. 2. Vide Bellarm. de Gratia Libero Arbitrio lib 3. cap. 2. lib. 4. cap. 6. Non controvertitur an homo ratione utens sit liberi arbitrii quateuus liberum arbitrium in genere intelligitur Ergò non quaeritur an sit in homine talis facult as quam liberum arbitrium appeliant etsi propter ambiguitatâ—m locutionis disputatum sit an ita appellari debereâ— vel servum potius dici quam liberum Verum quoniam eidem facultatâ— servitâ—s libert as tribui potest diversa consideratione cum agitur de natura liberi arbitrii in se non de viribus ejusdem objectorum variorum ratione non existimamus rejicâ— endam esse liberi arbitrii receptam appellationem etsi in Scriptura totidem verbis non reperiatur Rivet Cath. Orth. Tract 4. Qu. â— Vide Qu. 3. A man dead cannot enliven himself Lazarus being dead is an instance of mans natural condition not the man half wounded When we deny that a natural man hath any free-will unto good by a natural man we understand one that is without Christ and destitute of his renewing grace by a free-will a thing that is in our own power to do and by good a Theological not a Philosophical good Bonum verè spirituale salutare a spiritual good and tending to
2. 24. There is a justification 1. Ad Regnum which brings one into the state of Grace of which Paul speaks 2. In Regno Abraham was justified by works and he was called the friend of God of that Iames speaks Sanctification is of the same time with Justification but Justification doth in order of nature go before it for all the graces of Sanctification are bestowed on a man as in Christ Ephes. 1. 3. so one God made man a holy creature he was peculiarly devoted to Gods service when man fell the devil defiled this Temple God departed from us he aâ—ain cleanseth away this filth and repaireth his image in us * Loc. Commun Class 1. c. 11. There is a total change of the whole man the Mind Rom. 12. 2. Spirit Ezek. 36. 26. Heart Deut. 10. 26. Conscience Heb. 9. 14. Will Phil. 2. 13 Affections Gal. 5. 24. The body it self Col. 2. 11. Rom. 6. 12. Christ is our Sanctification three several wayes 1. Meritoriously he hath purchased it from God by his being an offering for all our defilement 2. As he is the exemplar or copy of it 3. He is by his Spirit the efficient cause that brings into the soul the vertue of his Death to kill sinne and of his Resurrection whereby his life is communicated to us See Dr Willet on Exod. 30. 34. Impuritas uniuscujusque rei consistit in hoc quòd rebus vilioribus immiscetur Non enim dicitur argentum esse impurum ex permixtione auri per quam melius redditur sed ex permixtione plumbi vel stanni Aquinas 2a 2ae Quaest. 7. Artic. 2. Puritan in the mouth of a Drunkard doth mean a sober man in the mouth of an Arminian it means an Orthodox man in the mouth of a Papist it is a Protestant and so it is spoken to shame a man out of all Religion It hath been an old custom of the world to hate and maligne the righteous to reproach them to call them Puritans though very Heathens have acknowledged that there is no Religion without purity Cicero Horace and others describing a man that is religious say that he is an entire man a man pure from sinne Mr Fenner on John 3. 20. See Mr Burrh on Hos. 2. 5. pag. 307. There is 1. A beauty in holinesse 1. Every grace is an ornament 1 Pet. 5 5. See Psal. 45. 1â— 14 16. Ezek. 8. 14. 2. Holinesse is called a new Creation Eph. 2. 10. A Resurrection Ephes. 4. 5. 3. Sinne is a deformity 2 Pet. 3. 14 filthinesse it self 2 Cor. 7. 1. Ephes. 5. 27. Corruptio optimi pessima sinne is not only malum triste but turpe 2. This beauty of holinesse consists in four things 1. It is a conformity to the image of God 2 Cor. 3. 18. 2. Beauty consists in indeficiency when no part is wanting 1 Thess. 5. 23. 2 Tim. 3. 17. they are in parts perfect as children though not in degree 3. Beauty consists in a symmetry a due proportion of parts the understanding guides the man the will submits to the dictates of an enlightened understanding the affections are subject to the command of reason John 11. 33. 4. There is a lustre in beauty the Spirit of grace is called the oyl of gladnesse Psal. 45. 7. because it makes the face to shine Sincerity is the harmony and zeal the lustre or varnish of all graces Psal. 42. 11. 3. There is that beauty in holinesse which is not to be found in any thing here below 1. It is in the inward man 1 Pet. 3. 3. Absolom though outwardly beautifull was inwardly deformed 2. This commends a man to God 1 Pet. 3. 3 4. 3. All other beauty will decay by sicknesse or old-age not this Prov. 31. 30. 