enemies God in Christ Jesus his Son hath adopted us to be his sons And because thus sons behold a further pledge of his never failing-favour to us he hath sent forth the Spirit of his Son into our hearts Crying Abba Father So that upon the Spirit of God confer'd is confer'd the gift of prayer for in whose hearts he dwels he is not idle neither is he as that spirit that Christ did cast out of the man in the Gospel dumbe a dumbe spirit but a crying spirit not that the spirit properly cryes Abba Father for God the Father is not the Father of the spirit but of the Son and the beginning or fountain from whom as also from the Son the Spirit doth proceed but that it makes them in whom he ever is to be ever crying Abba Father Wherein is to be observed 1. An act Crying 2. The Object Abba Father This crying is praying and not every kind of praying but a vehement and ardent praying with all the affections and powers of the soul assembled together whereby the desires of our hearts are made known unto the God of heaven the soules voice is drawn up to the height Thus our Saviour in the dayes of his flesh is said to have offered up prayers and supplications with strong crying and tears Conqueror tibi lachrymis Jesu Christi said one unto him that was able to save him from death Hebr. 5.7 We read how Jacob wrestlest with the Angel and would not let him go untill he had blest him Even so the spirit of prayer makes us to strive and wrestle with God and never cease crying until he hear us untill he grant us our requests It is so with us as it is with children that cannot relieve themselves without the aid of others they raise the strong cry and so continue without intermission untill their wants be contented and supplied so do we who are the children of God cry continually unto him who is the giver of every good and perfect gift until our desires be accomplished And forasmuch as we are compassed about with a world of infirmities so that sometimes we have not the heart to cry or at least cry not with all our hearts Quom do enim non exauditur spiritus à Patre qui exaudit cum Patre Aug. then the Spirit helpeth our infirmities And seeing our ignorance is so great as that wee know not what we should pray for as we ought the Spirit it self makes intercession for us informs us what we should ask for or â—od knowing the spirits intentions grant us what indistinctly and indirectly we beg by the Spirit Hence he is called the Spirit of Supplications Zech. 12.10 I will poure upon the house of David and upon the inhabitants of Hierusalem the spirit of grace and supplications Hence he is called again an Intercessor for he makes continual intercession for the Saints according to the will of God Rom. 8.27 and in the 15. vers of that chapter the Apostle certifies the Romanes that they have received the spirit of adoption whereby they cry Abba Father Wherefore when the sons of God perceive the fiery darts of Satan flying about their eares on every side and themselves subject to infinite perills they fall a praying alwayes with all prayer and supplication in the spirit Eph. 6.18 and watching thereunto with all perseverance When the children of Israel as is reported in the book of Judges were in the heat of Gods anger sold unto their enemies many a time opprest many a time in desperate cases many a time vanquished for their revolting from God and forgetting his loving kindness they are said then to cry for life unto God whose eares were ever open to receive their hearty prayers Psal 40.1 Thus saith David I waited patiently for the Lord and he inclined unto me and heard my cry This crying is either mental only conceived in the heart or mind alone and only or vocal published by the mouth alone The mental cry onely conceived in the heart by the spirit is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that confidence and assurance which the Sons of God have that they are the Sons of God and that all things are theirs in Christ Jesus or more plainly it is the elevation of the heart to God in a secret manner preferring their petitions unto him with confidence that he will grant them what they humbly and earnestly sue for according to his will altogether this crying is internal Moses egit vacis silentium ut corde clamaret yet God to whom all hearts are open hears it as a cry when Moses spake not a word to God but onely desired in the secret cogitations of his heart his aid and protection at the red sea against the Egyptians the Lord sard unto him Wherefore cryest thou unto me Exod. 14.15 When Hannah prayed unto God for a manchild she spake with her heart onely her lips moved but her voice was not heard 1 Sam. 1.13 When Nehemiah made request unto King Artaxerxes concerning the City which was the place of his fathers sepulchres he had not at that instant any time to pray to God with his voice to prosper his suit yet saith the texts he prayed to the God of heaven Such indeed may be the sorrow and anguish of the heart as that the tongue shall not be able to utter the intentions of the soul and this doubtlesse was the case wherein Moses Nehem. 2.4 Curae leves loquuntur tngentes stupent Hannah and Nehemiah were David profest as much Psal 77.4 I am so troubled that I cannot speak bodily infirmities may cause this silence for we see that men at the last gasp when the soul is ready to flie out of the body and they in a manner by reason of the weaknesse of the Organ of speech not able to utter one syllable they lift up their eyes to heaven thereby signifying the hearts raising of this crying unto God Hence proceed those groanes in the children of God when their speech fails them which are the onely messengers of their thoughts and they are said to be the spirits groanings in their hearts whereby intercession is made for them They are called unspeakable groans unspeakable say some for their greatness and so indeed they are great in the ears of God unspeakable say others by reason of their weakness caused either by outward crosses or inward pressures of the soul expressions they are certainly of a good heart listed up to God and though weak proceeding from the special instinct and proper motion of the Spirit of prayer And albeit they be weak and confused in the hearts of Gods children so that they themselves can hardly discern or utter them in themselves Rom. 8.27 yet God who is the searcher of the hidden things of the heart knows the mind and meaning of the Spirit so that by the cryes sigh's or sobs to God never so small and in a manner insensible and seeble
him as unto our Father we come boldly we may come confidently there is nothing more requisite than to put on a good face and a good courage when we sue to God No denial must be taken at the first entrance for this were too dejected pusillanimity The widow in the Gospel through her importunate sollicitation obtained what by a sleight intreaty she could not compasse O let us therefore saith the Author of the Epistle to the Hebrews Cap. 4. ult come boldly unto the throne of grace that we obtain mercy and find grace in time of need God hath erected a throne of grace where he sits to receive and to hear all suits directed unto him for mercy He hath a Court for mercy as well as for justice where humane merits must not be pleaded but Gods mercy above all advanced if then any child of God who hath been prodigal in mis-spending what God hath given him come but to him in the time of need modestly bold he shall return with a contented mind and shall find rest sufficient for his soul This may be term'd a holy presumption Upon whom should children presume if not upon their parents Upon whom should we be bold if not upon our provident Creator What father of the flesh will give his children a stone for bread or for fish a Serpent If our fleshly parents know how to give good things to their children when they ask of them how much more knoweth our heavenly Father to confer good things to them that rely upon his Providence and cry to him Since therefore we have free accesse to God cry with all boldnesse unto him who will prosper our endeavours and like an indulgent father fill us with good things and will not return us empty away We may come confidently with assured perswasion of his favor and lenity the very name of Father is of force enough to repel out of our minds all diffidence Christ hath obtained this boon for us at the hands of God that we shall have what we ask in his Name What things soever saith our Saviour Christ Mark 11.24 ye desire when ye pray believe that ye receive them and ye shall have them The Lord Qui exprobrat reposcit Tacitus He giveth liberally without upbraiding to them that ask in faith nothing wavering James 1.5 6. The hope of children must rest on the parents care so ours on God And when we come unto him we come not to him as to a severe revenger of sin and rigorous Judge but as unto a most compassionate Father The Spirit teacheth us and maketh us to cry Abba Father Wherefore learn hence upon all occasions Apage terra quod utinam Deus in Caelo jam tecum essem quid enim est in terrâ quod me vel tan tillum retineat Bern. whether in prosperity or adversity to have recourse unto him Whom have we in heaven but thee saith the Psalmist and saith every Christian and whom in earth do we desire beside thee Do we offend he forgives our iniquities are we sick he healeth all our diseases are we in danger of destruction he redeemeth our life and crowneth us with loving kindness and tender mercies are we bitten with hunger he satisfieth our mouth with good things Provoke we him to anger He is merciful and gracious slow to anger and plenteous in mercy he will not alwayes chide neither will he keep his anger for ever he deals not with us after our sins nor rewandeth us according to our iniquiries but as a father pitieth his children so the Lord pitieth them that fear him Psal 103. Then having such free entrance to him and so great hopes of compassing our defires if we come not boldly we come not confidently we are justly worthy to lose our labour and return with shame Let nothing therefore disswade us from calling upon him at all times Remember our Saviours counsel and comfortable promise Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you And if our leisure will not serve us to pour out our souls and to make known our intentions in humble supplications unto the most high in a continued and ample speech we may use a short ejaculation of mind Crebras habere orationes sed brevissimas raptim ejaculatas which is a Prayer short and sweet wherein proceeding from Faith we shall be certainly heard For if we cannot speak we may sob sigh groan and weep unto which God will have a gracious respect The efficacy hereof depends upon the operation of the Spirit in our hearts by whose power we are made to sob to sigh to groan to weep and to cry of whom none are partakers but sons and by whom none but sons cry Abba Father And thus much for the effect of the Spirit in the hearts of the sons of God The last part that remains to be treated of is the ground of the Spirits being in our hearts crying thus Because sons There are sons by nature and so there are no sons of God but one Christ Jesus called the onely begotten Sonne of God and though the regenerate be said to be born of God it is spiritually to be understood of a new creation called regeneration not of any natural descent There are sons of God by creation so Angels and men are called the children of God There are sons of God by Participation Thus Kings and Magistrates are sons to whom he doth communicate some part of his power and Majesty There are sons of God by ageneral Profession of Religion so they who live in the visible Church of Christ professing the true worship of God in Christ Jesus are called sons of God And theâ—e sons of God by adoption or special grace of which sort are all they into whose hearts God sends forth the Spirit of his Son Herein we are to note two things 1. The ground of our Adoption 2. The benefits that redound unto us thereby The ground of our Adoption as of our salvation through the tender mercy of our God is Christ Jesus for for this end came he into the world for this end by his precious blood did he redeem us whereas before we were his enemies and sons of wrath This is exprest in the fourth and fifth verses of this Chapter where it is said that God sent forth his Son made of a woman John 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nonnu to redeem us that so we might receive the adoption of sons As many as received Christ by faith hath he given power or as Nonnus renders it heavenly honour to become the sons of God We must first have spiritual being in Christ which is done by faith ere we can be reputed sons The Apostle tells us Ephes 1.5 6 7. that our sonship was decreed in heaven from all eternity God did predestinnte us saith he unto the adoption of children by Jesus Christ unto himself according to the good
many and lords many But to us there is but one God the Father of whom are all things Rom. 1.25 Isa 57.15 1 Tim. 1.17 1 Tim. 6.15 16. and we in him Who is blessed for ever The high and lofty one that inhabiteth eternity whose Name is holy The King eternal immortal invisible the only wise God The blessed and only Potentate the King of kings and Lord of lords Who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen Psa 89.6 Who in the Heaven can be compared unto the Lord Who among the sons of the mighty can be likened unto the Lord Psa 48.14 This God is our God for ever and ever Psa 144.15 Happy is that people that is in such a case yea happy is that people whose God is the Lord. Of God his Attributes and Properties THOV canst not see my face said God to Moses for there shall no man see me and live Man could not behold this Vision but be opprest Exod. 33.20 and swallow'd up with Majesty as the sight of the eye is dazled with the Suâ— or a Chrystal Glass broken with the fire The High Priest entring into the Holiest of all darkned it with the smoak of the incense when he went in Pompey who was one that presumed to enter within the Holiest of all not being Priest when he came out being ask'd What he saw answered That the House was full of a Cloud To which the Psalmist Psal 18.17 He made darkness his secret Place his Pavilion round about him were dark Waters and thick Clouds of the Skies As we cannot see the Sun in Rotâ in the Circle but in the Beams so neither God otherwise than in his Words and Works Only if we in borrowed speech for our understanding call him a Spirit though in proper speech so God is not no more than he is an Angel or a Soul which is determined finite and comprehended in some one place as every Angel and every mans Soul is and add unto this Spirit such Attributes as may fully difference him not only from all spirits Humane or Angelical but from all Creatures then we are come as near him as we can and in this Mortality can approach no nearer Of his Eternity God only is properly Eternal that is without beginning or ending without all measure of time Aeternitas est quae nihil habet mutabile Aug. in ibi nihil est praeteritum quasi jam non sit nihil futurum quasi nondum sit quia non est ibi nisi est Mans dayes are but dayes of time God is fixed in Eternity mans dayes are moveable the dayes of God move not Some distinguish thus between these three Tempus est mensura hominum Eternity Evâ—ternity and Time habens principium finem Aeviternitas est Angelorum principium habens sed non finem Eternitas est propria Deo nec principium habens nec finem Eternity is that which is peculiar unto God his are the dayes of Eternity Eviternity is proper to Angels and Spirits which have a beginning but shall have no end Time is the portion and lot of man who hath had a beginning and shall have an end Time is the measure of those things which actually corrupt and change Aeternitas est duratio semper praesens est unum perpetuum hodie quod non transit in praeteritum aut futurum Drexel Eviternity is the measure of things incorruptible and unchangeable not in themselves but by the appointment of God Eternity is peculiar to God in whom it is absolutely impossible any change should be Time hath continual successions Eternity a constant permanency all the dayes of God are but a day Mans day was is and shall be Gods day alwayes is True it is other Spirits are Eternal there is an everlastingness of the Spirits of Men and Angels for having had beginning they shall never have end but that is a gift and of grace and à parte post as the Schoolmen say in respect of future But God is a Spirit absolutely Eternal in his Essence and in his Nature and à parte post ante before everlasting without beginning without succession innovation or termination in regard of which Eternity as being a vast Ocean the little drop which we call time vanishing into nothing and so far is the Eternal Spirit beyond all Spirits of men and Angels Object If it be objected Where is a beginning there is time but in God there is a beginning for the Son and Holy Ghost have their beginning from the Father Answ I answer A beginning is twofold 1. Ordinis Of Order 2. Temporis Of Time They had no beginning in respect of time for that should have excluded Eternity but only a beginning of order which standeth in Eternity the Son being in time as Eternal as the Father Hence is concluded That clear distinction of this uncreated and creating Spirit from all created Spirits of Men and Angels As also that we should not insist or content our selves with such things as time can only afford us but fasten upon him that is Eternity and upon that Eternal happiness with him 1 Sam. 15.29 Psal 90.2 Isa 57.15 Hebr. 9.14 The Eternity of Israel Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from Everlasting to Everlasting thou art God the high and lofty One that inhabiteth Eternity the Eternal Spirit Of his Infiniteness In God there is such infiniteness and unmeasurable greatness Spiritus insinitus non corpore non inquam quant tate magnitudine mole sâ—d qualitate virtute bonitate si quid praestantius ab homine de Deo dici vel cogitari potest Comarus that to him nothing can be added neither may any bounds measure or limits be admitted All other Creatures are finite in holiness wisdom life glory c. But he is infinite in all That is infinite 1. Which is without end 2. Which is without bound In both God is infinite as he had no beginning so he shall have no end or period of his Being he is infinite in reference to duration or time and he is infinite in reference to place or extent This is a good Argument to prove there is but one God for there is nothing infinite but God and it is altogether impossible that there should be two Infinites The Heavens cannot hold two Suns much less can the World hold two Infinites Infinity runneth through all the Titles of God He is infinite in Power infinite in Wisdom Justice Righteousness and Mercy Hence it is gather'd That God is incomprehensible and passeth all bounds of created minds and understandings and so cannot fully be conceived of us nor of any but of himself And surely if he be above all the mind can conceive much more beyond all that any
12.1 Remember thy Creators Isa 42.5 Thus saith God the Lord he that created the Heavens and they that stretched them out The Psalmist Ps 33.6 By the Word of the Lord were the Heavens made and all the Host of them by the breath of his mouth That is God the Father by the Son through the Holy Ghost created all Psal 67.6 7. Some observe God is thrice named here to note the Trinity of persons When Moses beginneth to rehearse the Law and to explain it the first thing that he teacheth them is the Trinity in Unity and Unity in Trinity Deutr. 6.4 Hear O Israel the Lord our God the Lord is One Three words answering the three Persons Galatinus and the middle word Our God deciphering fitly the second who assumed our nature Jarchi as is well observ'd by Galatinus R. Solomon Jarchi writing on that Cant. 1.11 We will make c. interprets it I and my Judgment-hall Now a Judgement-hall in Israel consisted of three at least which in their close manner of speech they applied to God John 8.56 Your Father Abraham rejoyced to see my day and he saw it Austin and was glad Abraham in these words acknowledgeth the Mystery of the Trinity saith Austin Add unto these Cottons 7. Vial. p. 5. what Mr. Cotton hath out of Brightman on Rev. 4.3 God is here resembled saith he by three precious stones holding forth the three Persons in Trinity A Jasper having as they say a white Circle round about it representing the Eternity of the Father A Sardine stone of a fleshly colour representing Jesus Christ who took our flesh upon him An Emrald being of a green colour refreshing the eyes of them that look upon it representing the Spirit who is as the Rainbow a token of fair weather and is a comfortable refresher wheresoever he cometh There was Concilium augustissimum as one terms it a most Majestical meeting of the three Persons in Trinity about the work of mans Creation Gen. 1.26 And afterwards about his Redemption Mat. 3.16 17. So likewise in the matter of mans Sanctification remarkable is that of the Apostle 1 Cor. 12.4 5 6 7. where the diversities of gifts are said to be of the Spirit The diversities of Ministeries whereby those gifts are administred of the Lord that is of Christ And the diversities of operations effected by the gifts and Ministeries to be of God that is the Father When Jesus was baptized prayed the Heavens were opened and the Aire clarified by a new and glorious light and the Holy Ghost in the manner of a Dove alighted upon his Sacred Head and God the Father gave a voice from Heaven Thou art my beloved Son in whom I am well-pleased This was the greatest meeting that ever was upon Earth where the whole Cabinet of the mysterious Trinity was opened and shewn as much as the capacities of our present imperfections will permit The second Person in the vail of Humanity the third in the shape or with the motion of a Dove But the first kept his primitive state and as to the Israelites He gave notice by way of Caution Ye saw no shape but ye heard a voyce So now also God the Father gave testimony to his holy Son and appeared only in a voyce without any visible representment Also in the transfiguration of Christ the Son standeth the Father by his voyce witnesseth and the Holy Ghost overshadows him in a Cloud as before by a Dove Now the pur-blind Progeny of Adam being able to discern no clearer of the Godhead than he in the Gospel which saw men walking like Trees O blindness more than gross not to see or seeing not to discern when the Sun it self lodgeth in his Zenith Therefore many have ransack't Nature for Mediums to perswade the Doctrine of the Trinity One tells us That a Spring begets a River and that from both are derived smaller Brooks all which make but one water Another shews a Root from which riseth a Body and from thence Branches yet all but one Tree Another Dyonis de divin nomin 5.2 the Trinity may be shadow'd forth though but darkly by light the Father being as the body of light the Son as the beams and the Holy Ghost as the splendour of both Dionysius illustrateth it by the similitude of three Candles Damâ—sâ—â— de fid l. 1. c. 4. enlightning one and the same Room And Damascen of the Parelii when there appear as it were three and yet it is but one Sun And thus as difficult as the thing is Divines both Ancient and Modern Vid. Zanch. de tribus Elohim l. 8 c. 6. have in their Writings brought many similitudes and resemblances to express it by Amongst them all this is one of the clearest viz. The light of the Sun the light of the Moon and the light of the Aire all which are for nature and substance one and the same light and yet are they notwithstanding three distinct lights too Mr. Perkins on the Creed for the light of the Sun is of it self and from no other the light of the Moon is from the Sun and the light of the Aire is from them both So the Father the Son and the Holy Ghost are all one simple and undivided Godhead but yet three distinct Persons the Father having the foundation of Personal subsistence from himself and from no other the Son from the Father of whom he is eternally begotten and the Holy Ghost from the Father and the Son from both which he eternally proceedeth And God said let us make man in our Image after our likeness Holy Holy Holy Gen. 1.26 Isa 6.3 is the Lord of Hosts Jesus went up straight way out of the water the Spirit of God descending like a Dove lighted upon him And lo a voyce from Heaven Mat. 3.16 17. saying This is my Beloved Son in Whom I am well pleased Jesus was transfigured Matth. 17.2 5. a bright Cloud overshadowed them and behold a voyce out of the Cloud c. Go Matth. 28.19 and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost For he received from God the Father honour and glory 2 Pet. 1.17 when there came such a voyce to him from the excellent glory 1 John 5.7 There are three that bear Record in Heaven the Father the word and the Holy Ghost and these three are one De Christo THE second person in the glorious Trinity is God the Son Jesus Christ The Name Jesus signifieth a Saviour so he was called before at Nomen Jesu salutis ben ficium quod ab illo expectandum denotat and after his birth A Saviour considering his Potency able to save considering his Habit proclaimed by the Angel at his Conception he shall save or regard his Act hence call'd Jesus at his Circumsion Or look into his Passion where he was Victus Victor unloosing others himself being
the twelve Tribes of Israel He went into the Sanctum Sanctorum once a year and offered up the prayers of the people Besides him there were a great number of Priests and Levites throughout all the towns and Cities of Israel they offered the sacrifices of the people and made attonement for them before the Lord they taught the people and instructed them in the ways of the Lord. Yet all these are nothing to our Saviour Christ he excells them as much as the Sun doth the Starres or the body the shadow They were all but shadows of him he is the true high-Priest They were but men he is God and man they sinful he without sin they mortal he immortal their sacrifices were but figures of his sacrifice the blood of Lambs Goats offered by them took away no sin his blood purgeth us from all sin they received tithes of their brethren but they themselves paid tithes to Christ they prayed for the people in the Temple Christ prayes for us in heaven Wherein we may behold the supereminent dignity of Christ his Priest-hood It cannot be denied but that Aarons Priest-hood was most glorious As the Psalmist speaketh of the Church many glorious things are recorded of it There was a costly Tabernacle a sumptuous Temple the wonder of the world there was an admirable Altar many oblations and sacrifices there were sundry Sabbaths and new Moons divers festival days the feast of unleavened bread of the blowing of Trumpets of Tabernacles of Dedication c. Which were kept with wonderful solemnity there were many washings and purgings for the clensing of the people Therefore let us magnifie God for this our high-priest by whom we have an entrance into the Kingdom of heaven The high Priest went into the Holy of Holies himself but he carried none of the people with him they stood without Our high-Priest is not only gone into heaven himself but he hath also brought us thither That high-priest offered Bulls Calves Lambs for the sins of the people this high-priest offered himself for us all Therefore let us honour and reverence this our high-priest yea let us subject our selves to him in all things which hath made us Kings and Priests to God his Father that we may reign with him for ever and ever The Lord hath sworn and will not repent thou art a Priest for ever Psal 110.4 after the order of Melchisedeck For such an high-Priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens Hebr. 7.26 27. Who needeth not daily as those high-Priests to offer up sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself Seeing then that we have a great high-Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Heb. 4.14 16. And let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Of Christs Prophetical Office Christ is said to be a Prophet like unto Moses that is both in the Participation of nature and of office A true man and a true Mediatour Similes they are but not Pares Christ being worthy of more glory than Moses Christ is a Prophet and more than a Prophet the Arch-Prophet to whom Moses and all must vail bonnet Let our mind then be wholly fixed on Christ consider that in him all the treasures of wisdom lie hid he is a rich and plentiful store-house in whom we may find all the pearls and jewels of wholesome doctrine In him there is salvation and in no other therefore all other teachers set aside listen to him When the Judge of an Assizes gives the charge all that be present especially they of the grand Inquest consider seriously what is spoken Christ Jesus the Judge of the whole world gives a charge by his Ministery When the King makes a Speech in Parliament the whole House considers earnestly what he sayes Christ Jesus the King of kings speaks to us in the Ministery of the Word The Queen of Sheba observed Solomon well Behold here is a greater than Solomon therefore let us diligently consider him Besides the matters which this great Prophet declareth are of great moment touching the eternal salvation of our souls If one should talk to us of gold or silver we would be attentive Christ speaks to us of that which surpasseth all the riches in the world what mad-men are we that regard him no more But alas since the Fall every man hath Principium lasum his brain-pan crackt as to heavenly things neither can he recover till Christ open his eyes and give him light Moses truly said unto the Fathers Act 3.22 Quinque dicuntur de Deo Paternitas in nascibilitas filiatio proc ssio communis spiratio Aug. Paternitas innascibilitas conveniunt solum modò Patri Filiatio tantum modò Filio Spiâ—itâ—i verò Sancto processio Communis Spiraâ—io Patri filio respectu Spiritus Sancti A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever I shall say unto you De Spiritu Sancto THE Holy Ghost is the third Person in Trinity proceeding from the Father and the Son being himself most holy and the worker of holiness in all Angels and good men He is distinct from the Father and the Son equal unto the Father and the Son and the same God in Nature and Essence with the Father and the Son though not the same person He is called The Spirit The Holy Spirit A Spirit because he is that essential vertue proceeding and as it were spired or breathed from the Father and the Son Or from his effect who blowing where he listeth inspireth holy motions and graces into the hearts of the Elect. Or because he is a spiritual invisible and incorporeal essence And Holy Spirit 1. For distinction sake for Gods Spirit is holy that is it hath all holiness and it hath it in it self not by illumination from any higher cause and so are not the spirits of Men or Angels holy mens spirits have sin in them on earth And the Angels and blessed souls in heaven have no holiness but what they received 2. Gods Spirit is holy by effect for it is his proper work to sanctifie the Elect and so to work holiness upon the spirits of men by spiritual regeneration The Holy Ghost is oft-times in Scripture signified by Fire Water We shall find it according to the nature of fire 1. To illighten us 1. Mat. 3.11 Isa 4.4 as the least spark of fire lightens it self at least and may be seen in the greatest darkness 2. To enliven and revive us fire is the most active of all other elements as having much form little matter so whatsoever is born of the Spirit is Spirit that is nimble and active full of life and motion
This fire of the Spirit must be fetcht from heaven Lumen de lumine from the Father of lights who giveth his Spirit to them that ask it By water because of its clensing cooling 2. Ezek. 36.25 Joh. 3.5 refreshing and fructifying vertue and quality Indeed many are washed with the water of baptism that are not washed with this water Simon Magus of whom it is said Fonte quidem lotus sed non in pectore mundus Let us ever say with the woman of Samaria But with more sensibleness than she did Lord ever give us of this water then shall we be clean and fit for the holy Jerusalem He is said to proceed from the Father and the Son Joh. 15.26 to shew the Essence and Nature that he is of for as the spirit of man must needs be truly of mans nature and is the most formal and essential part of man So and much more it must be thought of the Spirit of God upon whom no composition falleth And this in effect is the Apostles Argument What man knoweth the things of a man 2 Cor. 2.11 save the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God That is none knoweth the things of God but the Spirit of God who is in him and of his own Essence and Nature That was a sweet promise I will pour out my Spirit upon all flesh Joel 2.28 The best thing upon the basest What can God do more for his people This is to give them all good things in one so many are the benefits we receive by the Spirit Eph. 5.9 Delicata res est Spiritus Dei therefore we must observe and obey his motions We should lay our selves as instruments open to the Spirits touch submitting to his discipline as Paul did who said I live yet not I but Christ liveth in me Gal. 2.20 and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Which requires a great deal of self-denial Serpents they say can do no hurt in water no more can that old Serpent where the holy Spirit dwells This is the Instructer which teacheth us the Spirit of life which quickens us the Advocate which speaks in us the Comforter which relieves us and the everlasting Fountain and Spirit of truth from whom all truth and celestial riches do flow unto us Your Father which is in heaven Mat. 7.11 Luke 11.13 Eph. 4 â—â— will give good things to them that ask him Your heavenly Father will give the Holy Spirit to them that ask him Grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption De Sacrâ Scripturâ I Will not stand to search how ancient Writing is Exod. 24. wherein some have lost time and labour I know that many do make God the first immediate Author of it and do affirm that the first Scripture that ever was was Gods writing of the Law in two Tables But because we find that Moses wrote all the Word of the Lord and Josephus doth report a tradition of the Hebrews for writing and graving before the flood I hold it probable that both Scripture and Sculpture are as ancient as the Old World However we see the care that God hath taken for the publishing of his Will to the Church which he hath done both sufficiently that we need no more knowledge for eternal life than what is contained in Scripture and so clearly that the Word giveth understanding to the simple Scripture is twofold 1. Inward called Scriptura Cordis 2. Outward called Scriptura Testimonij The inward Scripture of the heart is that which the Spirit of God immediately writeth in the fleshly tables of the hearts of all the Sons of God and by this all that are to be saved are taught of God Jer. 31.33 Hebr. 8.10 2 Cor. 3.3 The outward Scripture of the Testimony is that which was inspired by the Holy Ghost and committed to writing by the Prophets Apostles and Evangelists to preserve and transmit sound and saving doctrine by their pens to all Posterity Of this latter Moses was the first writer in the world as may be proved by the Evangelist Luke 24.27 Hence we conclude that our Religion grounded in these writings is the old Religion even as old as the day of mans creation and fall whereas all other Religions are but of yesterday nay the gods themselves worshipped by Heathens and Turks were long after the time of Abraham There is no Question more worthy satisfaction in Divinity Appâ—llatur ab Arminio Instrumentum Religio tis than that which enquireth into the Authority of Scripture 1. For all Religion depends upon it and wavering in this principle openeth a wide door to beastly Epicurism Devilish Atheism and all contempt of Religion and Justice 2. If the heart be not perswaded that the Scriptures be of God it will easily reject hearing reading practise and all the means of salvation 3. The doubting of this cutteth off all faith Rom. 14.23 and the comfort and strength of faith for a man must first believe Gods Word to be true Titubabit sides si Scripturarum vacillat authoritas Aug. before he can believe it to be true to him and what comfort in temptation without the Sword of the Spirit or what peace in terrour of Conscience without the Word which is the Well of salvation 4. The doubting of this cuts off all self-denial mortification and sound repentance for who will abandon his carnal delights and pleasures and undertake the strict course of godliness that doth doubt whether the Scriptures be the Word of God or not But it is clear that the Scriptures are the Word of God 1. The Lord professeth them to be his own words Isa 55.11 Mic. 2.7.2 The Prophets begin with the Word of the Lord and the Apostles 1 Cor. 11.23.3 The matter of the Scriptures they treat of the great works of the eternal God as Creation Providence justice and mercy both temporal and eternal c. Speaking of great mysteries above the reach of humane wisdom yea of things contrary to natural wisdom Searching the heart and discovering the thoughts Hebr. 4.12 And containing most ample and large promises of a blessed and eternal happiness by faith in the Messiah Amongst us Stephen Langton Arch-bishop of Canterbury first divided the Bible into Chapters in such sort as we now account them Robert Stephens into Verses Goodw. Catal. pag. 109. But not much commended by Scultetus who saith Imperitissimè plerunque dissecans which Covenant none could make or can make good but only God himself blessed for ever 4. Concerning the Instruments and pen-men of Scripture Their extraordinary calling infallible assistance 1 Pet. 1.11 unblameable conversation 2 Pet. 2.21 sincerity and uprightness in writing sparing neither others nor themselves their stile together with their joint-consent
covetous oppressors as Zacheus was to call us out of our oppression and make us new creatures in Christ Jesus Excellently saith a Divine of our time There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seemliness appertaining to each calling so here We must walk nobly and comfortably as becometh the heirs of God and Co-heirs of Christ Scipio when a Harlot was offered him answered Vellem si non essem Imperator I would if I were not General of the Army Antigonus being invited to a place where a notable Harlot was to be present asked counsel of Menedemus what he should do He bade him only remember that he was a Kings son So let men remember their high and heavenly calling and do nothing unworthy of it Luther counsels men to answer all temptations of Satan with this only Christianus sum I am a Christian They were wont to say of Cowards in Rome There is nothing Roman in them Luth. in Gen. Of many Christians we may say There is nothing Christian in them It is not amiss before we be serviceable for the world to put Alexanders question to his followers that perswaded him to run at the Olympick games Do Kings use to run at the Olympicks Every believer is Gods first-born and so higher than the Kings of the earth Psal 89.27 He must therefore carry himself accordingly and not stain his high blood Many be called but few chosen God hath saved us and called us with an holy yea heavenly calling Mat. 20.16 2 Tim. 1.9 Heb. 3.1 Eph. 4.1 I beseech you walk worthy of the vocation wherewith ye are called Conviction It is said that Frogs will leave croaking if but a Light be hanged over the lake wherein they are A cleer discovery of the Truth is a powerful means to muzzle the mouths of Hereticks God smiteth the earth with the rod of his mouth and with the breath of his lips doth he slay the wicked By his word he telleth a man as he did the Samaritaness all that ever he did Yea the Word is a most curious Critick judging exactly and disclosing the words which he speaks in his very bed-chamber that is in the most secret retirements of his heart Conscience alone hath but a weak light and that light is partial but a serious application of the Word discovereth wickedness when our blind Consciences do not I was alive without the law once Rom. 7.5 but when the commandment came sin revived and I died Conversion This is the main end of the Gospels ministery to open mens eyes and to turn them from darkness to light and from the power of Sathan unto God We our selves may challenge no more than S. Austin in his child Adeodatus Nihil agnosco meum nisi peccatum I own nothing in our Conversion but the faults and defects Bernard for a certain time after his conversion remained as it were deprived of his senses by the excessive consolations he had from God Cyprian confesseth to Donatus his friend that before his conversion he thought it was impossible for him to change his manners and to find such comfort as now he did in a Christian life Accipe quod sentitur antequam discitur And so he goes on Austin saith the like of himself And the Eunuch after conversion went on his way rejoycing Divines say The infallible evidence of conversion is when a man hath changed his first principles and his last ends Cyprian called Caecilius that converted him Novae vitae parentem And doubtless it 's an high honour to have any hand in such a work He which converteth a sinner from the error of his way Jam. 5.20 shall save a soul from death and shall hide a multitude of sins I cannot here omit a passage of a very grave Divine Mr. Ley his Pattern of Piety 145. I have known saith he a person who neither by education or affection was disposed to Popery who having the ill hap when his Conscience was perplext to fall into the hands of a Popish Priest upon this reason because as the Priest suggested that Religion afforded more comfort because it had and exercised a power to pardon sin which our Ministers neither did nor durst assume unto themselves he became a Papist Job 33.24 But it is honour enough to Ministers and may be comfort enough to their hearers that God gives them commission to deliver a Penitent man from Hell not as the means for that is Christ alone but as instruments 1. To apply Christ crucified or rather risen again unto him 2. To pronounce his safety and salvation upon the due use of that means And this is the greatest honour that ever was done to any meer creature Angels had never such a commission They indeed are Ministers for the good of those that shall be heirs of salvation Heb. 1.14 But Ministers are called Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obad. 21. Take heed unto thy self 1 Tim. 4.16 and unto the doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Regeneration There are two parts in this work of grace 1. The one is Qua regeneramur by which we are begotten 2. The other is Qua renascimur by which we are born again The one is Gods act purely the other implieth the manifestation of life in our selves A distinction that serveth to clear some controversies in Religion The Word of God is the instrument of our Regeneration being made prolifical and generative by the Spirit The Father is the original cause Jam. 1.18 The Son is the meritorious and effective And the Holy Ghost consummates and applies it 1 Pet. 1.3 through faith wrought and increased in us by the Word and Sacraments So that here is God the Father's will God the Son's merit and God the Spirit 's efficacy Tit. 3.5 6. By his overshadowing the soul is the new creature hatched and brought forth When the Donatists upbraided Austin with the impurity of his former life he answered How much more they blame my former fault by so much the more I praise and commend my Physitian Miratúrque novas frondes non sua poma saith the Poet Virg. Georg. 2◠speaking of a graffed tree So may Regenerate persons themselves and all that behold them wonder at the change which is wrought in them Every man by his first birth is still-born dead in sin by his new birth he becometh alive to God As the Father said of the Prodigal This my son was dead and is alive And surely what difference was between Lazary lying dead in the grave and Lazarus standing alive on his feet the same is between a natural and a regenerate man Yea look what alteration there is in the same Air by the arising of the Sun the like is in the same person by the infusion of holiness Paracelsus in his second book De vita longa saith that Lepra curatur per regenerationem Chymically it is to be
outward ears so do the Sacraments by the eyes and other senses The essential parts of a Sacrament are either 1. Outward which hath the signe with the ceremony ordained and the word Or 2. Inward which is the matter or thing signified viz. the saving benefits of Christ Jesus and the priviledges of the Covenant of Grace that is remission of sins imputation of Christs righteousnesse regeneration adoption c. Hence we must esteem Sacraments not according to their outward value but according to the blessing annexed in their lawful use For in as much as they are significations and seals of such excellent things they are with all reverence to be handled and esteemed even as means which exhibit to us and confirm the best blessings of God Yet neither the Word not Sacraments profit any thing without the Spirit this grace proceedeth from the holy Ghost who is unto our faith as marrow unto the bones as moisture unto the tree and as a comfortable rain unto the fruits of the earth If this inward Master and Teacher be wanting the Sacraments can work no more in our mindes than if the bright Sun should shine to the blind eyes or a loud voice sound in deaf ears or fruitful corn fall into the barren wildernesse or a shower of rain fall upon the hard-stones Hence whensoever we come unto these aright the Spirit worketh in us mollifying the hardnesse of our hearts framing us unto new obedience and assuring us that God offereth to us his own Sonne for our justification and salvation Therefore learn whensoever we come to the Word and Sacraments to crave the gracious assistance of the blessed Spirit to guide direct and regenerate us to eternal life to sanctifie us and to assure us of Gods endlesse favour in Christ Jesus It is the Spirit that quickneth the flesh prefiteth nothing John 6.63 Baptisme It is either 1. Proper as bare cleansing and washing Heb. 9.10 Or 2. Figurative And then it is 1. Metaphorical as affliction Mat. 20.22 2. Synecdochical put for the whole doctrine of John Mat. 21.25 3. Allegorical as repentant tears Luke 7.38 4. Catexochen for baptizing of Infants or adults converted The School teacheth of three sorts of Baptism 1. Fluminis per aquam 2. Flaminis per spiritum Ephes 4.5 3. Sanguinis per Martyriuns But of all these three sorts there is but one only Sacrament of Baptism the which is one in three regards Vnum quia 1. Ad unum 2. In unum 3. Per unum 1. Once truly received it is never to be reiterated again Against the Marcionites Hemerobaptists and others 2. For that all of us are baptized into one Faith of our Lord Jesus Christ For John's and Christ's baptisme differ not in substance but in circumstance 3. In regard of the water and words wherewith we baptize We may not use any other element but water nor any other words but I baptize thee in the Name of the Father and of the Son and of the holy Ghost Verily verily I say unto thee Except a man be born of water John 3.5 and of the Spirit he cannot enter into the Kingdom of God The Lords Supper There are four kindes of Suppers The 1. Sinners Supper 2. Devils Supper 3. Good mans Supper 4. Lords Supper The sinner makes a supper to the Devil Foenus pecuniae funus animae when in gaining the world he loseth his soul The Devil prepares a black banquet for sinners in Hell upon these two dishes weeping and gnashing of teeth The good man provides a Supper unto God when he opens the door of his heart and suffers the words of exhortation to come in Rev. 3.20 But here of the last Against the Papists that say the bread is really turned into flesh Zwinglius saith well Hi tentant Deum qui dicunt miraculum ist hic Dei virtute fieri ubi nemo sentit miraculum Epist. ad Amic quend Durandus saith verbum audimus motum sentimus modum nescimus presentiam credimus Of the likeness that is betwixt Christs Incarnation and the Sacrament of the Lords Supper and how the one explaines the true nature of the other Theodoret hath an excellent parallel Dialog For 1. As in Christ there are two natures of God and man so in the Sacrament are two substances the heavenly and the earthly 2. As in Christ these two natures are truely and entirely so are those substances in the Sacrament 3. As after the union those two natures make but one person so after the consecration the two substances make but one Sacrament 4. As the two natures are united without confusion or abolition of either in Christ so in the Sacrament are the substances heavenly and earthly knit so that each continueth what it was and worketh answerably on us None but holy ought to approach this Table Procul hinc procul ite profani all others are strangers who ought to be dealt withal as Exod. 29.33 Rather saith Calvin following Chrysostom will I suffer my self to be slain than this hand of mine shall reach the holy elements to those that have been judged contemners of God In all that come to the Lords Supper there is required a fitness 1. Fundamental and 2. Actual Even of those that know God savingly saith one and are truly godly in the main it may truly be said that they also serve the Devil and not God when and as far as they fulfil the Devils pleasure and are led by that learning which he hath taught the world in and about the worship of God as when men joyn with polluted and mixt assemblies mixt I mean with openly prophane and scandalous persons and such of whose interests in Christ they have no ground or proof at all in the service of the Lords Table Give not that which is holy unto the dogs Mat. 7.6 1 Cor. 11.26 But let a man examine himself and so let him eat of that bread and drink of that cup. Catechising Dr. Hall calls it a preaching conference in his Epistle Dedicatory to the book called The old Religion Erasmus Munus arduum planè senile It hath been of antient use in the Christian Church And in the Reformation it was one great means of propagating the Gospel Clemens Alexandrinus Origen and Cyril were Catechists If this were diligently used both young and old should be better acquainted with the Principles of Religion and being wisely done would be more profitable than Preaching without Catechising for want whereof many that run to Sermons have been found to be very ignorant of the main Principles of Religion Come ye children hearken unto me I will teach you the fear of the Lord. Psal 34 1◠The Sabbath God sepapated it from all other days of the week for his worship The Sabbath of old had many priviledges which no other day had 1. The antiquity thereof 2. It was written with Gods own finger 3. There was a more exact rest observed in it
should have been taken from him but left all other thoughts and did cleave to his masters side with an inseparable resolution As the Lord liveth and as thy soul liveth I will not leave thee So must we be to Christ in whom God hath manifested his good will to us and say as Peter did To whom should we go thou hast the words of eternal life Gods Mercy is like Daniels goodly tree Dan. 4. whose height reacheth unto the heavens and the sight thereof to all the earth whose pleasant fruit all mortal men do taste and eat and under the shadow of whose fair leaves they take rest and comfort To the defence and succour of this tree must we run in storms and extremity and not then only but at all times lest with ungrateful Popelings we go about in the fairest sunshine to lop the branches Of pions memory is that last speech uttered with the fierce zeal of a dying Martyr burnt in a Tun in Smithfield in the presence of Henry the Fourth King of England Mercy Lord Jesus Christ mercy And of him that with lifted-up hands and singers flaming with fire cried to the people None but Christ none but Christ for ever Cry then ye braving Merit-mongers and say not with the Laodicean Church We are rich and increased with goods and have need of nothing when as your consciences tell you as theirs did Ye are wretched and miserable and poor and blind and naked Learn with the Prophet Jeremy to say It is of the Lords mercies that we are not consumed because his compassions fail not Make it the height of your ambition with the Apostle to be found in Christ Lam. 3.22 not having your own righteousness which is of the Law but that which is through faith of Christ the righteousness which is of God by faith And since the bowels of Gods compassion and good will to us do yearn upon us and the merits of our blessed Saviour are so effectual as to justifie in his sight let all the world conclude with David Thy loving kindness is better than life Psal 63.3 And with the Angels here acknowledge our salvation to proceed from Gods good will Our Justification thus effected a main work of Gods goodness towards man there follows upon the very neck of it our Sanctification And here we find the Well of Gods Mercy to be like Jacob's deep to which whosoever cometh with a thirsting soul may freely drink of the water of life Since then O God thy Mercy and thy Goodness is of that depth that no Mortal is able to found it and it able to satiate all with thy good Spirit that as by thy Son we are justified in thy sight so by thy Spirit we may be sanctified for Holiness becometh that house wherein thou dwellest O Lord. Know then that by an eternal constitution of Gods predestinating will some were ordained to be vessels of dishonor some of honor Those of dishonor are Reprobates and câ—st-aways who spend their days in prophaneness and end in never-ending pains But those of honor are the Elect who being made to be perpetually glorified among the blessed Angels that kept their first station have here their conversation tanquam in coelo as in heaven and following the conduct of that sanctisying Spirit that makes them holy and acceptable to the most Holy end in never-ending happiness The first are passed in silence our speech must be of the latter whom God by special grace vouchsafes to grace with such endowments as fit them for glory There are none begotten by a natural generation exempted from the contagion of sin neither can any in truth glory of a pious conformity of their wills Papists presume upon a natural ability to gain acceptation at the hands of God and Pelagians have given that goodness to remain in our wills which doth not both which whilst the wheel is turning and the sum of all their misfortunes is cast up sleep supinely in carelesness and boast vainly in security Divine truth hath discovered our nakedness and shame so that the naked truth without all contradiction is that what characters of goodness were imprinted in our nature by the hand of our Creator were by the hand of man that catcht hold of the forbidden fruit quite obliterated and blotted out insomuch that unless the same power take us in hand again and put upon us the stamp of a new creation we shall never alter those crooked and wry dispositions which by our offending disobedience we have contracted The life of a Christian doth challenge an higher parentage than from earth when the beauty thereof is marred and the emoluments departed And here the Lords good will hath not been deficient but superabundant above what we are able to ask or think for out of the plentiful treasures of his grace hath he supplied our defects First he sent his Son and behold now he sends his Spirit His Son to free us from condemnation from which otherwise we cannot be free his Spirit for our regeneration which is an act of Divine power whereby being born of God we are reduced to the obedience of his Name Isa 63.18 1 Pet. 2.9 and made like unto him Holy as he is holy hereby becoming the people of his holiness as saith the Prophet and as that Saint of God the Apostle Peter speaks A chosen generation a royal Priesthood an holy nation a peculiar people What was written upon the plate of the holy Crown of pure gold belonging to the Priest in the Levitical law is by the singer of God engraven in Capital letters in the hearts of his Saints HOLINESS TO THE LORD Exod. 99.30 Which inward holiness makes them zealous of good works that are like to Pearls as one saith found here below but carry a resemblance of Heaven in their brightness and orient colours To which end our Saviour gave this precept Let your light so shine before men that they seeing your good works may glorifie your Father which is in heaven Those sacred actions of obedience that have their original dependencie upon the Divine operation of Gods Spirit in the heart please God wonderfully He is glorified by them and in them his soul takes great pleasure Cui prius non beneplacitum erat in hominibus Theophil nunc pro beneficiis refocillationibus hominum habet opera in quibus quietem habet faith Theophilact on these words God who at first was highly offended with men for their apostacy accepts the good deeds of men though himself be the Author of their good for favours and refreshings wherein he is well pleased As I breathe Christians I cannot but admire the good will of God who dwelling in that light unto which there can be no access would vouchsafe to shine upon us who are darkness in the very abstract or would lift up the light of his countenance upon us whom sin had made so contemptible In good earnest I am transported much more
not shut against you his fatherly providence is tendred to you he withholds no good thing from you he sent first his Son and now that his Son is ascended to him he sends the Spirit of his Son to you into your hearts that by that meanes he may abide with you for ever But why compared â— the love of God to the love of man mans love in respect of Gods not being so much as a grain of mustard-seed to the whole earth or the whole earth to the vast heavens or the smallest drop of water to the whole Ocean I answer for my 〈◊〉 thus that by the marvellons defect and straitness of the one you may in some though in the smallest measure conceive survey you cannot the infinite greatness of the other He sent his Son but his Son return'd in his presence was joy in his absence griefe wherefore God bereaving us of his Sons bodily presence in his tender love sent the Spirit of his Son to raise our dead spirits to comfort us without him comfortless he adopted us sons being his enemies by his Sons coming now for farther confirmation and stronger assurance he signs it he seals it by sending the Spirit of his Son into our hearts Because sons Not natural but elected adopted sons such as many justly challenge the prerogatives and liberty of sons God That is the Father Hath sent forth As Kings do their Ambassadours to signify their pleasure and desires they neither adde nor diminish from their Commission so the Holy Ghost what he receives from the Father shows to them to whom the Father sends him he speaks not of himself but what he hears he speaks what he receives he delivers The Spirit That is John 16.13 14 the Holy Ghost the third person in Trinity Of his Son To wit of the natural Son of God Jesus Christ Gods Son begotten by eternal generation time out of mind 〈◊〉 your bear tsâ— Into your 〈◊〉 Crying Making you with confidence and assurance to cry the Spirit properly cryes not for then it should cry and pray to it selfe Sic ipse Spiritus postulat i.c. ad postulandum cos quos replevit inslammat but it is said to cry when it works that effect in us according to that Rom. 8.15 Ye have received the Spirit of Adoption whereby ye cry Abbâ— Father We are said to cry by the Spirit as a man to see by the eye Abba Father Abba it is an Hebrew word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyes to be willing here it is translated Father and the reason of that name is rendred to be because of the propensity of the will and desire of a father towards his children being their chiefest wel-willers and wel-wishers The intention then of the words is this The adoption and free election thorough Jesus Christ into the right and liberty of sons pertains not to the Jews alone but to the Gentiles also to the Galatians by the redemption wrought by the Son of God for this purpose annointed by the Father ye receive the adoption of sons God thus making you sons sent his Spirit to you his Spirit sent to you dwells in your hearts and dwelling in your hearts makes you cry with an assurance of his good will Abba Father Of the words there are these parts 1. A person sent the Spirit of the Son 2. A person sending God 3. The sending it self sent 4. The place whither God sends the Spirit of his Son into your hearts 5. The office or effect of the Spirit Crying Abba Father 6. The reason moving and prevailing with God to send his Sons Spirit into your hearts because sons Of the first the person sent the Spirit of the Son the Holy Ghost It will be judg'd in me to be but a labour in vain to endeavour to prove that there is such a Spirit except there be some as I hope there are none so grosly ignorant as those disciples spoken of in the 19. of Acts who profest they did not so much as hear whether there were an Holy Ghest or no. This is a Principle of Religion to be taken of all for granted not to be call'd in question not to be proved to spend words and time in the demonstration hereof is to no more purpose than to prove 't is day when the sun shines this being sufficiently manifest in the works of nature that sufficiently apparent in the effects of grace Divine truth contained in the sacred Word of God stops all gainsaying proceedings in this point None but who will oppose God will oppose it if any man teach otherwise or doubt of the verity hereof he is proud knowing nothing but doting about questions and strifes of words he is a man of a corrupt mind and destitute of the truth carried away with the spirit of giddiness and of error I will therefore spare my pains in convicting such rude and giddy-headed spirits for I direct my lines to Christians well instructed in this Article of our faith not to Turks and Mahumetans and by Gods assistance teach and write what shall be more fit all things well weigh'd for them to learn and me to deliver 1. Why the Holy Ghost is called a Spirit 2. Why he is called the Spirit of the Son The third person is called a Spirit because 1. He is a spiritual incorporeal and invisible essence whose being is not like that of Angels though spirits they are but ministring spirits of Almighty God finite but he is infinite whom the world cannot contain whom the most piercing eye cannot see whom the most sublime wit cannot conceive The reâ—ulgene glory of those heavenly spirits dazzles our understanding in our meditations and discourses of them our imaginations cannot reach their transcendent and Metaphysical nature far distant from our spheare much more are we unable to fix our bodily or intellectual eye upon that spiritual being whose being and glory is absolutely in comprehensible dwelling in that light to which there can be no accesse and in that height to which no created nature can aspire He is called a Spirit 2. Nescis torda mâ—li â—â—ina gratiá Spiritus Sancti Ambros In regard of the mighty power and unresistible efficacy it hath in operation implyed in the rushing wind on the day of Pentecost and the fiery tongues His wonderful activity is made sufficiently manifest by the creation of the world and well known in the hearts of sinners by their conversion and new creation a work not of small importance Act. 2. a concurrence of all the powers of nature cannot effect it Men and Angels can do much but not so much let men of the rarest parts most eminent endowments and of the best quality laying grace aside do what they may say what they will they shall find themselves scanted of ability to begin much lesse to go thorough with so great a work The wind blowes strong and fire is very active so the Holy Spirit blows down the strong
holds of Sat an erected in the hearts of sinful men disperseth all chaffy cogitations of wickedness and filleth every corner of the soul with heavenly inspiration with transporting thoughts and meditations of an higher than an earthly nature and as fire it inflames the heart with the love of God whence proceeds zeal of Gods glory that fire of heaven and a fixt resolution as in Martyrs to suffer fire and fuggot for the profession of his name By reason or the working thus of his mighty power the Scripture stiles him by the name of the power of the most high Eâ— operante creabatur homo eo operante recreatur As by his working power man was created by the same renewed and born again As by his power he gave life Luk. 1. so he gives newness of life by his power Spiritus est qui vivificat it is the Spirit that quickens us before dead in sins and trespasses He is called a spirit 3. Because he is breathed from the Father and the Son that is he is that person by whom the Father and the Son do immediately work heavenly motions and saving graces in the hearts of the elect Spiritus à spirando wherefore when Christ breathed on his Disciples he said unto them receive ye the Holy Ghost Job 20.22 These I conceive to be the reasons why the third person in Trinity is called a Spirit Now must I shew the reasons why he is called the Spirit of the Son they as I Imagine are these First because he proceeds from the Son by an eternal procession and intelligible emanation the essence of the Son is communicated to him hence coeternal coessential consubâ—antial with the Son he is called the Spirit of Christ Contra Arianos Rom. 8.9 not as one saith by way of allenation nor by way of multiplication of the divine essence which can be but one but by communcating the very same numericall essence wherein the Father and the Son subsist unto him in an incomprehensible manner whence he is term'd also the Spirit of the Father Galat. 3. for the essence of the Father is the essence of the Son and the essence of them both the essence of the Spirit he proceeds from both not simply as from two persons but in that they are one in essence not more principally from the Father lesse principally from the Son as Lombard and the schoolmen of this age affirm but from the person of the Father and the son in the unity of essence without any such distinction for upon the admission of this distinction we may justly infer an inequality of the persons of the Deity a thing without blasphemy not to be admitted the Spirit of holyness equally proceeds from both as from one beginning against the definition of the Greek Church but non voluntate sed natura seu necessitate naturae licet secundum voluntat is modum not by the act of the will but by the act of nature or by the necessity of nature according to the manner of the wills working which I cannot conceive in other terms than these that is God willing it He is called the Spirit of the Son 2. Because he is in the Son and the Son in him as the Son is in the Father and the Father in the Son to wit by their eternal essence And besides this the Spirit dwelt in him in the dayes of his flesh inriching his humane nature with all fulness of grace And at his baptisme the heavens opening Mat. 3.16 John saw the Spirit of God descending like a Dove and lighting upon him He is called the Spirit of the Son 3. Because the Son sends him to seal our adoption to us Joh. 15.26 When the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testify of me He sends that which is his and gives it too Joh. 20.22 receive ye the Holy Ghost And not onely the Son but the Father also sends him but in the Sons name whom the Father will send in my name saith Christ Joh. 14.26 Which shall testify of me Royard in Joh. 14. saith he Joh. 18.26 the Father sends him in his Sons name that is saith Royard to the glory of his name in which respect he is term'd the Spirit of the Son He is called the Spirit of the Son 4. Because he receives the wisdom and knowledge of the Son who is the wisdom of the Father and reveals it unto us He guides us into all truth Joh. 16.13 for as it followeth he shall not speak of himself but whatsoever he shall hear that shall he speak and he shall shew you things to come Verse 4. He shall glorify me for he shall receive of mine and shall shew it unto you Verse 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All saving knowledge and divine graces coming from the Son in whom the hidden treasures of pure wisdom do rest are confer'd upon us the sons of God by adoption by the Spirit of the Son of God by eternal generation From which discourse may be deduced three conclusions 1. That this Spirit of the Son is a Person he proceeds from the Father and the Son not as an accident but as a Person It was the grosse conceit of some heretical mistaken spirits erroneous in their judgments that this Spirit of the Son is only a motion or quality wrought by God in the hearts of his children or some divine inspiration infused from above by divine grace into the soules of them whom God had chosen out of the world to be more eminent than others Those conceits may seem plausible to corrupted reason not discerning the things of God which are spiritually discerned yet they contradict that which by Infallible consequence may be deducted out of the sacred truths of Gods word and right reason Laying therefore these two Gods word and right reason as two sure foundations and uncontrolable Principles which may justly sway our judgments I will presse the truth of this conclusion against all opposites The Spirit of the Son is a person Because he appeared in a visible shape The Holy Ghost descended in a bodily shape like a Dove upon Christ and he appeared like cloven tongues of fire and sate upon each of the disciples and they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance What motion what quality what inspiration can appear in such or any visible similitudes or bodily shapes or give utterance to men He is a person because called God When Peter taâ—t Ananiâ—s of his double dealing he told him he had lyed to the Holy Ghost and in lying to the Holy Ghost Act. 5. thou hast said he to him not lyed unto men but unto God The Essence of God is Tota in qualibet personâ Deitatis whole