4. This prepares you for the wedding the time of this life is the time of Espousals the Marriage shall be in the life to come Revel 19. 7. Holinesse is the image of Christ. Sin is wounded at our first conversion Rom. 6. 13 14. but this work is carried on by degrees till it be utterly extinct Rom. 6. sin is called the the old man for its weaknesse and decay See 1 Thess. 5. 22 23. Anno Christâ— 1262. exorta est secta Flagellantium qui ingenti turba obeâ—ntes pagos oppida nudi umbilico tenus facie tect a sese flagellis cruentabant manfit hic mos Romae ubi septimana quae diom Paschatis proximè antecedit poenitentes longo ordine nudis seapulis larvata facie publicè se diverberant flagellis Quem morem ipsi vidimus Lutetiae sub Henrico tertio Homines ad furorem usque superstitiosi nesciunt Deum amare immutationem cordium non verò dilaniationem corporum Molinaei Hyperaspistes lib. 1. cap. 29. Vide Novar Schediasm Sac. prophan lib. 1. cap. 22. They are hostes naturae not peccati Sin 1. abuseth us Man being in honour continued not a wicked man is called a vile person Psa. 15. 2. It deâ—iles us and stains all our actions Tit. 1. 15. 3. Deceives us Heb. 3. 12. Ephes. 4. 22. 4. It keeps away all good Isa. 9 2. 5. It lets in all evil Jer. 2. 19. The death of Christ is useful for mortifying of sin 1. By way of representation it shews us the hatefulnesse of sin Isa. 53. 10. Consider his agony and sorrow on the Crosse though sin was but imputed to him 1 Cor. 5. 21. 2. By way of irritation it stirs up in the soul a displicency against sin Isa. 43. 24. shall sin live that made Christ die 3. By way of pattern and example therefore the Scripture often expresseth our Mortification by our crucifying Gal. 2. 20. 5. 24. 6. 14. Of all deaths crucifying is the most painful and shameful it notes that sorrow and shame which Christians feel in the remembrance of sinne that which was done really in Christ must be done in us by analogy Phil. 3. 10. 4. By way of merit Christ shed his bloud to redeem uâ— 1. From the world Gal. 1. 4. that it might not be so pleasing an object 2. From our vain conversation 1 Pet. 2. 24. Grace is a part of Christs purchase as well as pardon 5. By way of stipulation and ingagement Christ â—â—ood as a Surety before Gods Tribunal He was Gods Surety and ours on Gods part he undertook to bestow on us not only remission of sins but the Spirit of God to become a principle of life to us and of death to our corruptions Rom. 8. 13. 1 John 3. 19. on our part he undertook that we should no longer serve sin Rom. 6. 13. About means of mortification of sin See Mr Hilders on Psal. 51. 5. Lect. 64 65 66 67. Spiritual life is that supernatural grace by which the whole man is disposed to live to God 1. A supernatural grace because it comes from our union with Christ Joh. 6. 57. 2. By which one is disposed to live to God Gal. 2. 20. The supream or fundamental principle of spiritual
tolerabitur in Ecclesia Musica instrumentalis Organa illa Musica confragosa quae varium vocum garritum efficiunt Templa lituis tubis â—isâ—ulis personare faciunt Quorum Ditalianum Pontificem primum auctorem fuisse Platina affirmat Zepperus in Polit. Eccles. Mr Ball in his Catechism and in his first Chapter of the trial of the grounds of Separation * Mr. Wheatley on the second Command True Christian prayer is a right opening of the desire of the heart to God D. Goug Whole Armor It is an acting and moving of the soul of man toward God that we may affect him with his own praises or the merciful consideration of our suites Oratio est voluntatis nostrae religiosa repraesentatio coram Deo ut illâ— Deus quasi afficiatur Ames Medul Theol. l. 2. c. 9. Because religious speech is the chief speech which we can use therefore as preaching is called Sermo so prayer is of the Latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio B. Down of prayer ch 1. Prayer is called a religious expressing of the will 1. Religious because it proceeds from religious vertues faith hope and love to God 2. Because it is to be offered to God only 2. Of the will the regenerate part of it One saith Prayer is an expression of the desires of the regenerate part Revel 5. 9. By this argument the Fathers prove that Christ is God and that the holy Ghost is God because he is prayed to See D. Gouges Whole Armor part 1. Salmeron saith It is more pious to pray to God and the Saints together then to God only Aquinas 2a 2ae Quaest. 83. Art 4. thus distinguisheth Oratio porrigitur alicui dupliciter Uno modo quasi per ipsum implenda Alio modo sicut per ipsum impetranda In the first way we must pray to God only in the second saith he we may pray to the Saints and Angels A sancta Trinitate petimus ut nostri misereatur ab aliis autem sanctis quibuscunque petimus ut orent pro nobis Aquin. ubi supra See Down on John 17. 