in every one that is called God And forasmuch as the Essence and the Persons are inseparable whatsoever is properly called God is a Person What Motion what Quality what Inspiration can be called God He is a Person because we are baptized in his Name He is the Author of this institution He is the Director of the whole act by his authority by his command by his power the water is sanctified the baptized are renewed the whole work is happily accomplished For all is done in the Name of the Father and the Son and the Holy Ghost not in the name of a Motion of a Quality of an Inspiration He is a Person because the properties of a Person are attributed to him Luk. 11.12 Joh. 16. Joh. 14.1 Cor. 12.11 Act. 13.2.1 Joh. 5.7 Rom. 8. He is sud to teach us heavenly knowledge to lead us into all truth to comfort the afflicted members of Jesus Christ to distribute gifts and graces according to his good pleasure to call and send Apostles to bear witness in heaven with the Father and the Son to bear witness with our spirits that we are the sons of God to cry in our hearts Abba Father to make intercessions for us with groanings that cannot be uttered These are not effects proper to a Motion or a Quality or an Inspiration Lastly He is distinguished most manifestly from the Gifts of God Dona honoraria There are diversity of gifts but the same Spirit the same Spirit distributing these gifts so divers where it will Thus it is apparent that the Spirit of the Son is a Person And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And that because he is the Spirit of the Father and the Son He cannot be said to be his own Spirit as the Father cannot be said to be his own Father or the Son his own Son that is as absurd as this Again because he is said to be another from them both I will ask the Futher Joh. 14.16 and he shall send you another Comforter Christ whilst he was on earth was a Comfort unto his Disciples wherefore lest diffidence and despair by reason of the great persecutions they should suffer after his departure should break their hearts and sorrow ruine them he prays the Father to send them another Comforter and promiseth he will see it done for their assurance cap. 15.26 He will send him from the Father Furthermore He hath a relative property and characteristical note several from theirs putting a difference betwixt them and him He onely proceeds from the Father and the Son He onely appeared under the form of an innocent Dove and of fiery cloven tongues By his immediate operation Christ was conceived in the womb of the Virgin and by his immediate operation Gods children are throughly sanctified and furnished unto every good work Last of all The Father sends him that so sends him whence he is neither the Father nor the Son but one from them It is a marvellous impropriety of speech that a man should be said to send himself but proper it is to say he comes of his own accord Forasmuch therefore as the Spirit is said to be sent from the Father and the Son and as here God sent forth the Spirit of his Son He is a Person distinct from them both Which is the thing I intended to demonstrate As he is a Person so is he the third and last Person not last in time nor last in nature nor last in dignity but last in the order and manner of subsisting and of performing such works as are common to them all called works ab extra as Creation Redemption Preservation Justification Sanctification c. Having briefly gone over these two points I shall endeavour by Gods grace to do the like in the next which is this 3. That there are Three Persons in the Deity to whom the Divine Essence is communicated The Father the Son the Spirit For humane Reason fully to conceive so high a mystery is impossible What therefore we must learn hereof the Scripture teacheth Faith receives and Reason must not contradict Rather imbrace those depths of knowledge with admiration than by an over-curious inquisition to dive into it and return unsatisfied and sore troubled Yet because Ignorance needs information and Curiosity requires confirmation I will say somewhat though little of it The Platonists acknowledge in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mind or Understanding a Word a Spirit By Understanding they understand the Father by the Word the Son who by S. Joh. 1.1 is expresly called the Word by Spirit the Third Person proceeding from the Father and the Son called The Love of God Hence Divines conceive the matter thus The Father is quasi Deus intelligens God understanding The Son who is the express Image of the Father is quasi Dens intellectus God understood callâ—d the Wisdom of the Father the Image of the Father the Word of God as a word is but the image of the understanding The Spirit breathed and proceeding from the Father and the Son is quasi Deus dilectus God is Love saith S. Lombard John hence by Lombard said to be that Love wherewith the Father loves the Son the Son the Father So the Text reckons up three the Father the Son the Spirit God sent forth the Spirit of his Son This is indeed a deep mystery Yet as abstruse as this Divine mystery of the Trinity is Nature can give us some insight by similitudes though imperfect of the possibility and truth of it We see that in the Sun there is an indesinent fountain of light a brightness and splendor springing out of it and a quickning and reviving heat proceeding from it yet none will be so foully mistaken as to conclude out of these three that there are three Suns there being still but one So though the Essence of the Godhead be but one yet we must know it is communicated unto three Persons and though communicated unto three Persons yet still the Essence is but one We see that in Man there are two diverse and far different natures a Body and a Soul yet these two make not two Men but one these reteining the unity of one Person If two diverse Natures met together make one Person why may not one Nature and Essence be communicated to Three and those Three having one and the same Essence still remain one God We see that in the Soul of Man there is a Will which is the immediate beginning ab intra of every act proceeding from our selves commanding this or that to be done sic volo
sic jubeo then there is Reason that thinks of the means to compass the intent of the Will which being found there is a Power which is still in action till the Will as I may so say gets its will and obtains its end whence is drawn a similitude to express the profound mystery of the Trinity The Father is compared to the Will for he is the beginning of the action the Son to Reason for to him is given the dispensation of all things and he is the Wisdom of the Father the Holy Ghost to the Faculty or Power of effecting it who is the Perfecter of every act called The Power of the most High These three saculties are in the soul of man yet one soul not three and 't is a question never satisfactorily decided since first moved Whether these essentially and really differ from the soul or no If then these three faculties of the soul be one soul and one soul these three faculties why may not the Essence of the Godhead be communitated to three Persons and these three Persons remain one onely God Thus the glimmering light of Nature hath given us some light in this matter Lombard lib. 1. dist 12. E. which as the Master of Sentences saith Etsi sensu non percipiam tamen teneo conscientià Though unperceptible to mine outward sense yet in my conscience I hold for true Rules of Divinity exceeding our capacity are to be embraced by Faith not to be discussed by Reason And thus much for the Person sent the Spirit of the Son I proceed to the Person sending which is said to be God God the Father by his Son sent forth the Spirit of his Son In which discourse as much compendiousness as may be All that we enjoy in the time of our pilgrimage here on Earth are sent us from God the Giver of every good and perfect gift What Earth cannot afford us Heaven supplies The mission or donation of the Holy Ghost comes not within the reach of any mortal or immortal creature Wherefore the Father considering we cannot have a we being in this life but our condition should be without him miserable He sent us the Holy Ghost the onely Comforter of our distressed souls the onely Supporter of our future hopes of happiness to strengthen us and fill our hearts with joys unspeakable O the wonderful mercy of Almighty God! Qui misit unigeâ—â—tum immisit spiritum promisit vnltum quid tandem tibi negaturus est Bâ—rn de temp Nihil unquam ei negasse credendum est quem ad vitull bortatur esum Hierom. He sent his Son to save us and his Sons Spirit to comfort us God sent forth the Spirit of his Son into our hearts He denies us nothing that may further our good but sends us all things even his Spirit who deserve a denial of all things It is believe it it is his Mercy that is over all his works He makes our misery the object of his goodness our necessities the object of his bounty hence the Apostle discourseth thus God gave us his Son when we were enemies and how shall he not with him give unto us all things even to the Spirit of his Son God sent forth the Spirit of his Son It is counted a great gift that Jacob sent by the hands of his servants to paciâ—ie his brother Esau Gen. 32.14 15. It is counted a great gift that Joseph sent to Jacob his father Gen. 45.22 23. and that he gave to Benjamin It is counted a great gift that Pharaoh gave to Joseph giving him rule over all the land of Egypt Gen. 41.43 It was a Princely gift that Hiram King of Tyre sent to King Solomon 1 King 9.14 and that the Queen of Shtha gave him 1 King 10.10 It was a Princely and magnificent gift that King Ahasuerus sent to Mordecai by the han is of Haman it is registred Esth 6. It was a gift royal that the three Wise-men presented to our Saviour Christ Gold Myrrhe and Frankincense Mat. 2. But it is a far greater and more magnificent gift that the God of Heaven sends into the hearts of the children of men the Spirit of his Son Those are but poor gifts in respect of this for infinite is the difference betwixt them and it They are subject to mutability loss and corruption but God sends forth the immortal and eternal Spirit of his Son very God of very God into our hearts They could not sanctifie them to whom they were sent and given but this doth cleanse those souls from all pollution of sin to whom God sends him They only made them great in the eyes of men this makes men great in the eyes of God Who but a blind man cannot discern the tender affection and exceeding care of Almighty God our heavenly Father towards us who gives us all things to the utmost of his power he thinks nothing too good for us He gives us his Spirit and in giving him he gives himself God over all blessed for ever What greater gift can God give to the sons of men what greater gift can the sons of men expect of God Enough enough Lord thou art God Alsufficient we can ask no more and thou canst send no greater than the Spirit of thy Son into our hearts I will not part from this point till I clear one doubt In that God sends the Spirit of his Son some infer that God and the Holy Spirit are unequal the Sender must ever be greater than the Messenger the Giver than the Gift But by their leaves 1. This is a Principle underâ—â—able That there is no inequality in the Deity 2. Common experience in Civil affairs is able to demonstrate this That equals may send forth equals it is usual 3. S. Cyril Cyrils rule is most forcibly true That Missio obedientia non tollunt aqualitatem Mission and submission nullifie not equality The Father sent his onely begotten Son into the world in the form of a servant and was obedient unto death even the cursed death of the Cross Yet equal to the Father He thought it no robbery Phil. 2. So the Holy Ghost in equality is not a jot diminished nor his authority any thing abated though sent of the Father The Father is not greater than the Son nor the Holy Ghost less than either because all three are one and the same God Infinite in Essence and Lord of all and in Unity there is no Inequality Here I put a period to my discourse of this point and proceed to the next to wit to the Mission or sending of the Holy Ghost the Spirit of the Son God sent forth the Spirit of his Son The sending of the Spirit is either in a visible or invisible manner Visibly he is said to be sent when there are significant signs of his presence Not that the Spirit in its own nature is visible to the eyes of man When he confers his saving graces by the use of external Symbols working
Faith and Repentance in his Church when by his powerful operation he converteth the souls of sinners from the errors of their way in an outward apparition then is he said to be sent visibly the Dove appearing at Christs Baptism did intimate the presence and the efficacy of the holy Ghost the cloven tongues like fire in the Primitive Church in the times of the Apostles were a demonstration of his presence and power The manifestation of his graces in Christ and his Apostles at those times discovered his presence But he is not sent thus alwayes but at appointed times and upon special occasions thus that Prophesie of Joel 2.28 was fulfilled He is sent invisibly when no signes are used to declare his presence in our hearts only he that hath him knows he is there Thus was he in the Prophets for he spake by them And every Christian that belongs to the election of grace hath the Spirit sent him thus invisibly he that hath not the Spirit of Christ is none of his Rom. 8.9 And cum gratia Spiritus sancti datur hominibus profecto mittitur Spiritus à Patre when the grace of the Spirit is confer'd on men of a truth the Spirit of grace is sent then of the Father Christ's Spirit comes not to us by a temporal motion but by the temporal motion of the creature is signified the spiritual and invisible sending of Christ's Spirit Again he is sent unto us by the Ministry of the Word the power of God to our salvation and by the administration of the Sacraments By the Word illuminating our understandings before darkned enabling us to judge of spiritual things our judgment before restrained to carnal working saith love hope peace patience temperance with a reformation of our lives and all other vertues in our hearts By administration of the Sacraments confirming our faith in the promises sealing unto us our adoption perfecting in us the assurance of our reconciliation with God and assuring us that we shall be made partakers with the Saints in glory of the full fruition of the presence of God and be put into the possession of that immortal and eternal inheritance in the highest heavens prepared for Gods children before the foundations of the world were laid This sending of the Spirit of the Son either visibly or invisibly by the Word or Sacraments is not a local motion a going from one place to another descending from heaven to earth but his operation and effectual working in the hearts of Gods Saints He is every where filling heaven and earth and therefore not movable from heaven to earth but ubi operatur ibi est where he works there he is and is said to be sent thither Let us now learn how to conceive of God and be assured of his love had he not loved us he had not sent his Spirit to us He sends his Spirit to us and gives us the best things we must not deny any thing unto him thanklesse creatures then we should be And grieve not the holy Spirit of God whereby we are sealed to the day of redemption And prepare we our hearts to entertain and receive him sweeping clean the secret chambers of our souls making our bodies also fit temples for the holy Ghost to dwell in The firm ground of all Christian comfort and stedfast foundation of all the heirs of eternal blisse is to be the sons of God Men of this world are ever ambitious of honorable titles and use all means to insinuate themselves into the favor of their Prince aiming hereby at a worldly happinesse Thus men of the world to come so I may term the faithful for they are not of this world are ever in action and the bent of their endeavours ever tending to obtain the honorable title of the sons of God What means God hath ordained for them to win his favour by as obedient children use aiming hereby at an eternal inheritance and at the crown of immortality that never fades away which that as sons they by the grace of God their heavenly Father may compasse they cry and pray without ceasing unto him who is willing to hear and able to fulfil their holy desires to the utmost even above what they ask And that they may be the better able to hold out unto the end and to profecute their earnest intentions in righteous things God because they are sons sends forth the Spirit of his Son into their hearts whereby they cry Abba Father There remains now these three Parts to be treated of The place whither the Spirit is sent the effect of the Spirit there and the reason of all this Now that you may receive with pure hearts and blamelesse affection the sincere truth of Gods holy word whil'st ye are reading these lines sequester your sences and your souls from all wandring and evil thoughts and cast away from you all misdeeming conceits as Elias did his Mantle to the earth when he ascended into heaven or as Moses took off his shoes when he trod on holy ground The next Subject of our Meditation is the place whither God sends forth the Spirit of his Son which is our hearts God hath sent forth the Spirit of his Son into your hearts The estate of every true Christian and child of God in this life is partly carnal partly spiritual they have flesh they have spirit the first state comes by nature call'd the state of nature the second by the free and undeserved grace of God Non habeo domine quodignoscâ—s Donatus call'd the state of grace Hence we may consider them two wayes conditioned 1. They are carnally minded 2. Spiritually minded Their purity is not totally and fully unblemisht he that saith he hath no sinne is a lydr and there is no truth in him 1 John 1.8 For they are subject to a twofold Law 1. To a Law in the members which none can put off until they put off their flesh and thus far they are unregenerate 2. To the Law of the mind which is the Law of God call'd the Law of the mind regenerate and illuminated converted unto God by the Spirit wherein the godly do delight Hence ariseth a mortal warre and an unsppeased enmity within man I see faith Paul another law in my members warring against the law of my mind the good that I would do I do not but the evil which I would not do that do I Rom. 7. The flesh lusteth against the spirit Gal. 5.17 and the spirit against the flesh and these are contrary the one to the other and draw like Sampsons Foxes contrary-wayes The Maxime grounded then upon these words to which my former discourse hath relation is that by nature we are destitute of the Spirit of God and by consequence prone to all evil Had there not been a reflection of Gods goodnesse and mercy upon us did he not by supâ—rlour causes and transcendent means work our regeneration and caused us by a second birth which
in us not for a time but for ever for the Word dwelling noteth a perpetuity and is opposed to sojourning And also that he hath the full disposition and absolute command of the heart as a man of that house whereof he is Lord. Which disposition consists in these six notable benefits which are sure evidences of the Spirits being and dwelling in our hearts every one whereof is worthy our serious speculation The first is the illumination of our understandings with a certain knowledge of our reconciliation to God in Christ Jesus This is obtained by the special information of the Spirit he shall teach you all things he shall guide you into all truth John 14.26 16.13 saith the Saviour of the world This knowledge is not of Generals but of particulars that God is our Father Christ our Redeemer the holy Ghost our Sanctifier the Spirit of God faith the Apostle Rom. 8.16 Beareth witnesse with our spirits that we are the sons of God Worketh in us a sure knowledge of the remission of our sinnes of our reconciliation and peace with God of our adoption into the liberty of the sons of God and faith the Apostle 1 Cor. 2.12 now have we received the Spirit which is of God that we might know the things that are given to us of God that is the righteousnesse of Christ assuredly It is not in man to know assuredly what great things God hath done for his soul without the special instruction of the Spirit called the Spirit of truth And the Spirit of wisdom and understanding Isa 11.2 the Spirit of knowledge The second benefit of the Spirit which discovers his being in our hearts is regeneration wherby our hearts are renewed by receiving newnesse of life and grace The coruptions of our nature are expell'd by the Spirits infusion of supernatural qualities into us whereby we are made new creatures and of the servants of sin and limbs of Satan are made the members of Christ and sons of God Hence he is called the Spirit of life Except a man be born again by water and the Spirit he cannot enter into the Kingdom of heaven saith our Saviour Ezek. 36.25 and Ezekiel doth Prophecy that God would sprinkle clean water upon them and they should be clean and from all their filthinesse would he cleanse them It is the Spirit that doth regenerate us who is here compared to clean water for these two causes 1. As water mollifies dry wood and puts sap into dry trees so doth the Spirit supple and mollifie our hard hearts and put sap of grace into them whereby we are made trees of righteousnesse and bring forth fruits of eternal life Christ saith John 7.38 39. that he that believeth in him as the Scripture saith out of his belly shall flow rivers of living water this saith the text spake he of the Spirit which they that believed on him should receive 2. As water doth purifie the body from all filth so doth the holy Ghost wash away our sins and our natural corruptions John 4.14 hence called a Well of living water springing up to everlasting life Again John the Baptist saith that Christ baptizeth with the holy Ghost and with fire where the Spirit is by consent of Interpreters compared to fire and that 1. As fire doth warm the body being benum'd with cold so doth the spirits our hearts frozen in sin and though dead in sins and trespasses yet by his reviving heat he quickens our hearts and brings us to life again 2. As fire doth purge and take out the dross from the good mettal so doth the holy Ghost separate and eat out the putrifying corruptions of sin out the canker'd and drossie heart of man And thus regeneration is wrought by the Spirit and therefore said to be born of God The third benefit of the Spirit in them to whom he is sent is an union or conjunction with Christ whereby we are made his members Hine baptismus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members of his body of his flesh and of his bones and partake of his benefits hereby his graces are in a plentiful manner and an abundant measure distill'd upon us which were in him above all measure hence it is compared to effusion Joel 2.1 John 3.24 I will pour out my Spirit hereby we know saith Saint John that we dwell in him and he in us because he hathi given us of his Spirit The Spirit is the bond of our conjunction descending from Christ the Head to all his members and begetting Faith that extraordinary vertue whereby Christ is apprehended and made our own by special application The fourth benefit whereby the Spirit is known to be sent of God into our hearts is the Spirits governing of our hearts For in whom he is be is Master ordering and disposing the understanding the will the memory the affections and all parts of the body according to his good pleasure for as many as are the sons of God Sam 8.14 Certum est nos facere quod sacimus sed illi 〈◊〉 ut faciamus are led by the Spirit The steps of a good man are ordered by the Lord Psal 37.23 in token whereof they that are of the Spirit do savor the things of the Spirit Rom. 8.5 that is they affect and prosecute those things that are good And this called spiritual regiment it consists in two things 1. In repressing all evil motions arising either from within as from evil concupiscence corruption of our nature or from without us by the inâ—icement of the world or suggestion of Satan 2. In stirring up good affections and holy motions upon every occasion hereto belong those excellent titles given to the holy Ghost the Spirit of the Lord Isa 11.2 the Spirit of wisdom and understanding the Spirit of counsel and of strength the Spirit of knowledge and of the fear of the Lord he hath these several attributes because he stirs up in the godly these good motions of wisdom of knowledge of strength of understanding of counsel and of fear of the Lord. In Galat. 5.22 the fruits of the Spirit are recorded there to to be love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance where oever these be the Author which is the holy Gost of necessity must be As for love whose object is God and man God for himself man for God it is a testimony of the Spirits presence in us and rule of us he is sent into our hearts saith Lombard when he is so in us as that he makes us to love God and our neighbour whereby we remain in God and God in us As for joy it is a main work of the Spirit making us to rejoyce for the good of others as for our selves whereas carnal men pine away and grieve expressively for others prosperity As for peace it is that concord which must be kept in an holy manner Immane verbum est ultio Senec. with all men
warfare and fight the combates of Jesus Christ all that maintain the profession of the truth in sincerity and uprightnesse of heart all that with hearty resolutions begin and prosecute the ruine of the Romish Synagogue the dissolution of their superstitious worships wheresoever within the limits of their jurisdiction Of this order are all those Christians that beholding their sins lay hold on Christs merits and Gods mercy by an unmovable faith for this hold is taken by the strength of Gods Spirit wherewith he doth endow us Of this order are all those who resist the temptations of Satan the provocations of the flesh the alluring vanities of this perishing world these are all vanquisht by the power of the most high that rules in our hearts Of this order are all those who are content to sacrifice their lives for the Name of Christ that so they may be found in him stout hearts have they and full of spirit that spurn at the present pleasures and commodities dignities of this world and are content to part with all hopes of these and all that he hath for the glorious hope of eternal life purchased unto them with the precious blood of the Son of God Such a spirit as this no worldling can be partaker of and such a spirit as this we read to have been in Martyrs even at the stake To conclude this point Of this order are all such as in their greatest necessities and most desperate extremities acknowledge and rely on the gracious protection and fatherly Providence of Almighty God who against all hope rest in hope which is as much as one saith as for a man to shake the whole earth and is as hard a work Hence by reason that the Spirit doth communicate this strength unto us he is called the Spirit of strength thus his strength is shewn in our weaknesse Isa 11.2 whereby great and difficult matters beyond expectation or the reach of our nature are brought to passe All these are sufficient restimonies whereby we may undoubedly and safely conclude that where they are to be found Gods Spirit it is to be found God hath sent forth the Spirit of his Son into their hearts Wherefore my dearly beloved into whose hearts the Spirit of God hath entred make it appear by his holy conversation that he is in your hearts if ye live in the Spirit Gal. 5.25 ye must walk in the Spirit if by the potent operation of the Spirit ye berdead unto sin and raised up unto newnesse of life you must expresse it by serving in holinesse and righteousnesse before him all they dayes of your life it cannot be said flatly there is any life in him in whom there is no expression of life so unlesse you forsake and abandon your wayes of wickednesse your adultery your pride your extortion your grinding of the faces of the poor by your oppression your cheating your bribery your riot your unjust dealing and whatsoever Gods pure eyes cannot endure to behold by hearty and unfained repentance and sincere obedience unto all that God commands it cannot be truly affirmed that the Spirit of God is in your hearts or that he hath as yet breathed upon you the breath of supernatural or spiritual life Vita animalis probat animam esse in corpore vita spiritualis spiritum in anima Your natural life is an infallible demonstration of the soul's presence in the body your spiritual life of the spirits presence in the soul As they that have no soul have no natural life so they have not spiritual life that have not the Spirit Let therefore your life be such as that all may take notice of what spirit ye are and that the Spirit is in your hearts that so you by your works and others by your example may glorifie your Father which is in heaven Again 1 Thes 4.4 7. if any of you be perswaded of the Spirits dwelling in your hearts let it be your principal care to possesse your vessels your hearts in sanctification unto the Lord for God hath not call'd you hereby unto uncleannesse but unto holinesse Christ could not endure in the Temple of God profane Merchants that defiled it Remember that ye are the temples of God and if any man desile the temple of God 1 Cor. 3.17 Justitiâ verccundia observantia legum communitum Contra Aristog him shall God destroy for the temple of God is holy which temple ye are Demosthenes could say That mans heart was Gods best temple Cleanse therefore your souls from all pollutions of sin that ye may be fit to receive and entertain the Lord of glory If an earthly Prince were to come and lodge in your houses what labour would you take to sweep them clean What provision would you make for him What care would you have of ordering all things decently that your houses may be answerable to his slate And shall your care and provision be lesse in entertaining the King of heaven Let it not be said of you but purifie your hearts and the King of glory shall come in and abide with you to the end of the world Cast off all the works of uncleanness that ye may be blameless in the sight of God Saint Paul biddeth us not to grieve the holy Spirit that is Delicata res est Spiritus Dei Ephes 4.30 seeing that he is pleased to tak up his habitation in us we ought not in any case by our sins to disquiet and vex him but with an awful reverence shew him all service and dutiful respect lest by abusing our selves we make him to depart from us and unclean spirits come in his roome The graces of the Spirit are likened to sparks of fire which a little water may soone quench take heed that ye quench not the Spirit in you by drinking up iniquity like water for hereby as ye deprive your selves of the Spirit so of all spiritual blessings and heavenly comforts which redound unto us by his comfortable fellowship by which as we are guided into all truth in this life so after this life go into the joyes of our Master which is in heaven When I do seriously consider with my selfe the great love of God extended without all desert unto the sinful sons of men I am carried away with a strong admiration thereof I see men plung'd in the depth of misery I see God viewing them in the height of mercy the extremity of our misery moving God to pity Our captivity unto Satan had been endless had not God of his infinite goodness sent forth his Son to bring us forth We were for ever sold under sin without redemption had not God sent forth his Son to redeem us to have bought us with his precious blood Sin and Satan had made us their servants their slaves eternally had not God in the fulness of time sent forth his Son that by him we might receive the Adoption of sons Thus of Captives of bondslaves of servants to our
like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto
pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved in whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace wherein he hath abounded toward us The benefit that redounds to us by this is this in general that hereby we are made the brethren of Jesus Christ which principally consists in our conformity with him in righteousnesse and true holinesse Hence it is that we are 〈◊〉 with the holy Spirit of promise which is the earnest of our inheritance called the Spirit of adoption and the Spirit of the Son because sons only are capable of it Talis Spiritus non datur servis sed solis filiis sons not servants are partakers of this Spirit sons not servants use to cry Abba Father There is a spirit of bondage which servants receive which Spirit ye have not received again to fear There is a Spirit of adoption assuring us of the liberty of sons by which we cry Abba Father Hence it is again that the righteousnesse of Christ is made ours Rom. 8.29 made ours by predestination by imputation on Gods part made ours by faith in apprehension in application on our parts for whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many beethren moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified And thus it comes about that we receive an inheritance in the heavens whereof albeit we are not as yet compleat possessors yet out title is good our interest firm in that the possession was purchased for us unto the praise of the glory of God and shall be given to us in the day of our full and our perfect redemption Stand fast therefore my beloved in the liberty wherewith Christ hath made you free children of the free-woman Citizens of the heavenly Jerusalem heirs of an eternal Kingdom Great is our dignity over that it was by nature ye were limbs of Satan servants to sin enemies to God sons of wrath but by the grace of adoption we are the members of Christ servants to righteousnesse friends nay more than friends the sons of God Be thankful therefore unto him honour him as sons let your obedience be joyned with all faithfulnesse unto the fulfilling of his will who hath in his infinite goodnesse made you his sons and taking from you the spirit of bondage hath sent forth the Spirit of his Son into your hearts crying Abba Father Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us unto him be glory in the Church by Christ Jesus throughout all ages world without and. Amen SAINT PAUL'S Apology GALAT. 1.18 Then after three years I went up to Jerusalem to see Peter and abode with him fifteen dayes THere is no child to Gods Child no man to the man of God look what he saith what he doth he will make good maugre the hearts of his enemies Thus Moses resisted Corah Dathan and Abiram Numb 16. Thus Elijah opposed Ahabs and Jezabels bawsing Prophets of Baal 1 King 1.18 Thus Micajah withstood four hundred false Prophets 1 King 22. Thus our Saviour confounded the Scribes and Pharisees the Apostles the Jews and Paul here false Apostles and all by the same Spirit As there is a Spirit of truth so there is a spirit of lying God is said to put a lying spirit in the mouth of the false Prophets But here spirits of lying lye in the very hearts of some imaginary Apostles that blatter out they know not what against Paul but he graced and strengthened with the Spirit and grace of God would not be nonplust or put to silence with such facility he had spirit enough to oppose the false allegations of these deceitful brethren who endeavoured to pervert the Churches of Galatia to bring them from Christianity to Judaisme maintaining that circumcision and other ceremonies of the law were to be retained as necessary to salvation Alledging also that Pauls doctrine was no true doctrine in all points and what he had he had received from the Apostles at the second hand as well as they and therefore they teaching one thing and he another quite contrary to what they taught what reason had they to believe him more than them more in number But the Apostle in this chapter clears himself from the scandalous imputations of these insinuating Cavillers as we may see by taking a brief survey of the chapter which may guide us unto Paul's journey First he was an Apostle himself The people said of King Saul is Saul also among the Prophets So said the people of this Saul now Paul is not this he that persecuted the Church of God extreamly what is Paul also among the Apostles But now no more persecuting Paul but Paul an Apostle not of the Apostles making not of men neither by man why by whom then but by Jesus Christ and God the Father vers 1. First then he was an Apostle of Gods making As for his doctrine it was the Gospel he spake nothing but Gospel that which in time past he persecuted no other than that the Apostles preached and Christ taught the Apostles Hence he comes with a curse anathematizing them that offer to preach any other Gospel be he man or Angel vers 8 9. As for his teachers who they were that he answers in a word not man but God I received it by the Revelation of Jesus Christ vers 12. Again he shews how he was converted it was by Gods good pleasure calling him by grace vers 15. And to what end was he called that is briefly to reveale his Son in him that he might do the like unto others To reveale his Son in me that I might preach him among the Gentiles vers 16. When he was thus called he confer'd not with flesh and blood as too too weak to teach him he would not build on the sandy foundations of mans braine that shakes like a quagmire he would surer or none at all I confer'd not with flesh and blood I but some might except against that that he went up to Jerusalem and was conversant with the Apostles and so learned the Gospel by hear-say Nay that 's a lye neither went I up to Jerusalem to them which were Apostles before me but I went into Arabia and returned into Damascus He went not up to Jerusalem indeed so suddenly but three years after his conversion he went thither to see Peter and abode with him fifteen dayes In the first three years space of his conversion he saw not an Apostle but when three years were past which was the matter of five or sixe years after the Passion of our Saviour the last year of the reigne of Tiberius or the beginning of Caligula's he went