1. and B. Daven Determinat of 44. Question ch 10. that God alone is to be called upon and ch 11. that we ought not to invocate any creature Vide Mornay de sâ—râ— Eucharistia l. 3. c. 12. 13 14. The Church knew not what praying to Saints meant four hundred years after the death of our Saviour Christ there cannot be found one word in all the ancient Writers but what makes for the condemning of those that prayed to Saints therein imitating the example of the Paynims towards their gods Phil. Mornay of the Church c. 5. Sacrifices are to be offered to God alone Exod. 22. 20. Invocation whether by prayer or by thanksgiving is a Sacrifice more excellent then all other Psal. 50. 8. 13 14 15. Heb. 13. 15. He that is Mediator must be worshipped because he is God Christ God-man is the object of divine adoration but whether he be to be worshipped because he is Mediator or under this formal consideration of Mediator See M. Gillesp. Aarons Rod bloss l. 2. c. 6. p. 230. against it Vide Ames Assert Theol. de Adoratione Christi Vide Voetii Theses Hornbeck Apparatum ad controversias Socinianas p. 36 37 38 39 40 c. Christus vel ut Deus vel ut Mediator consideratur Sicut Deus dirigimus precet nostras ad cum Adoramus enim Deum Patrem Filium Spiritum Sanctum sic ut Mediator pâ—eces nostras facimus per propter Christum Stres in Act. 12. 20. Lipsius when he was a dying thus prayes O Mater Dei adâ—is famulo tuo cum tota aeternitate decertaâ—ti non me deseras in hac hora à qua pendet animae meae salus aeterna Drexel de Aeternitate considerat Sect. 3. 1 Tim. 2. 5. To call upon God in the name of Christ imports two things 1. To desire that for Christs sake we may be heard 2. To believe that for Christs sake we shall be heard B. Down of prayer cap. 18. It imports 1. That we look up to Christ as obtaining this priviledge that we may ask 2. That the things we ask have been purchased by him 3. To ask in his strength 4. That he intercedes now in Heaven for us * God hath set special bounds 1. To our faith he teacheth us what to believe 2. To our actions he teacheth us what to do 3. To our prayers he teacheth us what to desire The matter of prayer in general must be things lawful and good D. Goâ—ges Whole Armour part 1. The properties of prayer I must pray 1. With understanding 1 Cor. 14. 15. 2. Give up all the faculties of the soul in it 2 Chron. 20. 3. 3. There must be breathings of the Spirit of God Rom. 8. 28. 4. Come with a holy freedom with the Spirit of adoption See Exod. 32. 10. 14. 15 22. 2 King 19. 4. Psal. 2. 15. Mat. 15. 22. to 28. Heb. 5. 7. 1 Cor. 12. 8. See these Parables Luk. 11. ch â—8 ch to this purpose Qui timide râ—gat negare docet * Psal. 62. 8. 1 Sam. 1. 15. This was shadowed out in the Levitical Incense and the whole burnt-offerings which could not be offered without fire nor might with any but that which came from heaven the fervency of Gods own Spirit in us The efficacy of prayer lies in the fervency of the affections and the arguments of faith drawn from the promises of God or relations of Christ. A fervent prayer consists in three things 1. When we lay out much of our spirits and hearts in prayer 2. When it is performed with a great deal of delight 3. When it is continued in Be sensible of your own unworthinesse John 9. * See B. Down of prayer c. 19. 1 King 8. 30. Men neglect prayer 1. Out of Atheism 2. Hypocrisie Job 27. 10. 3. Carnal delight 2 Tim. 3. 4. 4. For want of peace or spiritual strength Cajetane saith for prayer to any but God we have no warrant in all the Scripture Vide Riveti Grot. Discus Dalys Sect. 9. The Papists acknowledge Invocation of Saints not used in the Old Testament and give us reason for it because the souls of the Patriarks were not then in heaven and so not to be invocated yet do they alledge very many places for it out of the Old Testament to make a shew of Scripture So for the New Testament They acknowledge invocation of Saints departed was not commanded or taught by the Apostles or in their time yea and give us reasons why it was not published at first because it had been unseasonable and dangerous for Jew and Gentile at first to have heard it lest they might think the Christians set forth and worshipped many gods or that the Apostles were ambitious of having such honour done them after their death Yet they bring many places of the New Testament for a seeming proof of it D. Ferns Divis.
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.