you The worldlings fear disturbeth the souls quiet and putteth the conscience in a manner out of frame But Jacobs fear which is the fear of God is that to which with David we must be ever devoted Psal 119.38 For take it upon the word of a King Holy and reverend is his Name Psal 111.9 Last of all The setled Christian must fear the Highest Power but as a son a father from whom with Adam he must not flie and quiver 'T is for a godless heathen Emperor through the horror of a guilty conscience to run under a bed at the noise of thunder Gods voice 'T is for a proud Felix to tremble when the last Judgment is urged 'T is for a Simon Magus his heart to quake when rebuk'd for the desire of a Simoniacal purchase It did well enough become desperate Judas in an humour to hang himself out of the way for his treachery to his innocent Master fear and despair did drive him to his wits end But he that is confirm'd in Christianity is of a far better resolution and more gracious temper If he offend as who doth not he is not as are some ungodly high-minded but hath learn'd of the Apostle rather like a good child to fear Nor as others hopeless but is both an importunate suiter unto Heaven for mercy and withall zealously addicted to Pauls exercise Act. 24.16 which is to have a good conscience void of offence toward God and toward men In one word From Jacob's fear in coming unprovided into that place which he imagined to be the house of God Learn we when we come into the house of God Eccl. 5.1 as the Preacher warns us to keep our feet from rushing unadvisedly into it our ears from listning to what doth not become it our tongues from uttering any thing rashly in it our heart from hastily conceiting either superstitiously or prophanely of it the whole man from unreverently abusing it 't is the gate of Heaven And here I make a stand God in mercy grant us his Peace to settle our unquiet minds his Spirit to rule our untamed hearts his Joy to solace our afflicted souls his Grace to rectifie our disordered passions his Fear to restrain our unruly wills That by his Peace we may rest in quiet to his Spirit we may yield obedience with his Joy we may be ever cheered in his Fear we may live and die to live with him for ever To whom Father Son and Holy Spirit be ascribed all honour and glory by Angels by men in heaven in earth world without endâ— Amen ORDINE QVISQVE SVO OR THE Excellent Order 1 COR. 11.3 But I would have you know that the head of every man is Christ and the head of the woman is the man and the bead of Christ is God GOD is the God of order and he will have not only some things but all things done in order he commands order commends order delights in order and will have order both in Substantials and Circumstantials in Reals and in Rituals 'T is the Devil who is the Author of disorder and confusion he knows if order go up his Kingdom must go down and therefore he doth his utmost to hinder it Omne ordinatum pulchrum Cant. 6.10 Order is the glory of all Societies A well-ordered Family Army City are comely sights It makes the Church fair as the Moon clear as the Sun and terrible as an Army with banners Hence God hath set an Order in heaven an Order in Hell an Order amongst Angels an Order amongst the starres an Order amongst Rational creatures an Order amongst sensitive Creatures the very Bees have a King and ruler over them And as it is the glory so it is the safety Take away this and we shall be all in confusion if there were not an Order in the Sea it would over flow the land and drown all The air would poyson us the creatures destroy us and every man would destroy another It s good then or every man to be bound the best are but in part regenerate and being left to themselves may fall into dangerous sins and errors shall therefore insist upon that which is here by the blessed Apostle propounded viz. A pattern of the most excellent Order This Portion of Divine truth is divided into three heads 1. The head of every man which is Christ 2. The head of the woman which is the man 3. The head of Christ which is God For the First The head of every man which is Christ No man is excluded from subjection unto him in regard of his universal dominion and that imperial power by which he ruleth all creatures after which manner he is the head of every wicked man also and of the Devils themselves which thing they do beleeve and at which they tremble But yet in a more peculiar manner and crytical sence he is the head of every man that is elected to life in regard of his special dominion called Dominium officii the dominion of his office whereby he ruleth in the Church of God in which manner he is the head of every man only that is a lively and real member of his mystical body inseperably united unto him by the inviolable bond of the spirit of grace whether he be Jew or Gentile Barbarian or Scythian bond or free rich or poor Whereupon issues this consequence that Christ being the head of every true member of the Church He is also the head of the whole Church Concerning which these two points are to be handled 1. According to what nature 2. In what respect Christ is the head of the Church As for the first point Christ is the head of the Church according to both natures both his divine and humane both which are two springs whence do flow several Observations In that Christ as God is head I Observe 1. The perpetuity of the Church the gates of hell shall not prevail against it 2. That with all reverent respect obedience is to be rendred by us to Christ in all things 3. That albeit Christ be ascended to his Father and our Father to his God and our God yet is not the Church left destitute of an head on earth for heaven and earth is fil'd with the glorious Majesty of his Deity and the Church with the special presence of his Spirit In that Christ as man is head of the Church I Observe 1. That his affection to us is intimate the sence of our miseries in him accute and he most prompt and inclind to help us in all extremities 2. That we may solace our selves wipe away all teares from our eyes and banish all sorrow from our hearts for that nothing is left Satan to triumph for over us being that Christ in our nature hath overcome Satan As for the second point In what respects Christ is the head of the Church My meditations are grounded upon the relation which the head hath to the members and this consists 1. In a
where we shall be known and well entertained Paul pronounceth his afflictions light when he weighed them with that weight of Glory and looked on things not seen And let us use the means and hold the way to this blessed place 1. Promoting Gods glory 2. Seeking to please him in all things 3. Beginning heaven upon earth 4. Studying sanctification decking our selves with grace and getting the Wedding-garment for that Wedding-day for without Holiness none shall see God 1 King 8.27 2 Cor. 11.12 Isa 63.15 Luk. 16.22 Heb. 11.10 Joh. 14.2 2 Cor. 5.1 in that Presence-chamber of his Glory Scripture calls this place The Heaven of heavens The third heaven The habitation of Gods holiness and of his glory Abrahams bosâ—me A city which hath foundations whose maker and builder is God Christs Fathers house in which are many mansions A building of God an house not made with hands eternal in the heaven The new Jerusalem The Paradise of God An holy place c. De Angelis ANgels were created it is conceived in the beginning Psal 33.6 when the Heavens were for saith the Psalmist By the word of the Lord were the heavens made and all the host of them by the breath of his mouth And it is likely before Man Job 38.4 7. by those words Where wast thou when the Morning-stars sang together and all the sons of God shouted for joy Angels are Spirits of Heaven resembling their Creator as children do their father both in their substance which is incorporeal and in their excellent properties Life and immortality excellency blessedness and glory They are called 1. Spirits Nomen essentiae 2. Angels Nomen officii For their number they are said to be Thousands and Ten thousand thousands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 7.10 Myriads Heb. 12.22 which because of the vastness of the number we render innumerable They are innumerable to us so are our sins the hairs of our heads the sands of the sea-shore the stars in the firmament not to God The supposed Dionysius the Senator of Athens Niceph. 1.2 cap. 20. ordered the Celestial Hierarchy thus That the first degree is given to the Angels of Love termed Seraphim The second to the Angels of Light termed Cherubim The third and so the following degrees to Thrones Principalities and the rest which are all Angels of power and ministration So that upon this account the Angels of knowledge and illumination are placed before the Angels of office and domination I think such curious brains put all out of order Augustine is of a more modest spirit Quomodo se babeat beatissima illa ac superna Civitas quid inter se distent quatuor illa vocabula Col. 1.16 dicant qui possunt Enchyâ— ad Laurent c. 58. si tamen possunt probare quod dâ—cant Ego me isthaec ignorare consiteor Let the like humility be imitated of us all Let no man presume to understand above that which is written And there their several degrees and dignities are only hinted as well among themselves as in regard of the inferior world and the government thereof The wisdom and knowledge of these Spirits is admirable Aug. Cognitiâ— concâ—eata acquisita Schoolmen The Devils know much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more do the good Angels They have matutinam vespertinam scientiam Their morning-knowledge they have by creation and a continual contemplation of God their evening-knowledge they have by observation from the creatures and a diligent inspection into the Church Their power also is as wonderful Their office is to minister perpetually to God in obeying his will unto Christ as the Head of the Church and are also sent out to minister for the good and salvation of the Saints for Christs sake Not that God needeth them as Princes need the counsel and aid of their subjects But he maketh use of their service about us 1. For the honour of his Majesty and comfort of our infirmity 2. To make out his love unto us by employing such noble creatures for our good 3. To make and maintain love and correspondency between us and Angels till we our selves come to be like unto them The truth is though they excell in strength yet do they Gods commandments Luk. 20.36 hearkening to the voice of his word which they perform chearfully faithfully diligently speedily and constantly ever standing before the face of our heavenly Father and rejoycing more in their names of service than of honour of imployment than preferment to be called Angels that is messengers than Principalities Thrones c. accounting it better to do good than to be great to dispense Gods benefits than to enjoy them Let us imitate these good Spirits chiefly 1. In subjecting our selves to Christ as our Lord and King Phil. 2.9 This is their bowing of the knee and ours too 2. In doing the will of God alway chearfully as they do and therefore are said to have wings thus we pray Mat. 6.10 Laudant Deum Angeli adorant tremunt tremere dicuntur non metu formidinis l. 2. c. 50. de sacr Altar myster cum sint perfectè beati sed administrationis vel obedientiae affectu saith Innocent 3. Wise 2 Sam. 14.20 Psal 103.20 Heb. 1.14 according to the wisdom of an Angel of God Bless the Lord ye his Angels that excel in strength that do his commandments hearkening unto the voice of his word Are they not all ministring spirits sent forth to to minister for them who shall be heirs of salvation Of the Celestial Lights Of the Sun Sol quasi solus vâ—l quia solus ex omnibus sideribus est tantus vil quia quum est exortus obscuratis aliis solus appareat Martinius THe Sun is the Prince of Planets coursing about with incredible swiftness so sweet a creature that Eudoxus the Philosopher professed that he would be content to be burnt up with the heat of it so he might be admitted to come so near it as to learn the nature of it The Sun is as it were a vessel whereinto the Lord gathered the Light which till then was scattered in the whole body of the heavens This David beheld with admiration not adoration Psal 8. Jer. 44. as those Idolaters that worshipped the Queen of heaven For that was a witty speech of Cyril They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists by night who worshipped the Sun and Atheists by day who worshiped the Moon and Stars And well he might for Chrysostom wondreth at this That whereas all fire naturally ascendeth God hath turned the beams of the Sun toward the earth making the light thereof to stream downwards This is the Lords own work and it ought to be wonderful in our eyes The Sun hath his name in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant as being the servant-general of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while he shines indifferently upon the evil and the good imparting to both light
all the calamities of this life here the children of God are oftentimes made the wickeds footstools they sit on them and tread on them A rich man though wicked shall be more esteemed Here they sit as forlorn persons none regards them Many times they sit weeping and wailing for their sins for their sufferings But let this comfort us against them all how contemptible soever we sit here we shall sit with Christ Jesus though not in that degree of glory yet in the same Kingdom of glory with him for ever This man after he had offered one sacrifice for sins for ever Heb. 10.12 sate down on the right hand of God Cap. 8.1 We have such an High Priest who is set on the right hand of the Majesty in the heavens To which of the Angels said he at any time sit on my right hand Cap. 1.13 until I make thine enemies thy footstool Intercession The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed in Scripture both to Christ and the Spirit but when it is attributed to the Spirit it is rendred by Comforte when to Christ by Advocate And not without reason since the Spirits work is to speak comfortably to us and Christs to plead powerfully for us It is said The Holy Ghost maketh intercession for us yet the Holy Ghost is not our Intercessor He doth not in our nature pray for us as Christ doth Rom. â— 26 but he teacheth us to pray Neither doth he in his own person make intercession with sighs and groans for the Holy Ghost cannot sigh and groan but he stirres up to it Christus Oratur à nobis As the Father Orat in nobis By his holy Spirit Orat pro nobis As our Advocate Oramus Ad illum Per illum In illo Aug. Ad Deum non opus est suffragatore sed mente devotâ for Christ is our eye whereby we see the Father and our mouth whereby we speak to the Father And none is in such favour with the Father as the only Son that lyeth in his bosome When Christ is said to intercede we must not imagine he doth it in heaven after the same manner he did when he was on the earth to fancy a supplicating voice bended knees with sighs and groans or with strong cries and tears This suiteth not with the Majesty of Christ in heaven neither doth he it after such a carnal manner But Christ is said to make intercession for us two kind of wayes 1. Non voce sed miseratione not by uttering any voice to his Father but by having pity and compassion on us 1. By a fourfold presentation Vnigenito filio Deum pro homine interpellare est apud coaeternum patrem sâ—ipsum hominë demonstrare Greg. l. 21. Moral c. 13. viz. 1. Of his Person in both natures Divine and Humane 2. Of his merit the force and efficacie of his Passion the recordation of his obedience 3. Of his will and desire in our behalf not in a begging or precarious way yet he signifieth it 4. Of our Prayers and Supplications which we make in behalf of our selves and others and the Prayers of the Church which she maketh in our behalf He perfumes our prayers with the odour of his sacrifice and so presents them to his Father The consideration of Christs perpetual intercession in Heaven for us may be singular comfort to all Christians Preces sacrisicii sai odore sanctificat Calv. We count him happy that hath a friend in the Court then how happy are we that have such a friend as Christ in the Court of Heaven Say on my Mother said Solomon to Bathsheba I will not say thee nay So saies God the Father to Christ Say on my Son make intercession for thy members I will not say thee nay Blessed are we that have such an Intercessor let us flie to him Only let us not grieve him with our sins but glorifie him by an holy life then we may boldly commence our suits to him and he will prefer them to his Father to our everlasting joy and comfort We have an Advocate with the Father 1 Joh. 2.1 Jesus Christ the righteous Christ is entred into heaven it self Hebr. 9.24 now to appear in the presence of God for us He ever liveth to make intercession for us Cap. 7.25 Predestination JNterpreters have observed Praedestinare nihil aut majus aut minus significat quà m destinare Chamierus that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to predestinate is but six times found in the New Testament and never in the Old And it is used either De rebus concerning things twice Acts 4.28 and 1 Cor. 2.7 Or else De personis concerning persons four times Rom. 8.29 30. and Eph. 1.5 11. And so Significat non simpliciter praedestinare ad aliquid saith Mr. Leigh out of Zanchy Sed ita praedestinare ad aliquam rem ut etiam sines terminos constituas Quâ—tenus pro objecto habet homines est aeternum et immutabile Dei decretum de suturo hominum statu aeterno Wendelinus quibus ad rem consequendam certò deducatur is quem praedestinasti puta media omnia tempus loca alia id genus They say it is never applied to Reprobates However Divines under Predestination do usually consider the Decree both of Election and Reprobation It will not be good for any to teach this Doctrine till they have well learned and digested it for about it have been many disputes with unhappy issue and it is a Doctrine which hath been if it be not by some at this day much misused and exagitated In Rom. 8. we see our calling was according to Gods purpose Crit. Sacr. so I say our calling justification glorification do depend upon Predestination not Predestination upon them Before Augustines time Prelates and Doctors of the Church some I meane having no occasion to enter into an exact handling of this point taught that men are Predestinated for the foresight of some things in themselves of which opinion was Augustine at first but after reclaimed But it seems the will of the Arminians hath made a foord in the depths of God it hath found out the wayes that are past finding out It made Paul stand at a stay and cry O the depth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these lead along their Scholars that they passe over almost with dry feet The path of Election and grace is discovered and these men will tell you the reason of Gods counsel But we say and so doth the Scripture Elegit nos ab aterno ad gratiam ad gloriam ad salutem ad salutis viam quam praeparavit ut in ea ambulemus Act. 18.48 Crediderunt quotquot erant ordinati ad vitam etaernam Credere est effectum ordinationis The Turks use to say what is by God written in a mans forehead before his birth cannot in his life be a voided But let none be so
eo complacentiam ad redimendum reconciliandum genus humanum As the salt waters of the Sea when they are straitned thorow the earth they are sweet in the rivers so saith one the waters of Majesty and justice in God though terrible yet being strained and derived through Christ they are sweet and delightful In many things we offend all who then can be saved Our sins for number exceed the sands of the sea and the least sin is sufficient to throw us into hell without Christ But by Christ we are reconciled to the father and have peace with him Hence we may have a blessed calme lodged in our consciences as when Jonah was cast over board there followed a tranquility Let the meditation of this Eph. 4.32 cause a reconciliation amongst Christians forgiving one another even as God for Christs sake forgave you Consider 1. God himself offers reconciliation to us Jer. 3.1 and shall we be so hard-hearted as not to be reconciled one to another Let us be merciful as our heavenly Father is merciful 2. All we do is abominable in the sight of God without it Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy way first be reconciled to thy brother Thou shouldst have done it before yet better late than never First seek the Kingdome of God God should be first served yet he will have his own service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Augels if I come to Church and heare never so many sermons talk never so gloriously of Religion c. and dwel in hatred be not reconciled I am but a tinkling cymbal 1 Cor. 13.1 3. We can have no assurance of our reconciliation to God without it Mat. 18.35 As the King dealt with his servant so God will cast such into the Prison of hell for ever This should make us all to quake 4 We have no certainty of our lives This night may our souls be taken from us Jovinian the Emperour supped plentifully went to bed merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us We should not suffer the sun to go down upon our wrath Johannes Eleemosynarius Arch-Bishop of Alexandria Eph. 4.26 Soc est in occasu vir maximè honorande being angry in the day with Nicetus a Senator towards night sends this message to him My honourable brother the Sun is in setting let there be a setting of our anger too If we do it not within the compass of a day yet let us do it within the compass of our lives Aculeus apis not Ataleus serpentis Let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Jonah I do well to be angry even unto death Cap. 3.9 Let our anger be the sting of a Bee that is soon gone not the sting of a Serpent that tarries long and it may be proves lethall Christ is a merciful and faithful High-Priest Hebr. 2.17 in things pertaining to God to make reconciliation for the sins of the people He hath made peace through the blood of his Cross Colos 1.20 God hath reconciled us to himself by Jefus Christ 2 Cor. 5.18 19 20. and hath given to us the ministery of reconciliation viz. that God was in Christ reconciling the world unto himself and hath committed unto us the word of reconciliation We pray you in Christs stead be ye reconciled to God If when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Glorie to God in the Highest Luke 2.14 and on earth peace good will towards men General Calling It is the estate and condition of Christianity For herein we are called to the service of God in all parts of holiness with promise of eternal reward through the merits of Christ So it is termed because the means by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment And because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed unto us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the word of the Minister as the very voice or word of Christ Thus the dead hear the voice of the Son of God and live As also because God would hereby note unto us the easiness of the work he can do it with a word As he made the world and calleth up the generations of men as the Prophet sheaketh so can he in an instant with a word convert a sinner He said Let there be light and there was light So if he say Let there be 〈◊〉 grace there is presently true grace There is a twofold calling 1. External that general invitation which by the preaching of the Gospel is made unto men to invite them to come in unto Jesus Christ most in the world are thus called both good and bad 2. Internal when the Spirit of God accompanies the outward administration of the Word to call a man from ignorance to knowledge and from a state of nature to a state of grace So that the first is alone by the outward sound of the Word But the other not by the trumpet of the Word alone ringing in the ear but by the voice of the Spirit also perswading the heart and moving us to go to Christ Of this calling spake our Saviour Christ No man cometh to me Inanis est sermâ— docentis nisi intus sit qui docet except the Father draw him namely by his Spirit as well as by his Word Judas was called He was not a Professor alone but a Preacher of the Gospel Simon Magus was called he believed and was baptized Herod wâ—s called He heard John Baptist sweetly and did many things that he willed him Sundry at this day come to Church hear Sermons talk of Religion that do not answer Gods call Therefore let us intreat the Lord to call us effectually by his blessed Spirit out of our sins to holiness and newness of life If we be thus called we shall receive the eternal inheritance which Christ hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If we were Idolaters as Manasseh to call us out of our superstition and idolatry If persecutors as Paul to call us out of our persecuting If we are Adulterers as David to call us out of our uncleanness If Drunkards out of our dâ—unkenness If
understood so Sin spiritually The Regenerate mans actions are as contrary to those that he did before as fire and water so that it may be said of him as it was once of Troy being taken Senec. Thalamis Troja perlucet novis every act word and work are all altered every chamber made new and swept to entertain the Object of the regenerate It was a strange change that Satan mentioned and motioned to our Saviour of turning stones into bread But nothing so strange as the work of Regeneration and Renovation a turning of stony hearts into hearts of flesh In this great work the substance of the Soul is the same only the qualities and operations are altered In Regeneration our natures are translated not destroyed no not our constitution and complexion The melancholy man doth not cease to be so after conversion only the humor is sanctified to a fitness for godly sorrow holy meditation c. and so of the other The fountain of blessed Immortality is the new birth which is the unmaking of a man and the making of him up again The whole frame of the old corrupt conversation is to be dissolved that a better may be erected The dignity and necessity of this work are motive enough to labour it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s a being heaven born as the word imports from above and without it Heaven will be too hot a place to hold us A man with Job may come to curse the day of his first but shall never have occasion to curse the day of his new-birth Except a man be born again he cannot see the Kingdom of God John 3.3 Except a man be born of water and of the Spirit vers 5. he nannot enter into the Kingdom of God That which is born of the flesh is flesh and that which is born of the Spirit vers 6. is Spirit Justification There is a twofold Justification by 1. Infusion 2. Imputation Justificare est ex imputatione justitiae Christi pro justo reputare Inquit Lorinus Jesuita in Psal 45. St. Paul saying we are justified by Faith without works Rom. 3.28 And St. James saying that we are justified by works and not by Faith only Jam. 2.24 may be thus reconciled His Sermon of Christ crucified pag. 68. There hath been saith Mr. Fox a long contention and much ado in the Church to reconcile these two places of Scripture but when all is said that may be said touching them there is none that can better reconcile these two different places than you your selves to whom we preach And how is that I will tell you saith he do you joyn the lively Faith that St. Paul speaks of with those good works that St. James speaks of and bring them both together in one life and then hast thou reconciled them for so shalt thou be sure to be justified both before God by St. Pauls Faith and before men by St. James works That we are justified only by the righteousness of Christ apprehended by Faith is the very Basis Foundation and State of Christian Religion whereby it is distinguished from all other Religions whatsoever Jews Turks Pagans and Papists explode an imputed righteousness yea Papists jear it calling it a putative Righteousness Let us therefore hold fast this comfortable and faithful word and transmit this doctrine safe and sound to posterity It was Luthers great fear that when he was dead it would be lost again out of the world Christ is in the midst of his Church whose righteousness is communicated to every true Believer who only comes within the Sphear of his activity The more vertuous the central Agent is in any thing the larger will his Semidiameters be and consequently his circumference The more powerful the fire is the further will it cast its heat circularly By Christ all that believe Act. 13.39 are justified from all things from which we could not be justified by the Law of Moses For what saith the Scripture Rom. 4.2 Abraham believed God and it was counted unto him for Righteousness Therefore we conclude Rom. 3.28 that a man is justified by Faith without the deeds of the Law Vnion with Christ This Union is neither natural nor corporal nor Political nor personal but mystical and Spiritual Unitas not compaginat uni Our unity with Christ makes us one â—ith him and yet it is no less true and real than that of God the Father and God the Son For as the Holy Ghost did unite in the Virgins womb the divine and humane natures of Christ and made them one person by reason whereof Christ is of our flesh and of our bones so the Spirit unites the person of Christ his whole person God-man with our persons by reason whereof we are of his flesh and of his bones Our Union with Christ is exprest in Scripture by five Similitudes 1. By marriage Christ the Husband we the Spouse 2. By a body Christ the Head we the Members 3. By a building Christ the Foundation we the Superstructure 4. By ingraffing Christ the Vine we the Branches ingraffed into him 5. By the Similitude of feoding Christ the food we the body nourished As the Spirit of man quickens no seperate part Ezek. 37.9 neither could those dry bones live till they came together bone to his bone and the wind breathed upon them Aug. so nor Christ any that are not united to him Christ and his Members make one spiritual body Whiles Christ layes hold on us by his Spirit we lay hold on him by Faith Hence the Church is called Christ 1 Cor. 12.12 And the fulness of Christ Eph. 1.23 Yea hence we have the honor of making Christ perfect O happy union the ground of communion Omnis communio fundatur in unione O happy Interest the ground of influence Hence we have communication of Christs Secrets 1 Cor. 2.16 The Testimony of Jesus 1 Cor. 1.5 Consolation in all Afflictions 2 Cor. 1.5 Sanctification of all occurrances Phil. 1.21 Participation of Christs merit and Spirit and what not I am the vine ye are the branches Joh. 15.5 He that is joyned unto the Lord is one Spirit 1 Cor. 6.17 For we are Members of his body of his flesh and of his bones Eph. 5.30 Sanctification Justification and Sanctification are inseperable concomitants indeed they are not to be confounded but withall they ought not to be severed distinguished they must be divided they cannot and therefore they are fitly called Twins in the womb of Free Grace Hence it is that we find those two frequently joyned together 1 Cor. 6.11 Ezek. 36.26 Mic. 7.19 One bade his Fellow at the Sun-rising look towards the West instead of the East where he might the better see the appearance of the Sun upon the tops of the Turrets even so the assurance of Election is best seen in Conversion and Sanctification 2 Pet. 1.10 Malac. 4.2 Sanctification is an universal healing of all the
sinful and diseased parts of the Soul for as in Original sin there is the seed plot of all evil so in Regeneration there is the Root of all actual Graces Therefore who ever will have the comfort of Sanctification must look that they have not only illumination in their minds but also renovation of their hearts It s no advantage with the Toad to have a Pearl in the Head and poyson all over the body Gods children are called Temples of God and of the Holy Ghost now as the Temple consisted of three parts viz. Sanctuarium sanctum and sanctum sanctorum so doth man the body is as the outer Court the Soul as the holy place and the Spirit as the most holy and Sanctification as a golden vein must run thorow all these When we fall into Sin we are like unto a man which falls upon a heap of stones and into the mire such a one may be quickly washed but not so soon healed even so Justification is at once but Sanctification comes on gradually For it is with man as it was with the house wherein was the fretting and spreading Leprosie mentioned Levit. 14.41 c. For though that House might be scraped round about and much rubbish and corrupt materialls be removed yet the Leprosie did not cease till the house with the stones and timber and morter of it were all broken down So 't is with man Grace may do much and alter many things that were amiss in him and make him leave many sins to which he was formerly given but to have Sin wholly cast out and left that is not to be expected These reliquiâ—â— vetustatis as Austin calls them remain till this earthly Tabernacle of his body be by death pulled down and dissolved There is an outward and an inward Sanctification he is not a Jew which is one outwardly Judas seemed to be a Saint yet he was a Devil Let us intreat the Lord to sanctifie our hearts as well as our hands our Souls and Consciences as well as our tongues That is true Sanctification that begineth at the heart and from thence floweth to all the parts What should we do with a fair and beautiful Apple if the core be rotten A straw for an outward glorious Profession if there be no truth in the inward parts Libanius the Sophister reports that a Painter being one day desirous to paint Apollo upon a Laurel board the colours would not stick but were rejected out of which his Fancy found out this extraction that the chaste Daphne concerning whom the Poets feign that flying from Apollo En peragit cursus sarda Diana snos who attempted to ravish her she was turned into a Laurel Tree could not endure him even in painting and rejected him after the loss of her sensitive powers Indeed good Souls do even to death resent the least image and offer of impurity The very God of peace sanctifie you wholly 1 Thess 5.23 But ye are washed 1 Cor. 6.11 but ye are sanctified by the Spirit of our God To receive an inheritance among all them who are sanctified Act. 20 32. Adoption A child of God is two wayes By 1. Nature 2. Grace The child of God by nature Adoptio est gratuita assumptio personae non habentis jus in haereditate ad participationem hereditatis So the Civilians define it is Christ as he is the eternal Son of God A child by grace is three ways 1. By creation thus Adam before his fall and the good Angels are the children of God 2. By personal union thus Christ as he is man is the Child of God 3. By the grace of Adoption thus are all true believers In this grace of adoption there be two acts of God One is Acceptation whereby God accepts men for his children The other is Regeneration whereby men are born of God when the Image of God is restored in them in righteousness and true holiness The excellency of this benefit is great every way for Titulo redemptitionis adoptionis 1. He which is the child of God is heir and fellow-heir with Christ and that of the kingdom of heaven Rom. 8.17 And of all things in heaven and earth 1 Cor. 3.22 He hath title in this life and shall have possession in the life to come All Gods sons are heirs not so the sons of earthly Princes Gods children are all higher than the Kings of the earth 2. Again He who is Gods child hath the Angels of God to attend on him and to minister unto him for his good and salvation Heb. 1.14 If Jacob was at such pains and patience to become son-in-law to Laban if David held it so great a matter to be son-in-law to the King what is it then to be sons and daughters to the Lord Almighty As many as received him John 1.12 to them gave he priviledge to become the sons of God Behold 1 John 3.1 what manner of love the Father hath bestowed upon us that we should be called the sons of God Consolation The Devil is mans Accuser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in full opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit is his Comforter whose office it is to make intercession in our hearts to God for us and upon our true repentance to make our apology to comfort us by discovering our graces and pleading our evidences which they who refuse to read over and rest upon they do help Satan the accuser taking his part against themselves As it is not meet for a Judge to ride in his own circuit so nor for a doubting Christian to judge in his own case It 's storied that a Minister once could have no rest in his spirit until he went to visit a certain man to whose house coming late in the night and all being in bed except the man alone Truly said the Minister here I am but I know not to what end Yes said the other but God knoweth for I have made away so many childrens portions and here 's the rope in my pocket with which I was going to hang my self But how saith the Minister if I can tell you of one that made away more and yet was saved Who was that saith the man I pray Adam who being a publique person and intrusted with all for his posterity fell and so lost all Thus it is God that shines through the creature and comforteth by the means The soul is apt to seek the living amongst the dead to hang her comforts on every hedge But as air lights not without the sun and as fuel heats not without fire so neither can any thing soundly comfort us without God God who comforteth us in all our tribulation 2 Cor. 1.4 that we may be able to comfort them which be in any trouble by the comfort wherewith we our selves are comforted of God Grace GRace is twofold 1. Active in God his free favour 2. Passive from God grace wrought in man
superb For as Bernard noteth this is the difference between God and the Devil Ille obtulit pomum abstulit paradisum Deus offert paradisum postulat pomum He offered an Apple and took away Paradise God offereth Paradise and requireth but an Apple Mat. 10.42 Portus innecessitate constitutorum homo misericors A merciful man is the haven of them that are in distress Chrysostom saith Homil. de misericordiâ duabus viduis Tria sunt quae in misericordiae opere optanda sunt Christiano ut possit facere ut velit ut compleat There are three things which in the work of charity a Christian ought to desire That he may be able to do it that he may be willing to do it and that he may accomplish his will and do it For there are which can and will not which would but cannot and which can and will but do not by delaying of it Wherefore he concludeth Qui potest facere oret ut velit qui vult oret ut possit qui utrique paratus est det operam ut misericordiam instanter efficiat ne quod vult potest differendo non compleat Let him the refore that can do it pray that he may be willing let him that is willing to do it pray that he may be able and let him that is ready in both be careful that he do it quickly and diligently lest by deferring he do not perform that which he is both able and willing to do That charity should be in secret Ambrose saith excellently Videndus est ille qui te non videt requirendus est ille qui erâ—bescit videri ille etiam clausus in carcâ—re occurrat tibi ille affectus agritudine mentem tuam personet qui aures non potest He is to be seen by thee who doth not see thee He is to be sought out who is ashamed to be seen by thee Let him meet thee who is shut up in prison and let his voice who lieth sick in bed found in thy mind which cannot sound in thine ears Charity never wanteth Kindred for as Olympiodorus speaketh Qui desiderio illorum tenetur quamvis naturâ nullos affines consanguineos habeat charitatem tamen habens omnes homines quamvis externos esse sibi filiorum loco putat fratrum He that hath a desire of them although by nature he hath no kinsfolk no kindred yet having Charity he accounteth all men although strangers to be in the place of children and brethren unto him And excellent is that of Catena Graeca Si quis fratrem non habet ille proculdubio spiritum adoptionis filiorum non accepit si quis pater non est is porro improbus est If there be any one who hath not a brother no doubt he hath not received the spirit of adoption of the sons of God And if any one be not a father what is he but a wicked man We should be charitable feed the hungry and clothe the naked For 1. They are our own flesh Isa 58.7.2 It was the sin of Sodom not to strengthen the hand of the poor and needy It was a damn'd Dives that would not relieve a poor Lazarus 3. God feeds us with the finest of the wheat cloaths us with the choisest silks c. yea feeds with Manna flesh of his Son cloaths us with garments of salvation with the righteousness of Christ 4. It is the exercise of faith Eccles 11.1 5. It makes a man to be of good report Psal 112.9 6. It 's argument of a good man Psal 112.19 7. It is feeding of Christ Mat. 25.35 40. 8. It 's unhonour to Religion Jam. 1.27 9. It procures many a prayer and blessing 2 Cor. 9.10 Job 29.13.2 Tim. 1.16.10 There is Carentia mali potestas sublevandi actualâ— compassâ— in miserâ—s All which are in God 1 Cor. 14.1 Col. 3.14 1 Tim. 4.12 Rev. 2.19 1 Cor. 13. It 's maintaining and saving of life Job 29.13.11 It makes like unto God Luk 6.36 Psal 146.7 And Christ Mat. 14.16.12 It 's lending to the Lord Pro. 19.17.13 It 's pleasing and acceptable to God Act. 10. Heb. 13.16 Follow after charity And above all things put on charity which is the bond of perfectness Be thou an example of the believers in charity I know thy works and charity Though I speak with the tongues of men and Angels and have not charity I am become as sounding brass or a tinkling cymbal I am nothing It profiteth me nothing And now abideth faith hope charity these three but the greatest of these is charity I have insisted the longer on this necessary grace and duty remembring we are fallen into those frozen times of which our Saviour Mat. 24.12 Because iniquity shall abound the love of many shall wax cold Covetousness Chrysostome saith I had rather dwell with a thousand possest Cited by Steâ—â—â— in Luk. 16. than with one covetous man for they hurt their garments and themselves but a covetous man hurts his neighbours In Mat. 10. He is like S. Peters fish albeit his mouth be full of gold yet is he nibling at every bait If Naboth hath a little Vineyard Ahab will have it or else he will die for grief It is a disease common amongst men to covet the greatest things and not to enjoy the least The Heart-wolf saith Pliny be he never so hungry and ready to eat if he see another prey he forsakes the first and follows after that Such a Wolf in the heart is ambitious Avarice it makes no use of what it hath gotten but greedily hunteth after more Nothing can quench the combustible slime of the pond Samosaris Nam saevior iâ—nibus Aeâ—nae fervens amâ—r ardet habendi nor the burning flame of the high hill Chimera but only Earth So nothing can satisfie the muddy thoughts of Covetousness or stop the mouth of the inflamed hearts of the Malicious but only the grave For when his imagination perswades him that he hath made sure his first Purchase the unsatisfied disease of his Dropsie drives him beyond all limits of justice and reason to thirst for more and to think it good purchase Whereas there are no Perquisites of lasting and true tenure but only those of Virtue The covetous person saith one is a servant to himself yea to his servant he will for money do homage to a drudge a liveless peece of earth is his master yea his God which he shrines up in his chest He is like a true Chymick turning every thing into silver keeping it to look on not to use like another Ahab he is sick of his neighbours field He cares not for advantage to lose his friend pine his body and damn his soul Midas quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à non videndo because Covetousness hath so blinded him that he cannot see his own good If the Philistines had not bored out Sampson's eyes he would never have been their Milner The World is a
〈◊〉 〈◊〉 〈◊〉 he burst out into an holy heat he wrought with a kind of anger against himself and others because the work went on no faster i. e. animum accendit Hic in bonum sumitur est studii ardentis non irae Buxt Chrysostome saith of Peter that he was like a man made all of fire And Basil was said to be a Pillar of fire such was their Zeal When Polycarpus had heard of any false doctrine broached by any he was wont to stop his cares saying Ah my Lord why hast thou reserved me to these times And would presently go his way Old father Latimer said we had good things in England onely deest ignis viz. Zelus Give God thine affections else thine actions are still-born and have no life in them The best way to keep fire alive is under ashes So Zeal which is the fire of the spirit is best preserved in an humble soul remembring it self to be dust and ashes Gen. 18.27 Job 42.6 Jesus Christ gave himself for us that he might redeem us from all iniquity Tins 2.14 and purify unto himself a pecullar people zealous of good works Luke-Warmness A luke-warm Christian is one that standeth indifferently affected neither eager for the truth nor an open adversary thereunto Neither a Zealous professour nor a professed enemy to Religion but a neuter Such saith a Divine are our civil Justiciaries Quoties Judaeos foeliciter degere videant cognatos corum se appellant ut pote à Joseph oriundi Quando verò cos rebus adversis constictari intelligant adfirmare nihil eos ad se pertinere Politick professors neuter-passive Christians a fair day mends them not and a foul day pairs them not peremptory nover to be more precise resolved to keepe on the warm side of the hedge to sleep in a whole skin suffer nothing do nothing that may interfere with their hopes or prejudice their preferments Thinking they can at once keep correspondency both with God and the world And therefore Camelion-like turn themselves into any colour and accommodate themselves to any company Such of old were those Assyrian Colonies 2 King 17.41 that feared the Lord and withal served their graven images And such like were their successors the Samaritanes of whom Josophus recordeth the Jewes while they flourished should be their dear Cousins but if at any time under-hatches they would not once own them Such were the ancient Ebionites of whom Eusebius tells us that they would Keep the Sabbath with the Jewes and the Lords day with the Christians And still we have now a days more than a good many in utrunque parati unresolved and ready to be any thing with the time Such Profligate Professours and temporizing Gospellers the Lord holds in such special detestation that they are held worthy to be set in the front and to lead the ring-dance of such reprobates as shall be hurl'd into hell Yea the Lord will spew such parasites out of his mouth as too loathsome morsels for his stomack to brook or bear with I know thy works Rev. 3 15. Vers 16. that thou art neither cold nor hot I would thou wert cold or hot So then beause thou art lukewarm and neither cold nor hot I will spue thee out of my mouth Vigilancy True Christian watchfulnesse is an earnest care and bending of the mind to live every day as one would live upon his dying or upon his judgment day which may fall out to be every day for ought that we know 1. There is a watchfulness in reference to God We should watch 1. What God doth 2. What God saith 2. And we should watch in reference to our selves We should watch 1 What we do 2. What we speak 3. What we think Every thought word and work must be accounted for and brought to judgment And therefore it is as much our wisdom as it is our duty to watch over them VVhilst Ishbosheth slept upon his bed at none Baanah and Rechab took away his head Scilicèt ut paratum intentum momentis omnibus quò vellet subitò educeret Sueton. Whilst the Crocodile sleepeth with open mouth the Indian Rat gets into him and eateth his entrails Our enemy is alwayes ready to annoy us should we not therefore be vigilant It was a piece of Julius Caesars policy never to fore-acquaint his souldiers of any set time of removal or on-set that he might ever have them in readinesse to draw forth whithersoever he would Christ who is called the Captain of our salvation deales in like manner Meritâ— semper sonare auribus nostris debet haec vox vigilaete This word Watch should be ever sounding in our eares running in our minds Bucer in Mark cap. 13.37 It fareth with the best as with a drowsie person who though awakened and set to work is ready to fall asleep at it So Peter James and John those pillars as they are called Gal. 2. fell asleep at their very prayers Mat. 26.40 Such dull mettal are the best men made of and so weak is the flesh be the spirit never so willing so ill disposed is our most noble and immortal part the soul to supernal and supernatural employements Meditation and Prayer are the creatures of the Holy Ghost Jude 20. and that we may not run out into extravagancies or put up yawning petitions we must watch and pray yea watch while we are praying meditating c. against corruption within the sin that doth so easily beset us Heb. 12.1 and temptations without whether from the world the things whereof are so neer us and natural unto us Or from the Devil who is ever busiest with the best as flies with sweet-meates and with the best part of their best performances as in the end of their prayers when the heart should close up it self with most comfort Keep thy heart with all diligence Pro. 4.23 otherwise it will presently be a dunghill of all filthy and abominable lusts and the life a long châ—in of sinfull actions a very continued web of wickednesse Take heed where you set gun-powder sith fire is in your heart Austin thankes God that the heart and temptation did not meet together Beside Satan will be interrupting as the Pythoniss did Paul praying Act. 16.16 as the fowles did Abraham sacrificing Gen. 15.11 as the enemies did Nehemiah with his Jews building Who therefore praid and watcht and watcht and praid What I say unto you I say unto all Watch. Mark 13.37 Security There is a twofold security 1. Spiritual and good 2. Carnal and sinful The one ariseth from the actings of a vigorous faith grounded upon the promise and Word of God Hope in God is the security and settlement of the soul Spes illa solùm firmitatam hahet qua Deo nititur God is the Saints Anchor-hold they cannot be removed by any storm when once they have fastened upon him He is the hope of all the ends of the earth and hope in him
Numb 16.37 38 39. Upon the offence of any of the vestals at Rome they had a most excellent way of execution In the Campus sceleratus or field of execution Plutarch in Numa there was made a vault under the earth with an hole left open above whereby one might go down and within it there was a little couch with a burning lampe and a few victuals whether the defiled votary was to be brought through the market-place in a litter so closed up with thick leather that her mournings might not be heard to the moving of pity She being thus brought to the place of execution was let down by a ladder into the hollow cave and the hole presently stopped And the reason why they suffered such a kind of death was because they thought it not fit that she should be burnt with fire which kept not the sacred fire with greater sanctity And it was thought unlawful to punish them by laying violent hands on them because they had in former times served in so holy a function Holiness hath honour Things are called holy Sacrum aliquid dicitur ex co quod ad diviâ—uvs cultum ordinatur Aquin. either by nature as God who is truly alway and only of himself holy Or by seperation or being set apart to an holy use or end Which Origen calleth Sancta Sanctificata by accession of external holinesse from without So Jerusalem is called the holy City because the City of God where he was worshipped And when we stand in our Churches saith Chrysostom we stand in a place of Angels and Archangels in the Kingdom of God and heaven it self which they that prophane think either by talking sleeping laughing playing or any thing else unbeseeming the service of God may justly fear to be whipt like dogs out of the heavenly Temple and City too For mine house shall be called an house of prayer for all people Isa 55.7 Yet let us not dote upon the Temple of the Lord but reverently adore the Lord of the Temple putting off our shoes from off our feet when we come to stand upon holy ground that is our sensuality and other sins for Quid pedes saith Erasmus nisi affectus quid pedes calceamentâ—rum onere liberi nisi animus nullis terrenis cupiditatibus oneratus Affections are the feet of the soul keep them unclogged Herods Temple at Jerusalem was set on fire by Titus his souldiers that it could not be quenched And at the same time Apollo's temple at Delphos was utterly overthrown by earth-quakes and thunder-bolts Antiq. and neither of them could ever since be repaired The concurrance of which two miracles saith Godwin evidently sheweth that the time was then come that God would put an end both to Jewish ceremonies and Heathenish Idolatry Beleeve me the hour cometh Ioh. 4.21 23. when ye shall neither in this mountain nor yet at Jerusalem worship the Father But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him Sacriledge Aquinâ—s notes it may be committed Here lego doth signifie as much as adimo or aufero in which sensewe cal him sacrilegum qui legit i. e. qui adimit et aâ—â—ert sacra vel 1. In personam when an Ecclesiastical man is abused 2. In locum when the Church is abused or profaned 3. In rem when things dedicated to holy uses are otherwise imployed And this last kind may be committed three ways Quando 1. Sacrum de sacro aufertur as the consecrated Vessels out of the Temple 2. Non sacrum de sacro if a thief shall break open a Church to steal away private treasure hid therein 3. Sacrum de non sacro when the Church is robbed of her possessions and endowments If many would examine themselves according to this rule they would assuredly conclude they deserve the whip turning claustra into castra This Luther complained much of in his time Luth. in Gen. 47. Homil. in Jocl 3.5 Oâ—im Coenobi is â—aâ—itaâ—ant monstra Papistâ— Nuncin Coenâ—blis habitant et monstra Rapistâ— That even in the Reformed Churches Parishes and Schools were robbed of their due maintenance as if they meant to starve us all Spoliantur Parochiae Scholae non aliter acsi fame necare nos velint The like saith Gualther Non desunt Pseudo-evangelici There want not such False-Gospellers amongst us who restore not the Church her wealth pulled out of the Papists â—ingers But make good that saying of one Pâ—ssidâ—bant Papistae possident Rapistâ— Papists had Church-livings and now Rapists have gotten them A Priest in Jerusalem the City being besieged took all the Goblets and Vessels of silver not so much as sparing the little golden Pitchers which Augustus and his wife sent to the Temple and did distribute amongst the people and said Without â—eâ—r we may use these divine things seeing we fight for God and his Temple therefore he said it was safe for them to drink those things that were kept for the Priests sacrifices He also took the wine and oil and they anointed themselves without fear Non equidem recusabo dicere quae dolor jubet Ioseph de â—eâ— Iud. l. 6. c. 16 Puto si Romani contra noxios venire tardassent aâ—t â—iatu terrae devorandam fuisse civitatem aut diluvio perituram aut fulmina ac Sodomae incendia passuram Sexcenta millia mortuorum portis ejecta quorum sepulturae erant ex oppido ejectio Sacriledge is a very dangerous sin Cacus met with his match when he robb'd Hercules Mercury say the Poets had a mind to steal Jupiter's thunderbolts but durst not meddle lest he should speed as Prometheus had done for stealing fire The Eagle in the fable that stole a peece of flesh from the Altar and carried it together with a live-coal that stuck to it to his nest set his young and all on fire Dionysius that robb'd his God was cast out of his Kingdom though he was wont to boast that he had it bound to him with chains of Adamant And Belshazzar paid dear for drinking in the bowls of the Sanctuary In a word Such do but as the fish that swallows the hook it proving as unfortunate and fatal to them as the Gold of the Temple of Tholose did to Scipio's souldiers of which whoever carried any part away never prospered afterwards I might be large in giving instances this way Only consider what a sad end befell Cardinal Wolsey whilst he sought more to please the King than God as himself said And what a revenging hand of God pursued five of his Servants that were instrumental for him in a sacrilegious enterprise Whereupon Scultetus wisheth Annal. 3 32. Vtinam his similibus exemplis edocti discant homines res semel Deo consecratas timidè attrectare I would men would take heed by these and the like examples how they meddle with things once consecrated to God!
all can though full of shifts tell handsomely how to elude this Argument Here their unbloody sacrifice hath a deadly wound There can be no oblation of Christ without the suffering of Christ Dr. Thomas Taylor in his Caveat against offences affirms No Protestant ought to be present with his body at Popish Mass with pretence of keeping his heart to God nor can without scandal 1. For the Pretence 2. For the Presence it self For the Pretence No man can give his heart to God at that time he gives his body to an Idol For 1. Body and soul make but one man and one man can have but one faith one Lord and Master one God one Worship 2. God requires not the whole heart onely but the whole man and strength and he that created both body and soul requires them both to be glorified in 1 Cor. 6.20 3. She is no chast wife that gives any other man the use of her body with Protestation she keeps her heart to her husband 4. God will have no such heart reserved for him he will have no part of a divided man He is a Spirit and will be worshipped in spirit and truth not in spirit and falshood For the Presence A number of scandals are infolded 1. Here is a denial of Christ and of the faith which were it in the heart it would be confessed in the mouth Here 's a dastardly joyning with the enemy against Christ For he that is not with him is against him And what union between Christ and an Idol 2. A scandal in his own conscience allowing himself in that which he condemneth Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14.22 His bodie allowes what his heart condemnes He is a man damned in himself His body and soul are at fight one with another and both at fight with faith and truth 3. A scandal to others an occasion by such wicked example to draw others into the snare and so far as he can to destroy such as for whom Christ hath died Rom. 14.15 Let none object Naaman the Syrian craving leave to bow in the temple of Rimmon and the Prophet bade him go in peace 2 King 5. For among many answers The text shews 1. That Naaman confessed it a sin And how then can any hence prove it to be none 2. That he prayed twice against it And what thou prayest thou must do 3. He professeth he will never worship any now but the true God 4. He craves the Prophets prayers that he may never be drawn contrary to his purpose To which part the Prophet saith Go in peace not giving him leave to bow before Rimmon but promising his prayers he bids him farewel 5. Naaman might have pleaded a calling yet that would not serve nor satisfie his conscience How much less theirs that plead only for new-fangledness and a rash running out of their way so sinning without a cause Nor let any say Those were Heathen Idols the Mass is not so bad it hath some good things in it concerning God and Christ For the Mass is as gross Idolatry as ever the Heathens committed who never worshipped a baser thing than a piece of Bread And let them tell us a difference between bodily fornication of Heathens and Christians and we will conceive the same in the spiritual whoredom of Pagans and Papists But let him that hath an ear hear what the Spirit saith unto the Churches Come out from amongst them and touch no unclean thing I wish Travellers in forein Nations would observe this Experience shews how alluring the Antichristian Harlot is how many are daily won to her Idolatry Many that have frequented their Masses conceiving it no great harm to be present there if they can pretend to keep their heart to God proving Neutrals Samaritans and Cakes half-baked have had their hearts given up to horrible delusion infection and final destruction Have not they now kept their hearts well to God think we We are sanctified through the offering of the body of Jesus Christ Heb. 10.10 once for all Acceptance Sincerity cannot fail of Divine acceptance where endeavours are vigorous The poor Widows mite was above the rich mens magnificence Willingness of mind contributes much to the worthiness of the work Hiparchian was graced as well as Musaeus though the best of his measures was but piping to the Muses God as the Philosopher said in his Apology accepts of our few ears Senâ—e Epist 29. ad Lucillum being scattered with a good mind into his Garner since we are not able to bring handfuls into his barn Sic minimo capitur thuris honore Deus For if there be first a willing mind it is accepted according to that a man hath 2 Cor. 8.12 and not according to that he hath not Tabernacle By it was signified the Body of Christ As the High-Priest came into the first Tabernacle and by it passed into the Holy place so the Deity of our Saviour Christ came into his sacred Humanity and by it entred into heaven It was a Type not only of Christ who dwelt among us full of graces and truth Joh. 1.14 but of the Church built by Christ 1 Cor. 3.9 and also of every true Christian Eph. 2.10 The Curtains were coupled with Loops so should Christians by Love Exod. 26. The Taches made them one Tabernacle so should we hold the Unity of the Spirit in the bond of peace It was Goats hair without and Gold within God hid his Son under the Carpenters son and the Kings daughter is all glorious within Rams-skins covered the Ark from the violence of wind and weather shadowing out Gods protection to his his people The Vail was made with Cherubims to note the special presence and attendance of the holy Angels in the Assemblies of the Saints And the Hanging for the door of the Tent shadowed him that said of himself I am the door It is observable that the Holy place in this Tabernacle hath an Epithite to abase it withall Heb. 9.1 The Apostle calls it a Worldly Sanctuary 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it was made after the manner of the world For as God stretched the Firmament as a vail and curtain to separate the things above from them beneath so the Sanctuary had a vail that made a separation between the first and second Tabernacle 2. Because it was made of worldly matter as of hair silk c. 3. Because it was not eternal as our Sanctuary of Heaven is there our High-Priest appeareth for us before God But a frail brittle and mortal Sanctuary as the world is Which was a figure for the time then present Heb. 9.9 c. Noah's Ark. By the description set down Gen. 6. the Ark in shape was like to a Coffin for a mans body six times so long as it was broad and ten times so long as it was high And so fit to figure out Christs death and burial and ours with him by mortification of the old man
act of the practical understanding whereby it reflects and stayes upon its own intentions and comparing them with the rule it proceeds to lay a command upon the will and affections to put them in execution Without this though a man had all possible knowledge lockt up in his brain and breast it would be but like fire in a flint-stone insensible and unprofitable till beaten out by sound consideration But when consideration hath soundly inlightned a mans mind informed his judgment and determined his will according to rule then it must needs bring forth sound resolutions purposes and practices Solomon got much of his wisedome by this means as appeareth by his Ecclesiastes which some have not unfitly called Solomons Soliloquy Commune with your own heart upon your bed and be still Psal 4.4 Study A wise mans tongue runs not before his wit but he weighs his words before he utters them He dippeth his words in his mind as Plutarch saith Phocian did ere men see what colour they are of Such a one was Melanchton who when some hard question was propounded to him would take three dayes deliberation to answer it In some that is verefied Studium partium maxima parâ— studiorum Above all let us study to go to Heaven 1. We have a place to study in enter often into the closet of our own hearts examine whether we be in regia via or not that leadeth to heaven 2. We have a book to study on the book of books the sacred book of holy Scriptures 3. We have a light to study by Gods Spirit who must enlighten our eyes that we may see the wonders of Gods lawes 4. And we have a time to study in from infancy to old age from the cradle to the grave the terme of our life so far as is possible In which study we must use all diligence 2 Pet. 1.10 Aquinas at Lewis the French Kings table was so deep in his study when others were chatting that he forgate himself and smiting upon the table said Jam contra Minichaeos conclusum est When Rainolds friends desired him he would not perdere substantiam propter accidentia his answer was Nec propter vitam vivendi perdere causas One calls Scaliger Portentosi ingenii juvenem of a stupendious wit And it is said of Willet that when he preached in Cambridge he shewed himself to be the man Quem rus non infuscavit Study to shew thy self approved unto God 2 Tim. 2.15 Read Pro. 15.28 Eccl. 12.12 Heb. 4.11 c. Soliloquy A wise man can never want with whom to discourse though he be alone It s good to have our eyes in our head with Solomons wise man yea to have our eyes like the windowes in Solomons Temple broad inward But mens minds are naturally as ill set as their eyes they turn neither of them inward Lamiae-like they are sharp-sighted abroad to discern other mens faults but mole-like blind at home to take notice of their own Corrupt nature shews no sin Men deal with their souls as some do with their bodies who when their beauty is decayed they desire to hide it from themselves by false glasses and from others by painting So their sins from themselves by false-glasses and from others by excuses A good mans businesse lyeth much within doors and he taketh the fittest time for the better dispatch of it when he is in secret putting his hand into his bosom and recoiling upon his own heart by self-reflection But as it is a signe that there are great distempers in that family where husband and wife go divers days together and speak not the one to the other So in that soul that flieth from it self and can go long without self-examination Fanne your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea fanne your selves Zeph. 2.1 So Tremel Excutite vos iterumque excutite Read 2 Cor. 13.5 Lam. 3.4 Psal 4.4 Psal 77.6 Confession There is no way to purge the sick soul but upwards Confessio peccati ost vomitus sordium animae But to shew how unwilling men are to confess their sins they are apt saith one to decline sin through every case as In Nominativo per superbiam striving to get them a name In Genitivo per luxuriam In Dativo per symoniam In Accusativo per detractationem In Vocativo per adulationem And in Ablativo per rapinam But yet they will not confesse so much in any case Per miserere mei tollitur ira Dei. Homo agnoscit Deus ignoscit Man no sooner confesseth the debt but God crosseth the book Certainly Bellarmine with reverence to his learning missed the cusheon wretchedly when he could not find in all the book of God any Promise made to confession of sin to God If we confesse our sins 1 John 1 9. God is faithful and just to forgive us our sins and to cleanse us from all unrighteousnesse Read 2 Sam. 12.13 Prov. 28.13 Psal 32.5 Contrition The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Great comfort to a soul that is at the next door to despair This comforted Bernard on his death-bed he died with this sentence in his mouth And Austin caused it to be written on the wall over against the bed where he lay sick and died Happy when a man with those converts Act. 2. is so pricked and pierced that he feels the nails wherewith he hath crucified Christ sticking fast in his own heart as so many sharp daggers or stings of Scorpions But it is the Spirit that convinceth of sin These waters flow not till his wind bloweth Neither can a sigh for sin be breathed out untill he imbreath it into us the eye is the instrument both of sight and sorrow What the eye never sees the heart neveâ— ruâ—s Sight of sinne must precede sorrow for sin Let us therefore get our eyes anointed with this eye-salve I will pour upon the house of David and upon the inhabitants of Jerusalem Zech. 12.10 the spirit of grace and of supplications and they shall look upon him whom they have pierced and they shall mourn for him as one mourneth for his onely son and shall be in bitternesse for him as one that is in bitternesse for his first-born Teares All tears are not pleasing to God There be 1. Lachrymae rancoris indignationis such were the tears of Esau he wept more upon stomack being vexed in his mind that he should be thus defrauded by his brother than for any grief for sin More for the loss than the fault 2. Lachrymae Simulationis such are Crocodiles tears Vt flâ—rent oculos erudiere suos Ovid. and as they say some womens tears that have them at command 3. Lachrymae compunctionis being pricked with sorrow for sin These be good tears which the Angels in heaven rejoyce at Some report of Mary Magdalen that after our Saviours resurrection Adeò ut lachrymae cutem genarum exederint she
and frequently iterated purified not the conscience did not abolish trespasses merited not celestial blessings But the Word of the Oath after the Law Heb. 10.14 did constitute Christ for ever a Priest to purifie the conscience to abolish trespasses to merit celestial blessings For by one offering he hath perfected for ever them that are sanctified As one therefore said to David Thou art worth ten thousand of us so we may say of Christ our High-Priest because God did swear Thou art worth ten thousand worlds of the other And such an High-Priest became us Thus much for the manner of Christs taking the holy order of Priesthood which was by Covenant by Oath both binders His executing of this place is in the next place to be considered which as the former deserves our most reverend regard Fidelity and assiduity both commend the undertakers of a weighty matter and both are met in Christ for the important work of our Redemption by grace All his force was ever bent that way to ruine our adversaries and raise us In the administration of his Priestly office he practised it offerendo intercedendo by Sacrisicing by Interceding which were the two things that held most of that Order in continual imployment He stood our friend without the least flinching usque ad aras to the very death when we stood in opposition to God to him to our selves Before he presented himself an Oblation to the Father of Spirits he prepared himself for it by a most submissive humiliation a most sincere obedience by most zealous supplications and a most exquisite sense of humane infirmities all which out-stretch the limits of all thoughts of man He suffered the brightness of that glory which he had with the Father before the world was for a time to suffer an eclipse He was without form and comeliness and when men saw him Isa 53.2 there was no beauty that they should desire him His entertainment in the world was but discourteous and poor At his first entrance he was laid in a manger and after though he was Lord of Heaven and earth yet had be not whereon to lay his head Necessity forc'd him to fly and oft to hide himself because his hour was not yet come to save his life Uncivil language slanderous reports extream indignities were heapt upon him These were the several stiles wherewith the wicked world was pleased to honour him A Samaritan a Glutton a Wine-bibber a Seducer a Traitor a Friend to Publicans sinners a Devil at least one possest of a Devil yet all this made him not tread one step awry from the hallowed paths of a filial obedience for notwithstanding he was a Son Heb. 5.8 Schola crucis schola lucis yet learned he obedience by the things which he suffered He suffered the first part of his Passion in a Garden for sin where sin was first committed where he offered up prayers and supplications with strong crying and tears to him that was able to save him from death and was heard in that he was raised up by the unresisted power of his Almighty working Soon after was he betrayed apprehended bound and forsaken Betrayed to expiate our treason in Adam Apprehended to restore us Captives unto liberty bound to dissolve the chains of our sins Forsaken to perform the work of satisfaction and redemption all alone by himself He was arraigned condemned whipped and crowned with thorns Arraigned by Jew and Gentile He stood there for both their sakes to exempt them from the Tribunal of the Judge of all the world Condemned to justifie us in the sight of God by his incomparable innocence Whipped to deliver us from the spiritual corporal and eternal scourge which we deserved Crowned with thorns to 1. Signifie his pacification of God for our ambition in Adam 2. His meriting for us an eternal crown 3. His collecting a Kingly people out of the most thorny and burtful nations which as a crown should compass God about in serving and honoring of him 4. His bearing of our thorny cares that we might quietly repose our trust in him He was clothed with a Purple garment and in his hand was there put a Reed both intimating he was a King though both done in derision Isa 63. The first shews he was that Warriour forespoken by the Prophet Who is this that comes from Edom with red garments The other that he was he that should break the Serpents head For 't is the observation of some learned that a Reed is most mortal to a Serpent and therewith were men used to kill them Besides that by it as by a Pen he did obliterate the hand-writing in the Lords Debt-book that was against us He suffered in Golgotha and naked too in Golgotha a place of dead mens bones where malefactors suffered to raise up the banner of righteousness and salvation even in the place of death and condemnation But he suffered there naked too to satisfie for our first parents transgression who were spoiled of the garment of Innocency and perhaps to shew how we should enter into Heaven as Adam into Paradise naked in body but clad in soul with innocency with immortality In a word 't was to expiate our shameful nakedness to which our first sin exposed us And this is the naked truth of the Truth This done all was not done for which Christ came into the world for 't was but preambulatory to a greater work ensuing what was hitherto done for hereby was he compleatly sitted to give himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5.2 There did therefore succeed this 1. The offering up of his Body by the effusion of his precious Blood upon the high Altar of the Cross where he suffered the loss of his life the price of our Redemption without blood there being no remission Heb. 9.22 View him there and he is just as the Prophet did describe him Isa 53. A man of sorrows and acquainted with grief Here he was lifted up to answer the elevation of the Sacrifices of the Old Law all types of him Isaac represented him in umbra in the shadow when the substance followed even in this point so did the Brasen Serpent they are the words of our Saviour As Moses lifted up the Serpent in the wilderness There it was Vide vive here Crede vive even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal life Joh. 3.14 He was lifted up in the air that he might overcome the Prince of the air and the Spiritual wickednesses in high places triumphing over them in it He was lifted up in the air to hang on a tree that as death by a tree entred into the world so on a tree it should be destroyed and life brought back again and besides that he might bear the curse of the Law Col. 2.15 being made a curse for us
saith Bernard Offenso Dee c. Bern Jer. 17.5 When God is offended with me Who shall pray for me to make man my refuge I am inhibited under the pain of a dreadful execration Cursed be the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord. To commit our cause to the blessed heavenly Courtiers that are indeed ministring spirits sent forth to minister for them that shall be heirs of salvation Heb. 1.14 We have no such warrant c. Therefore his conclusion it Talis ergo requirendus ad orandum qui sit idoneus ad placandum we must therefore seek to such a one to pray for us who is of a competent ability to make God propitious to us And such alone is the Angel of the Covenant the mâ—â— Christ Jesus For none cometh to the Father but by him none are reconciled to God but by his passion by his intercession And such an High-Priest became us Now the Lord Jesus Christ the great shepherd of the sheep through the blood of the everlasting Covenant make us perfect in every good work to do his will working in us that which is well-pleasing in his sight Christian Religion hath for its object Christ and him crucified which to know is in the end life without end All our happinesse is enwrapt in him for in him alone 1 Cor. 1.30 and by him shall all the Nations of the earth be blessed he is made to us of God wisdom righteousnesse sanctification and redemption Hence he became our High-Priest to reveale to us the will of the Father whereby we may become wise unto salvation thus he is our wisdom To bestow upon us everlasting righteousnesse whereby we may be justified in the sight of heaven thus he is our righteousnesse To infuse into our hearts the saving graces of his quickning Spirit whereby we may be holinesse to the Lord so our sanctification Lastly to pour out his righteous soul a sacrifice for sin whereby to redeem us from the power of our enemies and from the hand of all that hate us thus our redemption So that of this fulnesse we do all receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.16 and grace for grace Gratia N.T. pro gratia V. the grace of the new Law the Law of faith for the grace of the old Law Theophil the Law of works saith Theophilact that is the grace by which we receive the remission of sinne next the grace by which we receive at last everlasting life saith August which is the free gift of God through Jesus Christ our Lord. August Rom. 6. ult First the grace of God towards his Son after the grace of the Son toward us to make us the sons of God say Divines But with Musculus I say Musculus that our receiving of grace for grace is of grace upon grace intimating the pouring out upon us an over-flowing measure and a copious multiplication of supernatural gifts without discrimination First we receive one then another than to that with an augmentation of all according to the divine dispensation wherefore the Father of mercies is said to blesse us with all spiritual blessings in heavenly places in Christ Jesus Ephes 1. electing us in him before the foundation of the world adopting us in him his Son to be his sons in him making us uccepted in him as in his beloved redeeming us through the precious blood of him as of a Lamb without spot vouchsafing us the forgivenesse of our sins for his sake according to the riches of his grace unfolding unto us by the divine illumination of his Spirit the secret mysteries of salvation and sealing us by the same Spirit to the glorious day of our full and perfect redemption John 14 6. Sequemur Demine te perte ad te te quia veritas per te quia vita ad te quia vita Bern. Our High-Priest himself tells us that He is the way the truth and the life whereupon Saint Agustine Ambulare vis est via falli non vis est veritas mori non vis est vita wilt thou walk uprightly He is the way wilt thou not be deceived He is the truth Wilt thou not die He is the life The like saith Saint Ambrose Si Caelum desideras via est si errorem fugis veritas est si mortem times vita est If thou desirest heaven He is the way if thou declinest error He is the truth if thou fearest death He is life He hath laid open the gates of heaven for them to enter that believe in him that walk in him He is the way he hath dispel'd all the clouds of ignorance and mists of error that we might see the truth and embrace it He is the truth he hath swullowed up death in victory that we might in him triumph over death and the grave and live in him with him and by him and He is the life All these is our High-Priest to us the way truth and life in whom the fulnesse of the God-head dwelleth bodily He is holy harmlesse undefiled seperate from sinners Davenant in Colos 2. and made higher than the heavens For such an High-Priest became us Which leads me to his gracious qualities Thy gracious assistance therefore my blessed Saviour deny me not but supply my wants out of the largenesse of thy bounty fill my heart with heavenly meditations then guide my pen to set forth thy praise being holy harmlesse c. Quo major est cujusque virtus eo difficilius est de ipso dicere Bertius in Oraf by how much more eminent are the good parts of any man by so much the more difficult is it to report exactly of his deserved commendations The glorious shine of my Saviours worth the Sun of righteousnesse doth so dazle I professe my weak understanding that as I cannot fully comprehend his admired worth so I cannot but be defective in delineating his matchlesse qualities wherefore foreseeing I shall come short perhaps of the Readers expectation but certainly of a perfect decyphering of such a High-Priests character as the Spirit hath exprest be so charitably affected as either to passe it over with a friendly connivance or to taxe it with an easie censure In confidence therefore of Divine assistance and Christian good-will I proceed under correction because of polluted lips to treat of the holinesse of our High-Priest He is holy as he is God for God cannot be tempted with evil James 1.13 There is no unrighteousnesse in the holy one of Israel Hearken unto me saith Job cap. 34.10 ye men of understanding far be it from God All sin is offensivum Dei adversivum á Deo that he should do wickednesse and from the Almighty that he should commit iniquity Hither tends that part of Davids prayer Psal 5.4 Thou art not a God that hath pleasure in wickednesse neither shall evil dwell with thee Either therefore we must confesse him
to be the chief good or deny him to be God He is holy too as he is man time was when he stood at defiance with the world John 8.46 Which of you convinceth me of sinne He did as every Minister should do vivere conscionibus concionari moribus live Sermons as well as preach them What an ancient Monke said of Saint Dunstane sometimes all Englands Metropolitane is more true of him he is vir totus ex virtutibus factus a man wholly composed of grace who according to Saint Peters report did no sin 1 Per. 2 22. neither was there guile found in his mouth The Devil who is Antonomastically stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Matth. 4.3 with all his black Art could not infect his righteous soul he was free from yeelding to his temptations not from his tempting for as saith the Apostle We have not an High-Priest which cannot be touched with the feeling of our infirmities Hebr. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but was in all points tempted like as we are yet without sin He was holy not only legally as were the Leviticall Priests consecrated to the sacred services of the most high but morally too in a most absolute and exact conformity to the Divine Law hence is that speech of Russinus on the Creed Russinus Aquilei in Symbol Apostal Nil ibi turpe putandum est ubi sanctificatio spiritus inerat we must not have so much as a thought of any foulnesse of evil to be there where the holy Ghost took full possession by a total sanctification Where the fulnesse of the Godhead dwelt bodily Acts 3.14 't were impiety to imagine that the least unholinesse had any being there 'T is his peculiar title to be called the holy one and the just To make this his holiness clear as the Sun free from any cloud of black aspersion that a captious spirit might raise the Apostle addes three other Attributes which serve as a demonstration not to be contradicted he is harmlesse undefiled seperate from sinners The first quits him of all natural pravity wherewith the sons of Adam are originally infected the other of all blemishes of actual trespassing which defile the man the last of that guilt which through the transgression of the Law sinful men are subject In his conception he was without sinne so was he in his nativity thus harmless in his conversation upon earth he was blameless and unreprovable in the sight of God thus undefiled every way guiltless not incurring the least displeasure of his heavenly Father thus seperate from sinners For such an High-Priest became us He was harmless and innocent Aug. and that in his conception in his birth wherefore Saint Augustine speaking saith that Genus humanum Christus assumpsit non autem crimen humanum Christ in being the Son of man assumed the nature of man not the sin of man for his untainted Virgin-Mother blessed among women highly favour'd of the most high was overshadowed with the power of the highest by the coming of the holy Ghost upon her by which power she so miraculously conceived beyond the course of nature in her sacred womb that therein the Son of God became the Son of man the Word was made flesh But that son of man that flesh was without contagion that body which was prepared for him to be Domus divinitatis the house of the divinity as it is termed must needs have been sanctified for that holy use It was the work of the Spirit to purify that selected substance thereby to make it fit to be united to the second Person of the Trinity Sent. l. 3. D. 3. A. Wherefore saith Lombard that flesh which God vouchsafed personally to unite unto himself of the immaculate Virgin Sine vitio concepta sine peccato nata est was conceived without any pollution and born without any sin Yet was it not of an heavenly or of an aerial nature or of any other save of that same Cujus est omnium hominum care saith the same Author whereof is that flesh of all men But it was not so framed in the woman as ours it was sanctified by divine power ours is infected by natural Propagation Nam corporis nestri habuit pollutionem peccati non habuit said Origen his flesh had the nature of our body not sin the corruption of our nature Origen in Rom. 8. the Apostle averres that he was made in the likenesse of man Phil. 2.7 Like unto us in all things sinne only excepted That man to use Saint Hilaries phrase grounded on the Apostleo words Non fuit caro peccati Hilar. in l. 10. de Trinit sed similitudo carnis peccati was not the flesh of sin or sinful flesh but the likeness of sinful flesh Great is the difference betwixt similitude and identity 't is true that as he took our nature upon him so our infirmities wherein he was like to us but they were such as were void of evils none of them in him being defectus culpae Aquin. Sum. as the Schoolmen speak Criminal failings or weaknesses worthy blame but necessary consequences of our nature Whereupon Aquinas notes out of Gregory the great upon that part of the Angels discourse with the blessed Virgin That holy thing that shall be born of thee shall be called the Son of God That to distinguish betwixt his and our holiness it was foretold Christ should be born holy as for us we are not born holy but of unholy made holy but he is not made holy of unholy but born holy hence called Acts 4.27 The hely child Jesus In conclusion should any now demand of me in what manner I conceive the Word was made flesh without sin in what manner precisely the conception the assumption the union was effected whereby our nature in Christ was elevated to the perfection it attained unto in him With Chrysostom I ingeniously professe Chrysost in Rom. 1. Hom. 5 I know not 't is a mystery to be adored to be believed not to be curiously searcht into This much I know that there have been four wayes of making man One was the making man without either man or woman so was Adam made the second was to make man without a woman so was Eve made the third was to make man both by man and woman so we their posterity are made the last way was to make man without man by woman only and so was Christ made man who notwithstanding was not polluted by being in the Virgins womb no more than the Sun in the firmament receives infection from any place it shines upon here below From this transcendent purity of our High-Priests conception and birth whereby he is harmlesse there is aforded us a double comfort 1. By it the faithful are justified from the unholinesse of their impure conceptions Tales nos amat Deus quales futuri sumus ipsius dono non quales sumius nostro meritro Concil Arausican secund Canon
12. and from the guilt of original sin 2. They are confirmed in the joyful expectation of a perfect holinesse he that was so careful to have his natural body so exquisitely fitted will not certainly neglect his Mystical body the Church being bone of his bone and flesh of his flesh but will sanctifie and cleanse it that he may present it to himself a glorious Church not having spot or wricnkle or any such thing but that it should be holy and without blemish Ephes 5.26 27. Therefore to make us so such an High-Priest became us who is holy harmlesse As our High-Prie st was thus in his original innocent so was he in the whole course of his life undefiled Men and Devils did indeed conspire to bring him within their compasse but could not prevail their guilded Pills of corruption plausible to flesh and blood could not be swallowed down of him his unblemisht foul was of a purer condition than that it should be infected by those foul spirits The Master of Sentences gives a double reason for it Lomb. Sent l. 3. 1. Because it was hypostatically united to the eternal Son of God 2. Because the Spirit was given unto him sine mensura without measure he was full of grace and truth John 1.14 Now it is a rule delivered by Romes Angelical Doctor that Quanto aliquid receptivum propinquius est causae influenti tanto abundantius recipit Aquin. by how much any that receiveth is more near to the flowing cause by so much doth it the more plentifully receive Wherefore the holinesse of our gracious Mediatour is such as being God and man inseperably that he could not possibly be defiled by actual sin The Apostle saith directly that he knew no sin that is experimentally in his own person he is called a Lamb undefiled and without spot Pilate that gave him over into the hands of sinners to be crucified ingeniously confest he could find no fault in him at all that good thief as a father calls him that was crucified with Christ made a good confession when he said We receive a due reward of our deeds but this man hath done nothing amisse hence there is added to his sacred name the title of righteous Jesus Christ the righteous 1 John 2.1 for the end why he came into the world was to fulfil all righteousnesse thereby to save sinners Qui caeteros salvos faceret debuit ibse peccato vitio carere saith Augustine Wherefore August Daniel 9. he is said to be the most holy and to have everlasting righteousness So that he gave most compleat and perfect obedience to the Law of God in every point applauded by a voice from heaven This is my beloved Son in whom I am well pleased This actual righteousness void of all tincture of evil was not only for himself but was efficacious for us for as many as believe in him to the end of the world for Christ is the end of the Law for righteousnesse to every one that believeth Rom. 10.4 For this cause did the Prophet Jeremy foreshew the name whereby he should be called and that is THE LORD OVR RIGHTEOVSNESSE Legis finis interficiens perficiens Aug. Jer. 23.6 This makes good that Apostolical assertion we read 2 Cor. 5.21 That he was made sinne for us that is a Sacrifice to expiate our sin who knew no finne that we might be made the righteousnesse of God in him So that we have as solid justification to life by his obedience as ever we were subject to death by Adams disobedience for as by one mans disobedience many were made sinners so by the obedience of one Rom. 5.19 shall many be made righteous From this Fountain of grace do flow those streams of peace like those in Paradise that make glad the City of our God Peace with God with our selves with men with all the creatures haven and earth are met together in a blessed league For in him it pleased the Father should all fulnesse of divine graces dwell and by him to reconcile all things to himself by him I say whether they be things in heaven or things in earth Col. 1.20 This serves also for another purpose to be a pattern for our imitation to be holy as he is holy to be undefiled members of that body whereof he is the head to walk before him and be upright with Abraham that believed in him The title of Christian which we all have by him should make us so to adhere to him in a conformity to his life Vt quia sine ipso nihil esse possumus per ipsum possimus esse quod dicimur that because without him we can be nothing by him we may be in truth what we are said to be the words are Bernards I must tell you what Saint Peter told them to whom he wrote his first Epistle Bern. 1 Pet. 2 9. Vilelatens viâ—tus quid â—â—m submeâ—sa tâ—vebris Proderit c. Claud. ye are a chosen generation a royal Priesthood a peculiar people that ye should shew forth the vertues or praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him who hath called you out of darnesse into his marvellous light They are the words of Gregory the great in his Epistle to Theodorus Duke of Sardinia Justitiam quam mente geritis oportet coram heminibus luce operum demonstretis the integrity or righteousness ye bear in your mind ye ought besure to express and shew it before men by the light of works which doth justly accord with our Saviours mind Let your light so shine before men that they seeing your good works may glorifie your Father which is in heaven The greatest light in the firmament of the Church which is the heaven upon earth Hierom said that he did deligere Christum habitantem in Augustino is Christ himself the light of the lesser lights is but borrowed from him not to be concealed but to be seene to the eyes of the world after the example of the greatest light who hath lest us an example that we should follow his steps 1 Pet. 2.21 And believe me none are blessed but they alone that with our undefiled High-Priest are in some measure undefiled in the way who after him walk in the Law of the Lord. Ye shall hear how Saint Bernard on the Canticles Censures him that doth not frame his life to the obedience of the Gospel of Christ Dignus plane est morte Bern. in Cant. qui tibi Christe vecusat rivere he is without all doubt worthy of death who denies O Christ to live to thee Good reason then it is that we who are the redeemed of the Lord washed in his blood should in an honourable respect of our potent Redeemer conform our selves to the like strickt godly life he did and not to wallow in the sordid sins of the damned crue from which that we might be withdrawn according to the working of his mighty power Such an High-Priest
again is twofold 1. Essential 2. Personall Gods essential glory is that infinite majesty which is common to the Father the Son and the Holy Ghost in the unity of the divine essence This glory is no other than God himself which the most profound or delicious Oratory of men or Angels cannot sufficiently express Which Moses earnestly desirous to behold but a thing impossible directed his suite unto God in these words I beseech thee shew me thy glory The Personal glory of God Exod. 33 1â— is that which is proper to each person of the Deity For example It is the Fathers glory to be from no other to beget a Son from eternity which is Jesus Christ the Righteous It is the Sons glory that he is coessential with the Father coeternal with the ancient of dayes without beginning without ending that he assumed our humanity to make us partakers of his divinity It is the glory of the holy Ghost that he proceeds from the Father and the Son that his majesty is equal with theirs that he is the sanctifier of the elect that he is the sole supporter and comforter of afflicted soulâ— and that he is with the Father and the Son one and the same God over all blessed for ever Amen The humane glory of God I call that which is ascribed and rendred to him by men with a strong concurrence of all the powers and faculties of soul and body and especially on this ground as a Saviour to sinners a Physician to the sick a Redeemer to the Captives a perfect way to wanderers a Pastour to the lost sheep of the house of Israel life to them that were dead and salvation to them that were condemned was sent from heaven in compassion of our wretched condition appointed the Son of God to be all these unto us For as many saviours were sent from God to save the Israelites from bodily oppression so was Christ from his Father to ease us of the unsupportable burden of our inquities wherewith we were heavily laden As the Prophet was sent with a bunch of figs Physician-like to cure Hezekiah's malady Isa 61. so was Christ with the comfortable ointment of his ever blessed Spirit to mollify our bruises to close our wounds to cleanse our putrifying sores to bind up our broken hearts and with his saving righteousness to heal all our mortal infirmities As Moses was sent from God to deliver the children of Isr ael from the Aegyptian bondage so Christ from his Father to proclaim liberty to the captives the opening of the prison to them that are bound and with his stretched out arme to redeem mankind from Satans servitude As the Lord made a way thorow the red sea to bring his People to the land of Canaan so hath he appointed Christ to be the living way through the red sea of whose blood we that wandred in the labrinth of our own wicked imaginations must passe into the land of the living As God sent David to be a shepheard to his people of Israel so did he Christ the Son of David to be that good shepheard that should lay down his life for his sheep the Israel of God As Elisha was sent of God as an instrument to put life into the Shunamites dead child so Christ came to be our life through whom by faith we who were doâ—d in sins and trespasses shall live everlastingly As Jonas was the Lords messenger of Ninevies salvation if they did repent though condemned So Christ the Angel of the Covenant is Gods messenger of eternal salvation to mankind condemned for sin if we believe in him All which the Angels knowing and men obtaining the Angels sung and men may prosecute what they have begun Glory be to God on high If we return not glory to the highest for this unparallel'd and incomparable love of his we may be justly censured for ingrateful miscreants and for ever debar'd of the grace of God and deservedly shut out of the Court of heaven Hazard not therefore your Christian reputation and hopes of glory through neglect of God but be as the glorious Angels making melody in your hearts and giving glory to God on high This glory due to God by man imports two things 1. Pious admiration 2. Religious honour The sending of the Son of God to be manifested in the flesh for our redemption must work in us an admiration of the infinite wisdom of God of his infinite power and of his infinite goodness Admire 1. Gods infinite wisdom who could find out a means to work our salvation when men and Angels saw none it came not into the apprehension of mans shallow brain to contrive how possibly an infinite satisfaction due to God by man Ephes 1.8 could by man be given unto the infinite justice of God Yet his unsearchable wisdom hath brought it about wherein according to the Apostolical verdict he hath abounded towards us in all wisdom and prudence For saith Anselm God was made man that both he which had sinned might satisfie and he which was infinite might pay an infinite price Admire 2. Gods infinite power who of two things the divine and humane natures most distant and different in themselves could make one so nearly that one and the same should be God and man Others may admire our Creation but let us admire our Redemption though both acts of infinite power It is admirable that our flesh and our bones were formed of God but yet 't is more admirable that God would become flesh of our flesh and bone of our bones It is a mystery out-reaching our capacities wherein is contained the greatest sublimity and the greatest humlity the greatest power and the greatest infirmity the greatest majesty and the greatest frailty What is higher than God lower than man more powerfull than God weaker than man more glorious than God more frail than man Yet God by his alsufficient omnipotency hath conjoyned them together that we might be conjoyn'd to God for ever Admire 3. Gods infinite goodnesse in promising a Saviour to us when in Adam we had lost all goodness And in performing his promise in the fulness of time without the least shadow of variation when yet we were enemies God was then manifested in the flesh See see God himself whose pure eyes cannot indure to behold iniquity did descend to us because we by reason of the weight of our ponderous sins could not ascend to him In which extraordinary act he made an exact demonstration of his unlimited goodness 1. In his mercy 2. In his Justice In his mercy The Creator that was offended assumed the flesh of the creature offending Man had forsaken God and turned to Satan and yet God that was forsaken makes diligent search after the forsaker is not this infinite mercy far exceeding the limits of the finite understanding and thought of man Our nature is become more glorious by Christ in the union than it was deformed by Adam in the transgression We have
fruit of your body and the fruit of your ground and the fruit of your cattel Deut. 28. the increase of your kine and flocks of your sheep blessed shall be your basket and your store And in heavenly places ye shall be blessed with those joyes which are at Gods right hand world without end And thus much concerning the first peace wrought for Believers by Christs coming into the world The peace of Reconciliation unto God The second peace which the God of peace grants us by our Saviours coming in the flesh is peace with our selves called The peace of a good Conscience For sin that did at first put God and us at variance continues in the children of wrath not yet reconciled to God a perpetual disquiet Their conscience finding no rest brings in despair and ruine But the apprehension of Gods favour and sense of reconciliation by Christ calms the conscience of the child of God and stops the passage to despair and ruine The ground of this peace is Justification whereby we have peace with God Condemnation is a terror to the heart and the thought of it able to shake the very foundations of the soul But when a man by the demonstration of the Spirit finds himself to be in Christ Jesus and so free from condemnation having his conscience washt in his blood from the guilt of sin and the saving benefits of his unvalued Passion attributed unto him then he takes his rest no turbulent passion shall disturb his quiet condition but will lay him down in peace and dwell for ever in safety This leavenly tranquillity of the Christian heart is excited and effected in us by Gods Spirit rightly informing our understandings of the glad tidings of peace and assuring us of the adoption of sons by the remission of all our sins Phil. 4.7 Hence it is called The peace of God that passeth all understanding The peace of God 1. Because none can confer it upon us but God alone it is his proper gift and his alone work My peace I give unto you Joh. 14. saith our Saviour 2. Because it is not carnal nor humane but divine not consisting in external matters but in the heart the mind the conscience and Gods graces in them which are all internal Again it is said to pass all understanding that is all created understanding because that no created understanding can express it no not conceive it if it be destitute of the Spirit of Christ if it receive no Divine spiritual illumination from above No wonder then that being it is ens transcendens of a transcendent nature it is hid from the world I assure you it is out of the sphere of the worlds activity and too too remote from the compass of worldlings capacity 'T is a secret which the glimmering light of nature cannot discover but is made apparent in Converts and to Converts by the refulgent rays of the Spirit of grace I will briefly describe it for better satisfaction from the Agents and operations or effects of it in man From the Agents Then is the Conscience truly possest of peace saith one Quando caro animo judici regitur animus Deo praesidi gubernatur when the Mind as Judge ruleth the flesh and when God as President or chief Ruler ruleth the mind God ruling the mind and the mind the flesh cometh to work this peace in man For the Conscience by the perfect operation of God and the good mind is as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24.16 Pure good or without blemish void of offence which is the glory and the consolation of the Saints whereby an entry is made for peace there to take up an abode for ever for ever to stay because it cannot be taken from them For it is not possible that that conscience which is purified with the blood of Christ and wholly practised in the works of Gods commandments can be customarily subject to the infestuous distractions of a troubled spirit From the operations or effects of it in man The peace of conscience produceth in a Christian these four things Viz. 1. Confidence 2. Security 3. Liberty 4. Joy This peace maketh us confident in going to the Throne of grace of obtaining our requests and fearless of the assaults of our greatest adversaries 'T is the wise mans judgment of the righteous man that he is as bold as a lyon and righteousness is never without peace where righteousness and peace kissing each other at their joyful meeting augments and strengthens the confidence of the just man No power shall block up his passage but upon all urgent occasions he will unto his God Sin the greatest impediment bringing shame and confusion is quite removed from reigning in him and the guilt thereof taken away from condemning of him Satan the principal and malicious tempter is troden under foot the world is overcome the strong-holds of Satan demolished so that no perplexed evils shall alter his resolutions in the ways of holiness or make him falter in the solemn services of God This peace secures us He that keeps within distance of his enemies reach and lies open without good guard may find that his enemies malice and revenge straight take the advantage and ply their parts making the Act tragical and the Scene bloody But that man that is at peace with God and himself may stand upon terms of greatest defiance against his opposites For as he comes not within the list of their reach nor is destitute of safest protection so neither can their malice or revengeful minds gain the least advantage against him for their greatest power is ever curbed by the awful power of the Omnipotent What can Satan do what can sin what can the world They may thwart us and that 's all Phil. 4.7 Sat mediis tranquillus and all that in vain too for as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of God shall keep your hearts and minds through Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep like a warlike garrison for that 's the emphasis of the word with watch and ward that the enemies shall not invade or surprise the soul and through Christ that neither impatience against God on one side not diffidence and despair of Gods favour on the other side shall make us fall from him but we shall persevere unto the end Quis usqnam excidit quem Deus pacis custodit Tell me what man hath ever perished to whom the God of peace vouchsafed protection The third work of this peace is Christian liberty Liberty from the yoke of the Moral law and that in a double regard In regard of the perfect fulfilling of the Law an exact obedience without any error or obliquity is not of absolute necessity but to be proportion'd according to the measure of grace which he that accepts the will for the deed gives unto us Joh.
body whereof Christ is the head Be we then exhorted as sensible of being in the presence of God to the love one of another which as learned Scaliger defines it Appetitus unionis Scaliger Exercitation a desire and inclination to a quiet union Charity is the soveraign preservative of peace and nothing makes us more like God than it saith one As all things are fill'd with his goodness so the universal is partaker of the good mans spreading love Let me also dehort from malice and envie which is a grand enemy to peace Invidia siculi non invenere Tyranni majut tormentum the Sicilian tyrants never invented a more cruel a more cursed torment Give it no countenance no harbour for it ever thirsteth after revenge and attributes to it self what belongs to God vengeance It is like Vipers wine which being drunk will never leave working until it discover it self and those intestine humours that depend upon it by stirring up strifes for hatred stirreth up strifes Prov. 10.12 Pliny Nat. Hist lib. 8. cap. 28. Mark the monstrous nature of this unnatural humour whereas all plants and other creatures have their growth and increase to a period and then their declination and decay except only the Crocodile Dalington in his Aphorism who ever groweth bigger and bigger even till death as Plinie did observe So saith ingenious Dalington have all passions and perturbations in the mind of man their intentions and remissions increase and decrease except only malicious revenge for this the longer it lasteth the stronger it waxeth and worketh still even when the maligne humour of avarice and ambition are setled or spent And would you know how this Crocodile-like sin growes bigger and bigger I will tell you It is Galens observation Galenus ' that when a humour is strong and predominant it not only converteth his proper nutriment but even that which is apt for contrary humours into its own nature and quality Of like force is this strong and wilful vice it not only feeds upon agreeable motions but makes even those reasons which are strongest against it to be most for it and so swells immeasurably big If therefore any one be troubled with this malady whereby this peace of Christians is disquieted I will give him a receipt of a medicine taken out of St. Cyprian which will cure him Venena fellis evome Cypr. lib. de Zelo livere discordiarum virus exclude purgetur mens quam serpentinus livor infecerat amaritudo omnis qua intus insederat Christi dulcedine leniatur Disgorge thy self of the poyson of thy gall cast out the venome of discords purge thy mind which is infected with serpentine envie and let all bitternesse which setled in thy heart be gently mittigated with the sweetnesse with the meeknesse of Christ Jesus It is the voice of God Thou shalt not hate thy brother in thy heart Levit. 19.17 1 Joh. 3.15 Eph. 4.31 32 Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec minum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremelius of Cranmer he that hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him This may somewhat satiate and allay the boiling heat of a revengeful mind Lest then this sin kill your souls following the Apostles counsel let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice and be ye kind one to another tender-hearted forgiving one another even at God for Christs sake hath forgiven you For Christs sake then in the bowels of compassion forgive and forget all offences Cyprian 1. Forgive Demittentur tibi debita quando ipse dimiseris accipientur sacrificia cum pacificus ad Deum veneris saith Cyprian Thy sins shall be forgiven thee of God when thou forgivest other thy sacrifices of praise and thanksgiving shall be acceptable to the Almighty when thou shalt come peaceably before him Xenophon No mercy shall be shewed to them that shew no mercy 2. Forget Xenophon reports of Trasibulus that after he recovered his countrey he ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forgetfulness of all injuries as indeed not worth keeping in mind the part truly of a generous spirit and heroick disposition which may well befit the best Christian to imitate O let Abrahams speech to Lot beget in every one of us ever hereafter a well grounded resolution of preserving peace Let there be no strife between me and thee for we be brethren saith he Religion tyes us beside reason to keep and maintain the Kings peace on earth if we will have the peace of Kings in heaven I have read of one Archidamus being chosen to decide a controversie between two that disagreed being sworn to stand to his judgment I lay this injunction upon you that neither of you depart this place until ye be reconciled to each other The like charge I lay on all Chistians by authority from heaven that at least ye depart not this life but in peace having your hearts cleansed from the leaven of malice and hypocrisie and filled with Christian amity and brotherly love I charge you as Joseph did his brethren at their departure from him see that ye fall not out by the way Ye are in the way to heaven go close together as hand in hand so heart in heart until you come to your journeys end heaven Now for a conclusion of the point I will use the same prayer for you which Paul did for the Thessalonians 1 Thes 3.12 The Lord make you to encrease and to abound in love one towards another and towards all men And thus much concerning Civil peace The second is Ecclesi astical the peace of the Church which is interrupted either by Heresie or Schisme Gal. 1.8 9. the one breeding dissention in Doctrine the other disorder in Discipline Against the authors and upholders of the first Saint Paul hath pronounced an Anathema If any man preach any other Gospel unto you than that ye have received let him be accursed Against the abettors of the second it is his judicial and Apostolical sentence seperate them from among you As faction divides so infection devours the Church of God if not prevented We who are Messengers of peace ought to walk like Paul and Titus Eodem spiritu iisdem vestigiis in the same spirit touching faith in the same steps touching good life Acts 4.32 It was reported of the Beleevers that they were all of one mind and one heart Oh! I would to God that all of us that bring the message of peace in our mouths who should be the sons of peace and brethren of unity were so affected as to suppresse all pragmatical dispositions in us Beleeve me my brethren fiery spirits apter for innovation than administration become not the servants of Christ Jesus The principles of Religion which Hereticks call into question are infallible grounds where on we should build our faith not disputable points
number the mercies of God to me in particular saith he were to number the drops of water which are in the Ocean the sands on the shore the stars in the sky Mirrour of Martyrs This one act of his good will his Sons mission exceeds the capacity of a whole world of men to give it a due value He would not destroy us being his enemies when he might in justice destroy us but to save us inglorious miscreants sent his Son from glory and did as Abraham would have done with Isaac his onely and beloved darling offer him up to death to redeem us from it As King Solomon said to Abiathar the Priest Thou art worthy of death but I will not at this time put thee to death So said the Soveraign of Soveraigns to us His Son is destined to what we deserved to make us partakers of his deserts Salvator noster natus est nobis crucifixus mortuus est pro nobis ut morte suâ mortem nostram destrueret Aug. Man cap. 27. saith an uncertain Author Our Saviour is born to us crucified and dead for us that by his death lie might destroy our death for ever Wherefore the Lord Jesus upon the Cross giving the foil to our malicious enemies Sin Satan and Death Sin Satan and Death have lost the day to our endless comfort and the glorious manifestation of Gods good-will towards men I may not smother in thankless silence the blessed consequences of my Saviours life and death tendred for our restauration how happily they took effect with the Father in our behalf and accorded in every point of his decree with the good pleasure of his will For first there followed the imputation of Christs righteousness for the remission of our sins And then the Sanctification of us by his Spirit sent into our hearts for the suppressing of the dominion of sin in us Both which shew as speaks the Apostle the exceeding riches of his grace in kindness to us Ephes 2.7 through Christ Jesus First it pleased the Father that the fulness of the Spirit should dwell in him and that of his fulness we should all receive His righteousness then is made over unto us by the goodness of a righteous God whose purity as it admits no mixture of imperfection so neither without Christs perfection any justification of a sinner For none are justified but such to whom God imputes no sin and such are they only to whom God imputeth righteousness without works Which righteousness Rom. 4.6 7. being without our works and imputed must proceed not from our selves full of the soul stains of ugly sins but from another even from him alone in whom dwell all perfections Jesus Christ the righteous Thus and thus alone is God in his Son the Author and finisher of our salvation not imputing our sins unto us but reconciling us unto himself by the imputed righteousness of his Son by whom we have access unto the Father and are no more counted strangers forreiners and exiles but are reimpatriated and made fellow-citizens with the Saints and of the houshold of God Whereupon it is that by the grace of God to use the Apostles speech we are what we are And if by the grace and good will of God then surely not of debt not of merit for grace excludeth both To him that worketh is the reward not reckoned of grace Rom. 4.4 Cap. 11.6 but of debt And here I could wish with all my soul that this and other infallible Oracles of highest Truth could heat our adversaries from Humane Merits and bring them to the Divine Mercies from Free-will and Possibilities of Nature to the Grace and Good-will of God To merit Heaven by all we can do is a fetch beyond all power of Nature and to aver it a strain as of excessive pride so beyond all true Divinity Merits in us are no such props to our faith as Mercies in God The first grounded upon self-conceit and fond opinion the last upon the demonstration of the Spirit The first all of the Romish faction receive for Orthodoxal truth which we reject for false the last they reject for false which we embrace for truth That Italian-Priest who Achan-like troubles all Israel the festered Head of an infected Body hath so distempered the world with this plausible assertion as that all his Abettors from the most learned Dogmatist to the meanest Papist stand rather to their own strength for their Justification than fly to Gods mercy as having more confidence in their own abilities and pretended merits than in the alsufficiency of Christs Mediation and Redemption or at least as much Who whilst they stand thus affected what do they but detracting both from the Lord and from his Anointed ascribe the honour of the day and glory of our salvation as well to the Free-will of Man Saunders his Petition as Good-will of God But O my soul come not thou within their secrets neither be partaker of their defections Chuse rather than combine with them ever to pray with that zealous Martyr in this wise O my heavenly Father look upon me in the face of Christ or else I shall not be able to abide thy countenance such is my filthiness The best of us may confess with the leprous person We are unclean we are unclean and therefore without him no blessedness to be obtained by the best of us Joh. 14.6 No man cometh to the Father but by me saith Christ And no man cometh unto me saith Christ again except the Father draw him Thus betwixt the Father and the Son we are well provided for without whom who thinks to be saved Plaut Merca. doth take his mark amiss Vbicunque putant vivere runnt maximè as the Comedian speaks Where they think to live most happily they die most wretchedly Wherefore for us to repose any confidence in our own imperfect works or to seek a shelter under the Merits of Saints recorded in the Pope's Kalendar or wheresoever else is utterly to renounce the Merits of Christ and the good-will of God Neque enim qui habet virtutem amplius opus habet neque qui valet viribus Clem. Alex. eget instauratione saith Clement of Alexandria For he that is perfect needs not to be beholding to another neither needeth he any reparation his proper strength is already compleat They that are whole need not the Physician but they that are sick saith the Physician of souls Let then the swolne Pharisees of the Roman Court in humility of spirit learn here to check their insolent boasting of their natural goodness and meritorious actions referring all to the goodness of the Chiefest Good Let them march under Christs colours as the Captain of their salvation Let them set up their rest in him as the securest Sanctuary for distressed souls O worthy Elizeus how affectionate were thine Obsequies You may remember that he could neither be perswaded nor beguiled nor forced from Elijah when he
with the thought of his dwelling in our hearts whereby whatsoever Satan or our own corruption hath erected there is pulled down and whereby all cursed temptations and suggestions are powerfully vanquish'd When I consider how of impure he makes us pure how of the sons of wrath heirs of an incorruptible crown and how that he takes delight in our imperfectly holy actions wherein if he do but mark what is done amiss they can never endure the trial Our lame and limping Holiness goes for the currant with God in Christ Jesus who in his good will to us accepts the good will for the deed the sincere desire for the pure act Wherefore it was a devout Soliloquy of a retired man Aug. Soliloq cap. 15. turning himself to his gracious God in this meditation Quod cecidi fuit ex me quod surrexi ex te My falling from thee O God proceeded from my self but my rising again to newness of life from thee My unlucky sins make me partaker of great misery but thy mercy and good will of unvaluable felicity The children of Adam after the fall deserve no more to be called the children of God than that famous weather-beaten Bark of Athens to be called Theseus his Ship which at first was built by him but in process of years was so often repaired that it had never a plank the same remaining which it had at first So when God did create us upright we were his whilst we so continued but when our iniquity did compass us about and changed our good disposition into an execrable studiousness to work wickedness when the importunate instigations of the Tempter did set our hearts on fire with the impetuous fury of following sinful resolutions then ceased we to be Gods children But seeing the same hand doth repair us that first made us and the same power make us new creatures that made us creatures we again receive the title of Gods children whose inheritance of his good will is Heaven whose attendants here and companions there blessed Angels whose glory God the glory of his Israel Oh then that men would praise the Lord for his goodness and his mercy towards the sons of men I have something to say yet touching some particular acts whereby God doth express his good will towards men His good will is expressed in matters Temporal Spiritual In Spiritual by a twofold act 1. By preventing us We never minde the Author of our good until himself work us to it As we are gone out of the way so do we run on until the Lord convert us To seek Christ or in his name to call on the Father of mercy and God of all consolation never came into our thought until the Son of God came to seek and to save those which were lost neither now doth come until he by the gracious call of his blessed Spirit invite us by the strong vertue of his magnetical love draw us Aug. Soliâ—â—q eap 33. Idem in Psal 59.10 It was the confession of a religious man to God in private Non te quarebam tu me quasivisti non te invocabam tu me vocasti I sought not thee O Lord thou didst seek me I called not upon thee but thou on me My merciful God will prevent me faith David that is saith Austin of unwilling he will make me willing to do his will Sic semper Domine sic semper gratia tua pravenit me liberant me ab omnibus malis salvans à prateritis suscitans à praesentibus muniens à futuris Thus alwayes saith one O Lord thus alwayes doth thy grace anticipate me freeing me from all mischiefes saving me from dangers past upholding me against dangers present protecting me from all future Again 2. By following us After that God hath altered the perversness of our wills and restrained the corruptions of our inordinate nature his Spirit leaves us not there but prosecutes what he hath begun in us not only inclining us to what may win his favour but directing us and as it were leading us by the hand to Christ Psal 23.6 and in him to do righteous things Surely goodness and mercy shall follow me all the dayes of my life saith David it followes us close being willing lest we should will in vaine saith Austin on that Psalme It is by the activity of the holy Ghost that new hearts are created in us whereby we will good and new strength confer'd upon us whereby to walk in righteousness This following or subsequent good will of God is spiritually discerned by 1. Preparing of us 2. Working in us 3. Coworking with us By preparing of us Disobedience is so engraffed in our very nature that none but a metaphysical and transcendent power can moderate our head-strong humors To temper us to Gods hand whereby to obey the holy Ghost there is requisite and necessary a superior agency that must keep us in from breaking out without fear or wit into exorbitant abominations In our natural generation there are many proevial and antecedent dispositions and alterations so there are many in our regeneration to be born of God there is a restriction of our unbridled appetites from pursuing things unlawful and prohibited an illumination of our dark minds in things mystical a flexibility of our obstinate hearts to the love and practice of piety and an inclination of our rebellious wills and affections to embrace all that 's good as the Spirit shall direct all which proceeding from the good will of God following us for ever are in them in whom they are discernable and discernable to proceed alone from Gods good will above the course of nature By working in us Of all Agents as God is the most orderly in proceeding so is he the most perfect in working He brings us not into a possibility to be his children by adoption to be holy to be new creatures and so abruptly breaks off but makes us in time actually to be so He doth dwell in us and there works a reformation What in his good will he doth begin in his good will he finisheth He gives us both to will and to do of his good pleasure Our freedom then from the dominion of sin the renewing of our minds wills affections and actions and our assiduous and indefatigable endeavours in Gods services are the peculiar works of the chiefest good without whom we can do nothing and are special expressions whereby to discern Gods following good will towards men By coworking with us Philosophers do ascribe the motions of inferiour bodies to the heavens motion Alsted Physick Inferiora moventur ad motum superiorum saith Alsted these bodies which are below are moved according to the motion of those above Insomuch that if they should cease to move so would these Even such if not greater is our reference to God God sets us a moving in the way to heaven Acti agimus yet such is the debility of our weak and mortal frame insufficient for matters
him without the camp bearing his reproach for here we have no continuing City Heb. 13.13 14 15. but we seek one to come by him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name who is the Author and finisher of our salvation through Jesus Christ our Lord to whom with the Father and the Holy Spirit be ascribed all honour glory power and dominion in heaven and in earth by men and Angels both now and for ever world without end Amen The Necessity of CHRISTS PASSION AND Resurrection ACTS 17.3 Christ must needs have suffered and risen again from the dead GLory which is the proper scope of a noble disposition and the intended end of honourable intents did Christ make to be the necessary consequence of his fore-running passion His life seem'd to the worlds eye inglorious in that he affected not popularity so did his death to those that knew not the mystery of our Redemption By general judgment he was reputed the most unhappy breathing he was rejected and despised of men Yet in this his rejected and contemptible condition was sowen his immortal happiness which indeed was sowen in weakness but was raised in power sowen in dishonor but raised in glory For as by the eternal constitution of the Almighty he ought to have been brought to the lowest degree of misery by suffering divers and fearful punishments so ought he not perpetually to abide in that state but at length to be elevated thence to the highest pitch of glory In order to which as Christ must needs have suffered so also must he rise again from the dead The point now by divine assistance to be discust is part of Christs exaltation a theame of an high nature And herein first of the person exalted Christ Christ was exalted according to both natures 1. In regard of his Godhead 2. In regard of his Manhood The exaltation of the Godhead of Christ was the manifestation of the Godhead in the Manhood mightily declaring therein that he was the Son of God Which manifestation was altogether active no way passive the effects produced by him having no other proper agent but God For who could overcome Satan death the world the grave but God And albeit the Divine nature be thus exalted yet it is without all manner of alteration For to speak properly in it self it cannot be made the subject of exaltation but as it is considered joined with the Manhood into the unity of one person For albeit Christ from the very time of the assumption of our nature whereby he was incarnate was both God and man and his Godhead all the time he liv'd dwelt in his Manhood yet from the hour of his Nativity unto the hour of giving up the Ghost and a while after the Godhead did little shew it self The glorious majesty of his Deity whiles he was in the for me and low state of a servant lay hid under the vaile of his flesh as the soul doth in the body when a man is sleeping And in the time of his passion the brightness of the glory of the sun of righteousnesse was obscured as the sun running in the height of heaven oftimes over clouded or eclipsed by a darker body thereby in 〈◊〉 humane nature to undergo the curse of the law and perfect the work of our redemption in subjecting himself to the death even the cursed death of the crosse But as soone as this work was finished and happily accomplished he began by degrees to make known the power of his Godhead in his Manhood And so to rise again Secondly Christ was exalted in regard of his Manhood which consisteth in these two things In depositione servilis suaâ—conditionis in laying down and quitting himself from all the infirmities that 〈◊〉 mans nature which he submitted himself unto except sin so long as he remained in the state of a servant he was subject to weariness to hunger to thirst to fear to death from all which in this state of exaltation he is perfectly delivered his natural body is a glorious body those wounds and stripes which in his body he suffered for our sins remain not in him as testimonies of that compleat conquest to be obtained over his and our enemies But are rather quite abolished because they were a part of that ignominious condition wherein our Saviour was upon the crosse whereof in his glorified state he is not to be partaker Yet if they still remain as some think they do they are no deformity to the glorious body of the Lord but are in him in some unspeakable and to us unknown manner glorified In susceptione donoxum in receiving such graces and qualities of glory as bring with them ornament beauty perfection happiness exceeding the or 〈◊〉 beauty perfection and happiness of any other creature in heaven or earth 〈◊〉 to his soul and body As for his soul look upon the intellectuall part you shall find a mind enrich with as much knowledge and understanding as well in respect of the act as the habit as a creature can possibly be capable of the measure of it being more than all men and Angels put together have Look upon his will and affections you shall find them furnished with the fulness of grace and compleatly adorned with the invaluable riches and incomparable gifts of Gods holy Spirit As for his body it is not now subject to dissolution from being natural it is become spiritual not by the destruction of the essence but by the alteration of the qualities Aquinas Est ejusdem naturae sed alterius gloriae said Thomas for God would not suffer his holy one to see corruption The nature and essential proprietles of a true body as length breadth thickness locality still remain in him the addition of glory and brightness not changing the nature of it so that it is free from all bodily imperfections and made bright and glorious a resemblance whereof was his transiguration on the mount Matth. 17. where his face did shine as the sun and his rayment was as white as the light the purity whereof is unblemished the agility whereof such as is indifferent to move upward or downward the brightness thereof cannot be obscured nor the strength thereof match't by any creature For by his power he shall change our vile body that it may be fashioned like unto his glorious body Hhil 3.21 according to the working whereby he is able even to subdue all things unto himself These gifts of glory in Christ's body are not infinite but bounded within limits because his humane nature being but a creature and therefore finite could not receive infinite graces and gifts of glory To make then infiniteness ubiquity and omnipotency incommunicable attributes of God attributes of Christ's glorified body is to destroy the nature of a body and say that the body of Christ is transformed into the Deity or Deified and that he is all
the ordinance of God for He did all things well Wherefore to shew that God keeps his word and that the truth of his promises is infallible He rose again from the dead In regard of us the end of his Rising is threefold Viz. 1. For our Example 2. For our Justification 3. For our Faith c. First for our Example tending to the information of us in the ways of righteousness in the paths of life That like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life that the body of sin might be destroyed Resurectione Domini configuratur vita quae hic geritur and that henceforth we should not serve sin Rom. 6.4.6 The Resurrection of Christ from the dead should be a pattern for us wherein there is some effective vigor to raise us from the death of sin to a gracious life The power of effecting both is in God A Dâ—o est quod unima vivat per gratiam corpus per Animam That the soul lives by grace and the body by the soul comes from God Aquinas who is the Author of life And saith Ames Christ rising from death is tum demonstratio quam initiatio as well a demonstration as the initiation or beginning of our Rusurrection by whom we pass from death unto life Secondly for our Justification They are the express words of the Apostle He was raised again for our justification Rom. 4. ult For now that he hath gotten the victory over death by reviving he applies by the vertue thereof all the benefits of the Gospel unto us to the exceeding great consolation of our souls Lastly for the establishment of our faith concerning the obtaining of life everlasting For indeed if the Head be risen the members may be sure to rise too and if the Head receive life and glory doubtless the members which have their proper dependunce of him shall receive the like perfection for a glorified Head cannot be without a glorified body Now Christ is the head of the body the Church Col. 1.18 who is the beginning the first-born from the dead that in all things he may have the preheminence Of the fulness of whose glory in the day of our perfect redemption we shall all receive a full measure For a Conclusion Communi naturae lege moriuntur homines The sons of men composed of dust and ashes die by the common law of nature Eternity is proper to another world not to this to this Inconstancie The Son of the most High himself when he became the Son of man was subjected to Mortality He pleaded no Prerogative royal to be exempted from that end which God setled in the course of nature Our times upon the Earth may be said to be lasting but not everlasting though in the hands of God Heaven decreed a period to our Lives which we cannot prevent and to which Christ at the appointed houre did submit himself with all obedience not able to avoid it Necessity was laid upon him to pay the dubt to Nature which might serve for a payment of our debt to God yet not respectu peccuti Wâ—ems Protralcture of Gods image in man pag. 43. but respectis poenae this necessity was not in respect of sin He was a Lamb without blemish and without spot but in respect of that punishmenâ— which he did oblige himself to undergo for the sins of men Est illata necessiaâ— Adamò innata necessit as nobis assumpta necessitas in Christo Necessity of death was laid upon Adam for his sin necessity of death is imbred in us and by a voluntary assumption there was a necessity of death in Christ A man willingly gives his word for such a summe for his friend but when he hath willingly given it he must of necessity pay it So Christ willingly took this debt upon him and in the fulness of time when 't was exacted paid it down even his life to God and nature But albeit he thus parted from the world yet God hath raised him up Etiam animalula quaedam typâ— Resurrectionis sunt Lavat in Job 14.12 having loos'd the paines of death because it was not possible that he should be holden of it So though the hand of fate by Natures unconfused order reduce us to our first principles yet shall we rise again by the mighty power of our eternal Maker The Judge of all the word hath appointed a day wherein to judge the world to which all must rise And as all must die and after death come to judgment so Christ was once offered to bear the â—ius of many and unto them that look for him shall be appear the second time without sin unto salvation THE BLESSED AMBASSADOR OR THE Best sent into the Basest GALATH. 4.6 And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father GODS love wherewith he hath embrac'd the sons of men in his onely Son is of such large extent as cannot be limited as cannot be measured the breadth and length and depth and height thereof Eph. 3.18 19. doth passe our knowledge Doth passe our finding out The length the breadth the depth of the earth the sea the heavens Mathematicians by their speculations do conjecture but the love of God the most ingenious and judicious cannot it so exceeds so much as conjecture much lesse perfectly know because infinite Would a man part with his only son and alone darling and he content he should die a most ignoble and ignominious death to ransome his servants his cantives his slaves rebels that would cut his throat I cannot be perswaded the world affords such a man such a Phenix there was but one in all the world Abraham found willing to slay his son to rip up his bowels that spruug out of his own when God commanded it Yet the Lord of heaven and earth whose mercies are over all his works sent his only Son to save sinners to dye that by his death we may live Though servants Cantives slaves rebels yet by his Son made Kings Priests Prophets sons and heirs of an eternal inheritance O the depth the height and length and breadth of Gods love He sent his Son forth from him to bring us to him he freely gave him to redeem us from the insulting power of Sathan from the captivity and dominion of sin from the oppressing tyranny of the world to bring us into the glorious liberty of the Sons of God This liberty this sonship is obtained by faith for to as many as beleeve in his name hath he given power to become the Sons of God All ye then that beleeve are no more servants but sons not sons of wrath but sons of God not sons by nature but sons by grace And because sons behold the Lords bounty is enâ—arged toward you the treasures of his graces are open for you the store-house of his riches is
exceeded the capacity of Nicoâ— Cum primum nascimur in omni continuo pravitate versamur Tully though a Master in Israel to become like him did not he mould out hearts anew and fill them with the invaluable riches of his mercy and the treasures of his graces we had been of all creatures the most miserable Sinful was our conception sinful was our birth and striful is all our life Nature makes us sons of wrath being deprived of the life of grace as soone as we are sons of nature Damnatus homo antequam natus Aug. there is none that doth good no not one All are sold under sin whence the Apostile upon his own experience averreth that in him that is in his flesh or natural estate dwelleth no good thing Rom. 7. We are born dead as soone as we come into the world alive spiritually dead naturally alive Now in whom no good thing dwelleth by nature they are by nature void of grace and who by nature are void of grace do not by nature participate of spiritual life whereof whosoever is not partaker is by nature spiritually dead and who by nature are spiritually dead are destitute of the Spirit of grace who is the sole Author of life and finisher of our salvation All saving graces and heavenly benedictions flow from him in whom the fulnesse of all graces dwells and all return to him again as rivers come from the sea and to the sea return Uâ—lesse therefore God sends forth the Spirit of his Son into our hearts to sanctifie 〈◊〉 to cleanse us to put new spirit and life into us which is a work of the highest power to which nature can never actain we shall come short of performing the least act that may be any wayes advantageous for our falvation A dead manâ—s not in action hath no living motion neither is there in his power any possibility of regaining life a so is every one spiritually whose heart is not quickened and moved by the holy Ghost to whom it is alone possible to raise from the death of sinne whose property it is to infuse grace and make the hearts and souls of men beautified with the richest furniture and most precious 〈◊〉 of divine 〈…〉 Tomles for himself to dwell in And thus the passage is clear and open for another observation grounded on these words which is this That the heart of the child of God is the seat or dwelling place of the holy Ghost Of all things in man God desireth the heart of man My son give me thine heart for as naturally evil actions proceed from it so must all good being first set awork by the first mover unto all good the good Spirit of God It is in man by nature according to the dictates of natural Philosophy Primum vivens the first in man that lives and divine Philosophy informs us that it is so in grace too For the convernon of the whole man depends upon the conversion of the heart to God there new life is begun Nature gives it a vital faculty distributing to all parts the vital spirits whereby they are embled to work and so doth grace for in what good soever any part of the body is imployed the power of effecting it is derived from the heart which as it is called Principium vitae in the body of man so it is made by the grace of God the original of a holy life and the first subject of grace without which all our best services are but glittering sins for with the heart we beleeve and with the heart we work out our salvation The Chymicks compare the heart to the Sun call'd by them Cor mundi the Sun is in the midst of the great world this in the midst of the little world man The Sun is the sountain of heat in this wherewith all sublunary creatures are cherished and quickened so from the heart to apply things otherwise than they do wholly taken up with the sanctifying Spirit doth proceed such a heat and fervent zeal as that every part is made nimble in the execution of what God commands us It makes the feet swift in running to the house of prayer the hands pliable to minister to the necessities of the poor the tongue voluble in uttering the praises of Almighty God â— 1. 〈◊〉 the eares ready to hear with joy the Gospel of peace preached the eyes to be busied in looking up to heaven from whence cometh our salvation the whole man to be wholly taken up in heavenly contemplations of God and his works and holy exercises of devotion Hence the heart may challenge a principality over all the members of the body all are at its service and it exerciseth dominion over them all Arist in lib. de gederatione tanquam rex in regno as King in his Kingdom saith the Philosopher and it is ruled by the Spirit say Divines Naturalists raise a large discourse and ample dispute upon this Argument and as yet the controversie lies undetermined but this one principle of Divinity alotting the heart to the holy Ghost for his chief mansion in man doth end the controversie for in what part of man the holy Ghost doth principally reside and on what part of man mans conversion doth principally depend must of necessity be the principal part of man But to return more particularly to the rule hitherto amplified that the heart of man is the seat of the Spirit my discourse shall be limited 1. To the proof here of by Scripture 2. To a declaration of those circumstances whereby the being of the Spirit in our hearts may be discovered and by necessary consequence without all peradventure coucluded It is the general voice of the Scripture which is without exception that the Spirit dwelleth in the elect Rom. 8.9 Ye are not in the flesh but iâ— the spirit if so be that the Spirit of God dwell in you And in ver 11. it is thus written That if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit which dwelleth in you The Apostle in 1 Cor. 3.16 propounds this question the ignorance whereof is reputed grosse absurdity Know ye not that ye aâ—d the temple of God and that the Spirit of God dwelleth in you It is part of Pauls divine prayer for the Ephesians in Ephes 3.17 that Christ may dwell in their hearts by saith that is that Christ may possesse their hearts and the whole man by his Spirit working saving faith in them This dwelling is an admirable good expression of the being of the Spirit in us which is not in regard of substance which the heaven of heavens cannot contain being infinite much lesse can the body or soul of man bounded within strait limits comprize but in regard of a special operation out of the reach of a created power It carries with it an intimation of the holy Ghost abiding
as much as possibly may be If it be possible as much as in you is have peace with all men Rom. 12.18 hereby are we known to be the happy subjects of the Prince of peace As for gentlenesse it is that whereby we behave our selves friendly and courteously to every man shewing all meeknesse unto all men Tius 3.2 whether they be good or bad It standeth in these points 1. To speak friendly and lovingly to every man 2. To salute courteously without dissembling not according to the common fashion of the world full of curtesie full of craft 3. To be ready upon all occasions to reverence and honour every man in his place Non mentiâ—ntis astu sed compatientis assectu non quiâ— fallâ—t illum sed qui se cogitat illum Aug. to which God shall call him As for goodnesse it is when a man is serviceable to all men at all times upon all occasions thus Job was eyes to the blind and feet to the lame a father unto the poor Job 29.15 Thus good Paul was made all things to all men that by all means he might save some 1 Cor. 9.22 Observing his own rule delivered to the Galatians cap. 5.13 By love serve one another hereby condemning that profane perverse and gracelesse practice of the world every one for himself and God for us all As for faith or fidelity it performs these two duties 1. It maketh conscience of a lye and speaketh not one thing and thinketh another like Machiavels scholars but uttereth the truth without the least dissimulation 2. It makes a man keep his lawful promise though it be to his own hurt For mine own part I shall never desire a firmer obligation of an honest man so reputed than his lawful and serious promise which if he do not perform he cracks his credit before men and sins before God As for meeknesse it is when by injurious and rash dealing a man is provoked and yet he neither intends nor attempts a revenging requital As for temperance it is a bridling of our appetite in meat drink or apparel 1. Our eating and drinking must be joyned with fasting not riot lest with overmuch pampering our selves we prove unfit for Gos service 2. Our attire must be decent both for fashion and matter as that it may expresse the graces of God in the heart as sobriety Zeph. 1.8 gravity humility we must not be strangely attired for faith the Lord I will punish all such as are cloathed with strange apparel Consider this O ye daughters of Jerusalem and men of Israel that ye fashion not your selves strangely according to the world and incurr the heavie displeasure of the most just God such covering is a discovering of your nakednesse whereby it is made most apparent to the world that instead of sobriety intemperance instead of humility pride instead of graviâ—y wantonnesse doth reign among you so that you are not led by the Spirit of God whose government and direction ye should follow but rather by the spirit of error Expostulate then can you find in your hearts an utter dislike of sin because it is sin and a godly sorrow for it Can you find in your hearts a forsaking of sin seconded with a fixt resolution of yielding obedience to the Divine Ordinances of God Can you find in your hearts an avoiding of all occasions that may minister matter of offending God with an unsatisfied desire to be at peace and unity with him then the Spirit of his Son is sent into our hearts The fifth benefit confer'd on those on whom the Spirit is confer'd is that unspeakable comfort which none can take away from them conceived in them in the time of their greatest extremity hence the Spirit is called the Comforter John 14.16 Our Saviour told his Disciples that he would send them another Comforter that should remain with them for ever Hence again he is call'd Oleum laetitiae the oyle of gladnesse he cheareth the heart of man by raising up his dead spirits and making him to rejoyce in the Lord. The causes of our sorrow are either outward calamities or a troubled conscience in both which the Comforter takes away our sorrow and begetteth joy We read of the Apostles that after Christ ascended they fled from place to place and hid themselves for fear of the spiteful Jews But as soon as they received the holy Ghost they were as bold as Lions they preach't Christ crucified in publick they impartially reproved sin to the full and taking heart of grace did rejoyce that they were counted worthy to suffer for the name of Christ Hence did proceed that heroick spirit that History reports to be in those Martyrs which spilt their blood for him that spilt his blood for them 'T is not the face of man could daunt them their inward comfort did far exceed their outward tribulation and though their bodies perisht by external violence yet so great was their spiritual consolation that they felt no pain In like manner when any of the faithful are through extreme poverty brought low and thereby brought into contempt in the world yet they comfort themselves in the providence and promises of God that can never fail insomuch as that all calamities he what they will cannot deprive them of their inward comfort Nor yet a troubled conscience altogether though an unsupportable burden for then when their consciences are troubled the Spirit labours to restore them to the joyes of their salvation by stirring up faith in them apprehending Christ and with him the remission of sin purisying their hearts and consciences from dead works assuring them that their reconciliation is made in heaven and that there is now no condemnation unto them than which there cannot be a greater comfort in this world Physitians have observed in the heart two motions the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dilatation or enlargement of the heart the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constriction or closing up of the heart Spiritual Physitians may observe the same in their hearts where the Spirit of God takes up his mansion My heart saith David is enlarged enlarged with those comforts and joyes which the Spirit that inhabits there begets there and none else And the heart is closed up again against the receiving or entertaining all worldly sorrow which as the Apostle saith causeth death and keeps within it self the joy of the holy Ghost hence the hearts of the faithful may be said to be full full of joy full of the holy Ghost full of life for God sends forth the Spirit of his Son into their hearts The last benefit whereby the Spirits presence is noted in our hearts is the strength valour and livelihood whereby we go on in the Spirit fighting a good fight against the enemies of our salvation and finishing our course with joy We hear of an order of Knights called Knights of the holy Ghost of this order are all the faithful that undertake Christian
their defects out of the largeness of his bounty copiously supplied with a proportion of grace Old things are past behold all things are become new 2 Cor. 5.17 Among which All there is a new Fear by the secret influence of Mercy at the conversion of a sinner diffused into the heart that Fear of the Lord the beginning of wisdom Psal 111.10 By it all our desires are cast into a new mould so we frame our dispositions to a corâ—eâ— spondency to the rule of justice Gods will whereof as there is some part reserved in his own bosom from the knowledge of man not to be prayed into so there is aâ— much as concerns us both for faith and fact in acquiring a future everlasting blessed state Divino afflatu by Divine inspiration reveal'd lest to us in writing To this an hearty obedience is expected at our hands which is effected in us by us not by the strength of Nature that 's corrupted but by the power of the Holy Ghost that 's purely vigorous When we are thus wrought upon we become so fâ— in good that worldly persâ—sions be they never so plausible cannot without much reluctation work us to evil Gods elect when called are so altered by spiritual irradiations in their intellectual part by unresistible motions in their concupiscible that the whole bent of their desires of their thoughts through begun fear looks directly at the glory of their Maker Heavenly considerations do so affect them and an actual sense of Gods goodness doth so transport them that the Serpent like insinuation of the World the Flesh the Devil fastens not on them without oppugning what disple seth God Sin is loathsom as making them abominable to him Piety delectable as procuring favour from him His love rightly conceived of them and their expectation of highest preferment in the Heaven of heavens makes them fear lest they should lose both to offend him that dwelleth there So zealous is their care through a sense of misery so affectionate their fear through a sense partly of mercy and of justice partly that they become Argot eyed to look about lest they be foully overtaken with the pollution of sins running source What through infirmities which make them uncapable of perfection in this life they cannot accomplish they through this holy fear compass in desire which of God is graciously accepted accepting the good will for the good deed After this manner was Jacobs mind first moved with a multitude of ambiguous thoughts surprised fearing he had offended through an unreverend incivility His rushing into that place without requisite preparation where he received an heavenly Oracle and of which he held a reverend opinion as being the House of God begat in him such a strong suspicion of respassing that he was afraid Yet not so as to have been diffident of Gods mercy or in an academical suspence of his favour to have grown desperate but his fear was prudently tempered with three pure Ingredients growing in the Paradise of God Faith Hope and Love That fear therefore which was in him at first imperfect and initial by the mixture of these graces with it acquired perfection in him and became filial Comparatively alone are things on Earth perfect Absolute perfection is not here no not in cases spiritual to be aspir'd unto that 's for Heaven What the Apostle writ to the Corinthians cometh to pass as well here below as there above When that that is perfect is come 1 Cor 13.10 then that which is imperfect shall be done away So initial fear which by multiplicity of acts proves in time habitual comes to that height of excellency that it is made filial which also usher'd in by servile and initial causes them to cease and does all it self Not unlike the Dictator in Rome who ruling 1 Joh. 4.18 Timorem sciliceâ— servitem illum non amicalem other Officers did nothing Divine John seeing the Saints love to be full of confidence concludes it perfect and that perfection to exclude fear Perfect love casteth out fear This perfect love is coincident with filial fear which is of the children of the Free-woman The fear that it expels is servile proper unto vassals and is but of Hagars brats Rom. 8. We have not received saith the Doctor of the Gentiles the spirit of fear to bondage but of freedom They that are the freeborn of Heaven Denizens of the New Jerusalem are free from pannick terrors whereunto through the thundring threats of the Law slaves alone are subject and for which Devils tremble That ignoble brood of the Bondwoman who have no heart to serve God have no heart to come boldly to him base spiteful fear captivating their senses makes them flinch and decline his presence who allotteth to the slavishly fearful Rev. 21.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their part as the lake that burneth with fire and brimstone which is the second death But whose hearts are planted in a noble height being descended from the most High ravish'd with a loving fear of Divine Majesty scorn baseness and through fire and water neglecting themselves run to do him service Glorious are those attributes where with this above all other Fear is honored It is said to be filial where of Bernard gives the reason Quia non timet Deum quasi servus crudâ—lem dominum Rernâ— de timore Dei sed quasi filius dulcissimum patrem Because who hath it fears not God as an offending servant a severe master but as a gracious son a most indulgent father Not without Apostolical authority is it reputed Evangelical because wrought by the Gospel the law of liberty and subject to the Spirit of freedom For good cause it is reported chaste as is observed by learned Zunchy Zanch. lib. 1. de Relig. Quia qui sic timent castum habent cor For who are so given have a chaste heart toward God they fear him as a good wise her loving husband only out of love faith one Weemse In Psal 18. Hierom graceth it with the title of holy for that it is a sacred quality peculiar unto Saints through the propitious infusion of the Most Holy One of Israel Spiritual vigilancie over all our ways in our Christian deportment toward God and toward man springing from it moved a conceited Friar to call it Ostiarium anima the soul's Door-keeper As it admits not the Malignant spirit to break into the soul as it expelleth all unruly motions and unmannerly behaviours in the sight of God as it beats back and shuts the doors against all importunate suggestions of the black Prince of darkness and impious practices of malecontented sinners so it opens the everlasting gates of the immortal soul for the King of Glory to come in to take possession 'T was truly spoke of Siracides They that fear the Lord will keep their hearts to wit to receive him To express what happy security we enjoy by it in the state of
him that the Supreme Majesty would hold him in such reputation as so friendly to reveal himself to him or to make such large promises of grace as he did which his best endeavours could never compass to merit I think Jacob thought not the news to be too good to be true God told him but too great for a sinful creature to receive from a spotless Creator However beside the glory and largeness of the Promise the rarity of the Apparition did put him into a religious extasie being unacquainted with the Lords designs or with his manner of working But soft a while Should not Jacob the Almighty thus freely opening his heart unto him rather rejoyce than be afraid Is it fit he should be muffled up in a pitchy cloud of dejecting fear who ought to be clothed with the bright garment of refreshing joy Surely did the dead ashes of this grave Father revive his reply I believe would be to no other purpose Paraeus in lot than that of that famous German Divine whom the best learned honour in the dust Sancti quidem laetantur patefactionibus Dei sed cum timore tremore The Saints indeed rejoyce at the gracious presence of the Lord of glory but 't is with fear with trembling When the Majesty of God who is a consuming fire approacheth neer although his mercy raise up their spirits to an height of joy yet the experience of their unworthiness and the exquisite sense of their manifold infirmities beget in them a shivering fear and that fear humility Cicero Cicero Pagan Rome's chiefest Orator averred as much of that fear Nature did possess him of And by the best Divine France ever bred the fear bred by Religion Calv. in loc is entituled Piae submissionis magister the master of a pious lowliness Neither is it without reason God makes his servants to rejoice as the Prophet speaks with trembling but that in an obedient subjection and denial of themselves Psal 63.3 they might embrace and depend upon his favour better as King David saith than life it self Thus having vindicated good Jacobs credit from the unjust taxe or hard censure of the severest Criticks I may make this Application To the Perverse Malefactor Penitent Delinquent Setled Christian Perverse Malefactors must efther fear or perish Necessity is laid upon them to perform the one or undergo the other If through a careless security they shake off all fear of God I see not how they can decline Divine vengeance Wherefore as the Spirit of God terms them children of disobedience because of their obstinate rebellion so because thereby they make themselves liable to his eternal indignation Ephes 2.3 are they called by the same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath whereupon the Lord challengeth vengeance unto himself Nemo crimen gerit in pectore qui non idem Nemesin in tergo Nemesis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vengeance â—elongeth unto me and I will recompence As sure as he is in heaven if sinners will not filially fear him for his mercies he will for his justice make them slavishly fear him with a vengeance Look then to your tacklings ye that without fear or wit hurry into manifold impieties Ye heap up wrath against the day of wrath when not a glimpse of comfort shall be vouchsafed you Let the loose Epicure glory in his joyous voluptuousness let the licentious Libertine exult in his ungodly courses let the miserable Wordling rejoyce in his Idol-god of Gold let the luxurious Adulterer whose wandring eye sparkles at the sight of a fond Beauty prostrate himself at the shrine of his bewitching goddess let the revelling Drunkard beset his soul with continual exhausting of intemperate Cups let the light-finger'd Pilferer and deceitful Tradesman with sleight of hand in false weights of measures inrich himself to the impoverishing of others let the debaucht Blasphemer who with execrable oaths tears God and the Son of God in a thousand pieces triumph in his unrighteous dealing let the sacrilegious Sabbath-breaker who makes that day the onely day of his repast and unlawful dalliances cheer up his heart the best he may let the irreligious Prophaner of the sacred Temple of the Lord who buyes and fells within the holy limits cheer up himself with his ungodly gain let the griping Officers whose unjust exactions had wont to creep in under the modest cloke of voluntary courtesie or fair consideration of a befriended expedition now come like Eli's sons Nay but thou shalt give it me now and if not I will take it by force Hall in conscion in Act. 2.37 1 Sam. 2.16 In a word I should be infinite should I insist upon particulars Let the legal Thefts of professed Usurers the crafty Compacts of slie Oppressors the conniv'd at Idolatry of superstitious Papists dare throw down the gantlet to Justice and insolent disobediences do so to Authority without the fear of God yet for all this shall these come to judgment when base fear shall so seise upon their confounded souls that they shall in vain cry to the hills to hide them to the mountains to cover them from the presence of the Lord. Jeer not at this ye obdurate sinners Ask not in derision the Disciples question in a worse sense Domine quando fient haec Master when shall these things be Believe Christians the time 's at hand when all impenitent offenders and flie fellows void of Jacob's fear shall receive their doom to be sent as into utter darkness so into unquenchable fire Next Penitent sinners must fear the Almighty hence a token of their conversion but not despair Whose fear albeit it be somewhat servile at first the nature of it is changed into a better condition or abolished They are led saith one by the Spirit from the fear of Slaves through the fear of Penitents Chrysoft to the fear of Sons Hence faith Chrysostom doubtless upon this gradation Geheunae timor Regni nobis adfert coronam The fear of Hell which is servile brings us at length a Diadem of glory Be not ye therefore in a melancholy mood dismaid ye afflicted souls humbled in the sight of God for sin The true fear of God it advanceth you to perfection Doubt not to be encountred by a strong opposition yet fear none but that God that can cast both soul and body into hell A truly Noble spirit reported That who feareth the most High feareth neither flesh nor blood principalities nor powers the rulers of the darkness of this world nor spiritual wickedness in high places Origen gives the reason Origen Non corporis robore sed fidei virtute pugnatur non jaculis ferreis sed orationum telis victoria quaeritur We fight not by the strength of body but of faith we conquer not with darts of steel but of prayer Let not your heart be troubled neither let is be afraid said Christ to his Disciples say I to
none can see him and live Exod 33.20 So terrible the other that the Israelites trembled cap. 19.16 His sight so full of Majesty that Woe is me saith Isaiah I am undone for mine eyes have seen the King the Lord of Hosts cap. 6.5 So full of terror his Voice that the Israelites said to Moses Speak thou with us and we will hear but let not God speak with us lest we die Exod. 20.20 Thus would God come unto us his sight would dash us his voice would daunt us His presence is accompanied with lightning when he speaks he thunders Sinai was in a burning sever before God the Earth was troubled with a shaking ague the floods ran back at his presence the heavens dropt at the first sight Psal 68.8 The voice of the Lâ—rd is powerful the voice of the Lord is full of majesty Namper Câ—dros intelligit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid est eximium in mundo the voice of the Lord breaketh the cedars the voice of the Lord divideth the flames of fire the voice of the Lord shaketh the wilderness the Lord shaketh the wilderness of Kadesh c. Psal 29. So that the Lord considering that Man is but flesh as weak as water he refrains from coming but not from sending to us for us Not Angels though ministring spirits as he did before the Law but having an eye to mans imbecility flesh of our flesh bone of our bone Men. Because himself would not thunder he sends Boanerges sons of thunder He sends not Angels spirits but Men-angels messengers Mat. 2. but little inferior to Angels And this he doth for several reasons besides that of his love and care viz. 1. To shew us in what reputation Man is with him He makes men not mean men but his Embassadors to men Such as do reveal his secrets Privy Councellors such as represent his Person a kind of Kings And this honour all his Saints have Psal 149.9 2. To exercise us in that high grace of humility God exalts man to humble man If the Lion roar who will not fear Amos 3.8 If the Lord speak who will not who cannot but obey No thanks to him then But when Man speaks and men obey hoc opus this is the work of humility Here he shews himself a true subject when he yields obedience to Gods word spoken by man albeit in dignity he be far inferior unto him 3. Because it is the surest bond of Amity If one needed not the instruction of another but every one should think himself sufficient of himself such is the pride of man what division what debate what contempt of one another Now this is the surest True-loves knot between man and man Let therefore a man so account of us saith the Apostle as the Ministers of Christ and Stewards of the mysteries of God 1 Cor. 4.1 And Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you Heb. 13.17 SCALA JACOBI OR St James his Ladder JAMES â— 25 But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the work this man shall be blessed in his deed ANTIQUITY reports that the statute of Merciery was erected where crosse wayes met to point out to passengers and pilgrims the direct paths they desired to travel So I may conceive of this blessed messenger of God the Apostle James made in the likeness of God In this world we are pilgrims and strangers where we have no abiding City but seek for one to come our way to that City which is the heavenly Hierusalem is through many tribulations and crosses where this Apostle being set up doth shew the way to us wherein we must walk if we will possesse the treasure of our hopes and long'd for felicity And because the way is ascendant leading gradually upward I therefore may compare it to a pair of staires or call it Scalam Jacobi St James his ladder wherein are to be observed 1. The bottome or ground 2. The several steps placed in a due proportion 3. The top or upper part which we aime to arrive at As for the bottome it is that good word of God the Gospel of Christ Jesus which the Holy Ghost by this Sainted Penman is pleased to stile a law describ'd by two singular attributes the one of perfection the other of liberty it is a prefect law of liberty As for the steps they are four the first is Speculation Whoso looketh the second is Perseverance and continueth therein the third is Remembrance he being not a forgetful hearer the fourth is Practice but a doer of the work As for the top of these staires it is the end of this Scripture and shall be I trust of my discourse blessedness this man shall be blessed in his deed I must stand a while upon the bottome of the staires the Gospel of salvation term'd a law the law of the spirit the law of faith the law of the spirit as the prime inditer the law of faith as the prime effect the law of the spirit in regard of the spiritual graces of God produced by it the law of faith as the special duty enjoined us in it Rat io nominis primum inquirenda we are now by the lawes of accurate teaching to enquire specially why the Gospel is called a law and that is 1. Because what is delivered therein to be observed of us is obligatory coming by way of command and having in it the regal stamp of supream authority 2. Because it prescribes punishments to the disobedient transgressors thereof sincere obedience and essectual beleeving in Christ being exacted of us upon pain of death 3. Because it containeth large promises of great rewards to the faithful observers of the sacred contents thereof Bernard as Bernard saith in his Meditations Si tormenta non terreant saltem invitent praemia if threatned punishments do not deterr us promised rewards may the more invite us As it is a law so it is a perfect law perfect in the Author Gods Spirit which is infallible not admitting either Popish legends to delude the People or traditional writs to destroy them Integra est doctrina ac proâ—nde animos redintegrat Jun. Psal 19. Perfect in the manner of delivery divine inspiration as proceeding from the will of God not from the will of man Perfect in operation as converting the soul making wise the simple rejoycing the heart in lightning the eyes and making the man of God perfect thorowly furnished unto every good work Perfect in the contents and matter as full and wanting nothing conducing to the bet tering of our knowledge in the wayes of piety our knowledge contemplative in matters of faith our knowledge practical matters of fact And perfect in the end Gods glory the glory of his mercy
imputed to them many were the spots and wrinkles of the Saints whilst here militant Sanctity imports among other things a cleansing from impurity whence Isidore Sancti quasi sanguine tincti Saints are so called because they are sprinkled with the blood of Jesus Christ that cleanseth from all sin Who were antiently purified were sprinkled with the blood of the Sacrifice so now the Saints with the blood of the Son of God who gave himself for them to God an Offering and a Sacrifice of a sweet smelling savour the righteousness and merits of which Sacrifice are made theirs by assignment Assignata est homini aliena justitia quia caruit suâ Bernard saith Bernard The righteousness of another is allotted and assigned unto man because he lost his own conferr'd on him of God Since mans first apostacy and fall from God none could ever be perfect Saints in this world without the perfect rightcousness of Christ which perfects them alone to whom it is imputed who being in Christ Jesus are considered as one mystical person with him who is their Head from whom floweth all perfection by whom remission of sin is compassed and through whom freedom from condemnation eternally is obtained Thus Gods Saints are Saints by Imputation whom I believe in Christ to be no sinners and therefore not guilty of death but just and holy and lords over both sin and death and assured heirs of everlasting life The Saints of God are Saints by Renovation For to whom God sent forth his Son into the world to redeem them God sends forth the Spirit of his Son into their hearts to sanctifie them which Sanctity wrought by the Spirit of grace and Word of God is a quality or qualification newly created in their hearts whereby the Image of God which was lost by the fall of Adam is again restored and the corruption of sin by degrees abolished the working grace of the blessed Spirit never ceasing until by a transcendent operation it mould and frame them to righteousness and true holiness Hence they are called new creatures whose intentions and actions are conformed to the exact rule of hóliness Gods most holy Word and the unerring directions of his renewing Spirit Saints thus by Renovation have in them a twofold grace and righteousness Viz. 1. Inherent grace 2. Actual grace The inherent grace or righteousness of the Saints doth not originally arise out of the principles of Nature but of Gods free grace not of their own industrious acquisition but of Gods favorable infusion Hereby the tyranny of sin was and is suppressed in them and the violence of their natural corruption inclined to mischief by the predominancy of a more effectual grace habituated in them kept in order and subjection Hereby the ruines of our nature are repaired and we by the quickning power of the God of life therein graciously revived Hereby all Gods Saints are disposed and enabled to perform his injunctions and made acceptable in the Beloved without whom inherent grace or sanctity is neither permanent nor operative for in Christ and by Christ alone the Saints are what they are and do what good they do The actual righteousness of the Saints of God is that conformity which their actions proceeding from the habit of grace wrought in them by the Spirit of sanctification dwelling in their hearts have to Gods law This is moral yet the beginning the progression and the finishing of it proceeds from the Supreme Author of all good Nulli sunt conatus nostri ad bonum si non excitentur vani si non adjuventur We never bend our endeavours and forces to the performance of any good thing if not excited and all are but vain if not supported For who is sufficient for these things that God exacts if God enable not His grace is sufficient for us and without it we insufficient for them The Saints work out their salvation with fear and trembling but by the help of God that worketh in them both to will and to do of his good pleasure By the efficacy of his al sufficient working they exercise themselves unto godliness and apply their hearts to his service Hence they are called Vessels of honour and Temples of the Holy Ghost sequestred from all others for the service of the Lord and honour of his holy Name It is to honour and to serve him that the Saints are by Baptism admitted into the Church Nazianzen whence Nazianzen describes Baptism to be Pactum vitae purioris cum Deo A compact made by man with God to lead an undefiled life and not to walk in the way of sinners Sanctity I conceive to be like a Diametrical line in a Circle constituting two distinct Hemispheres of men differencing the good from the bad the Saints from the Wicked whereby we and all men who are the Saints of God now in being are advertised to eschew the society of Atheists Blasphemers Drunkards Adulterers Idolaters and all malefactors and to tread in the pure footsteps of the blessed Saints in their heavenly hemisphere composing our selves to keep within the Compass into which no Devil can have admittance We are men if Saints of another and a better world and must not fashion our selves according unto this It is reported of the people of Lorain Heyl. Geâ—gâ— That they participate of the French Complement and German Drinking I fear it may be reported of too many of us and that report too true That we participate of the French Complement and German Drinking of the Spaniards Oppression and Cruelty of the Italians Whoring of the Turks Atheism of the Jews Avarice of the Papists Superstition of Machiavels Perfidiousness and many others evil heapt up in the pack of mischief But these things become not Saints they stand in opposition to their conditions such men are Antipodes to the Godly walking contrary unto them Wherefore lay aside all uncleanness of the flesh let not the phantastick pleasures of this bewitching world besot your souls neither come you into the assembly of the wicked whom the world may stile but with a false glosse Men of renown Chrysost It is Chrysostom's speech on the 24. of Matthew Sanctorum est non inquirere mansiones ubi clariores sunt viri fed ubi fideliores nec gaudent ubi epulae sunt largae fed ubi storet sanctitas It is not the property of Saints to desire to dwell in those mansions where the more famous men of this world resort but where the more faithful dwell neither delight they to be where dainties are in abundance but where sanctity and holiness doth most flourish Like Moses that chose rather to live miserably with the opressed Israelites than deliciously in the Court of Pharach among swaggering Gallants Be ye thus minded as becometh Saints Set up your rest where Religion flourisheth where Piety is practised where good works performed where Grace reigneth and be ye as they holy and do as they do good otherwise God will
hast found favour with thy Saviour the Son of God This is that disciple commonly called the disciple whom the Lord loved into whose hands as a sure pledge of his love as Potipher did to Joseph finding favour in his sight he made him overseer over his house and all that he had he put into his hands Gen. 39. he committed I say unto his charge as with the rest of the Apostles the oversight of his house his Church so especially to him alone upon the cross making himself ready to appease the wrath of his Father the protection of his mother as if he had said love me love my mother for behold thy mother John 19. Now the same exhortation that I used before I use again this third time be ye followers of him also as he was of Christ Jesus and ye shall be gracious and graciously accepted in the sight of God Set these three before you for example and ye shall be supplanters of sin and able to trip up the devils heeles and prevall with God for a blessing ye shall be stones like Davids pebble slung at Goliath able to dash Satan that he shall not have a word to speak against you or power to hurt you you shall be the gracious children of the most high in a word ye shall be as they were Pillars in the Temple of God And thus I come to the description of these three Apostles James Cephas and John who seemed to be pillars It was Christ's question whereunto shall we liken the Kingdom of God Mark 4. or with what comparison shall we compare it According unto which frame another whereunto shall we liken the Apostles of Christ or with what comparison shall we compare them I omit many that of Shepheards that of Overseers or that of faithfull Stewards in Gods house and such like onely I insist on this in the text Pillars who seemed to be Pillars The Apostles then whom I may rightly terme Gen. 32.2 as Jacob did the Angels that met him Gods hoast are like unto pillars in this first viz. Pillars are not the foundation but laid on the foundation Here then observe that neither Peter nor any of the Apostles nor altogether can be truly called fundamentum Ecclesiae Dei the foundation of Gods Church it is Christ's own prerogative royal to be the foundation the head of his people Psal 18.2 hence saith the Anointed of the God of Jacob the Lord is my rock my fortresse and my deliverer 2 Sam. 22.1 Cor. 3.11 for who is God save the Lord and who is a rock save our God Other foundation can no man lay than that is laid which is Jesus Christ so that we need not go to Rome to seek a foundation for we are built upon the foundation that is the doctrine of the Apostles and Prophets Christ Jesus himself being the chief corner-stone Eph. 2.21 22. agreeing with that Isa 28.16 Behold I lay in Zion a chief corner-stone elect precious in whom saith the Apostle farther all the building fitly framed together consisting of Jew and Gentile whom Christ the corner-stone knits together groweth into an holy temple in the Lord. This Temple is made of stones 1 Pet. 2.4 5. and stones like Christ living stones not like Nabal whose heart is said to have died within him and to become a stone stone-dead but they are living-stones full of life and spirit to whom coming as unto a living stone disallowed indeed of men but chosen of God and precious ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ Thus the Church of God is all stone-work therefore strong and firme as appeareth verse 6. but by faith he that believeth in him shall not be confounded True it is Rev. 21. Immota manet According to the Ven tian Motto Nec fluctu nec flatu movetur that the wall of the New Hierusalem is said to have twelve foundations and in them the names of the twelve Apostles of the Lamb but the meaning is mystical One foundation and twelve names written thereon one Christ preached by the twelve Apostles therefore called twelve foundations not twelve distinctly and severally but one with twelve names As Paul saith like a wise master-builder I have laid the foundation so might the rest of the Apostles say and thus in number twelve indeed but one If this satisfie not put a distinction between the first and principal foundation and second and lesse principal these are Pillars fixt on the first improperly called foundation The Apostles again are like unto Pillars sustinendo aedificium Domini in supporting the Church of God that spiritual edifice Wisdom saith the wise man in the Proverbs hath hewen her out seven pillars Prov. 9.1 according to the sevenfold operation of the Spirit which Saint Bernard reduceth unto these Fear Piety Knowlege Counsel Fortitude Understanding Wisdom Christ the Wisdom of the Father so termed hath hewen him out twelve Pillars twelve Apostles for the strengthning for the supporting of his Church by the sevenfold operation of his Spirit Dagon the god of the Philistines cannot stand 1 Sam. 5. troubled with the falling-sicknesse while the Ark of God is present So these false brethren Paul's accusers down they must with a vengeance in the presence of these three pillars wherein was written the Law of the Lord as Gods ten Commands in the two tables of stone 2 Sam 7.12 And here they shew themselves to be Eben-ezers stones of help such as Samuel set between Mispeh and Shen Therefore be strong in the Lord. Strong Pillars they were Veritatem confirmando errores refutando these were the Apostles acts as ye may find in the Acts of the Apostles I name one place for all and for all one man Paul Acts 9.22 But Saul increased the more in strength and confounded the Jewes that dwelt in Damascus and hence they are called Saviours Saviours shall come upon Mount Sion Obadiah 21. This is it that Paul saith of a Bishop that he must be able by sound doctrine both to exhort and convince the gainsayers Tit. 1.9 't is not sufficient to resist Satan and his complices stedfast in the faith as the Apostle Peter exhorts 1 Pet. 5.9 but there must be a conquest Rev. 3.12 there must be a conqueror Him that overcometh will I make a Pillar in the Temple of my God That this be done persiste vinces stand stedfast and thou shalt overcome Resist the Devil and he will shew you a paire of heeles he will flie Be ye stedfast and unmovable Many Pillars susteined the Tabernacle whose Chapiters and Bases were of gold the middle part were done about with silver The golden Chapiters and Bases set forth Christ the silver part the Apostles and the faithful Columnaes si fueris in firma fide argentea si divini fueris usu instructus Sermonis faith
one spirit with one mind striving together for the faith of the Gospel With one mind as the Apostles Act. 2. All were of one mind striving together not one against another but all together against their opposers for the faith of the Gospel And this is concors discordia an agreeing discord musical frets Hence then Union of minds makes fellows of the Gospel Union in vertue which is threefold is a badge of the union of minds Union in vertues intellectual in vertues moral in vertues spiritual In vertue intellectual there is heavenly knowledge in vertue moral there is honesty and goodness in vertue spiritual there is Religion faith and obedience A threefold cord of this making is hard to break saith the Wise man Therefore what the Apostle exhorts to all the faithful I restrain to my present matter Eph. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Ministers endeavour to keep the Vnity of the Spirit in the bond of Peace Worthy memory is the story of him that had Eighty sons who ready to breathe his last gave each of them a bundle of Arrows commanding them to break it But they conscious of their own imbecility ingenuously confess'd that it was a task impossible to be performed by them which taken he singled out the arrows and broke them every one by themselves with ease Thus saith he O my sons if ye hold together in brotherly love ye are invincible but if the cursed seed of discord be once sown in your hearts ye are gone ye are broken expect nothing but destruction I leave the application of this to you my Brethren Only remember this saying Let brotherly love continue Peace-makers must not be Peace-breakers for Septimum abominatio animae illius the sowing of discord is one of the seven things that God hates Pro. 6.19 with 16. God is love therefore Ministers of God must be Ministers of love like-minded having the same love of one accord of one mind Phil. 2.2 Animo animâque inter se miscebantur Act. 4.32 saith Tertullian of those Primitive Christians yea they were una anima one soul so Tremellius rendreth that text out of the Syriack all informed with one and the same soul all as one man Poets tell us of Theseus and Perithous of Achilles and Patroclus of Orestes and Pylades of Damas and Piphias of Aeneas and Achates faithful lovers sworne friends Holy Writ tells us of Abraham and Lot of David and Jonathan of Solomon and Hiram of Christ and John of Paul James Peter John true hearts all To shew of what nature their love must be I instance only in David and Jonathan David and Jonathan's souls were knit as if there were but one soul in two bodies And Jonathan loved David as his own soul 1 Sam. 18.1 Hence amicus quasi animi custos Far were they and ought ye to be from that execrable answer of Cain Am I my brothers keeper Far be from us all private grudgings Gen. 4. gilded over with fair words all publick contentions in matters of little consequence The first is a main trick of the Devils invention Mel in ore verba lactis fel in corde fraus in factis Their tongue is here in the West while their hearts stray in the East far enough asundea These are double-hearted as the Prophet speaks Facta est fides Evangeliorum fides temporum cùm fides una esse debeat eò pene ventum est ut nulla sit Hilary an heart and heart Monsters of men they are The other the Devil fathers too the root of it is pride But remember what the Apostle writes to Timothy The servant of the Lord must not strive 2 Tim. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne rixando amittatur veritas ut fere fit Whence so many Schisms in the Church of God whence so great havock of Religion whence so many Paradoxes and Chimera's of Opinions whence the first raising of that Antichristian Idol of Rome whence proceeded those Locusts that came out of the infernal pit I mean Jesuites and others of their disordered Orders whence so many murthers and poisoning of Kings whence the damnable â—ots invented by those Rake-hels I leave to name Is it not from contention founded on ambition A contentious spirit is a proud spirit Pro. 13. Only by pride cometh contention Is it not from private emulation Is it not in a word from the Devil for had not he been in them all had been well Hate then ye children of the most High harted and enmity See ye love one another but avoid these enemies of the Gospel as serpents They pretend to be servants of Christ yet they serve Antichrist Have no fellowship no peace with that painted Whore of Babylon shake not hands with her kiss her not She offers a golden cup but beware Mors in olla touch not taste not handle not it is full of poison full of abomination But rather hearken to the heavenly voice Depart ye depart ye go ye out from thence Come out of her come out of her Isa 52.11 Esto procul Roma qui cupis esse pius my people 2 Cor. 6.17 Rev. 18.4 How can they possibly agree with you who cannot agree among themselves And here I impose a task upon you and a blessing if ye perform it Pray for the peace of Jerusalem let them prosper that love thee Peace be then to thee and peace be to thine helpers for thy God helpeth thee as Amasai said to David 1 Chr. 12.18 And now to end this point I beseech you brethren with the Apostle 1 Cor. 1.10 I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment speaking the truth in love There must be the same mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same judgment Eph. 4.15 So be of one mind live in peace and the God of love and peace shall be with you 2 Cor. 13.11 And now I pass to the second part of the Text The Separation without breach of the Vnion whereof a word and away That we should go unto the Heathen and they unto the Circumcision Christs charge unto his Disciples was Ite praedicate Go and preach to all Nations to all the parts of the world East West North South A figure hereof might be those twelve Oxen that supported the molten Sea three looking towards the North three towards the West three towards the South three towards the East Mark 6. And our Saviour having gathered these Twelve together he sends them forth by two and two or by couples They go therefore they fulfill his command Take my yoke upon you Matth. 11. I may compare them thus coupled unto the two Milch-kine that carried the Ark from the Philistims unto Kiriath-jearim And the rather to Milch-kine because they being full of the sincere milk of
blessed consequences of Christ's Life and Death Pag. 41. Why Christ died Pag. 53 Of the Three Persons in the Deity largely Pag. 67 68 forward Inferences from the Spirits dwelling in our hearts Pag. 76 77 Christian society should be delightful Pag. 92 Songs of Degrees Pag. 113 Doctrine what must be preached Pag. 122 forward E. FRults of Christs Exaltation Pag. 15 16 The malignity of Envy Pag. 35 Ecclesiastical peace Pag. 36 Christ Exalted according to both Natures Pag. 57 forward Six Evidences of the Spirits dwelling in our hearts Pag. 73 74 No easie matter to be a Minister of the Gospel Pag. 92 An Emperors duty Pag. 121 F. WE may come confidently to God us to a Father Pag. 80 Not build Faith on a staggering foundation Pag. 92 The Soul naturally subjected to Fear Pag. 95 96 Several Fears Pag. 96 forward Benefis of holy Fear Pag. 98 forward Two causes of Fear Pag. 99 The uses Pag. 100 forward Foundation of the Church who Pag. 147 forward G. GOD the All-wise and gracious Moderator Pag. 5 Grace for grace how Pag. 10 11 Of Gods Glory at large Pag. 19 20 What Glory due to God from man imports Pag. 20 21 Gods Good-will how superabundant Pag. 43 44 In what particular acts expressed Pag. 45 forw Comfortable inferences thence deduced Pag. 46 The Spirits mission into our hearts a great gift Pag. 68 69 God and the Holy Spirit not unequal ibid. Heart governed by the Spirit Pag. 74 God is Christs Head how Pag. 111 God alone to be invocated Pag. 114 Grace inherent and actual Pag. 139 Concerning Grace at large Pag. 150 forward H. HOw Christ is Holy Pag. 11 12. How Harmless ibid. The benefits of Christ made higher than the Heavens Pag. 17 18 Honour to God wherein it consists Pag. 22 23 24 Heart the Metropolis of the Soul Pag. 34 Humiliation of Christ a work of power mercy justice Pag. 48 forward Wherein it consists Pag. 51 forward Holy Ghost called a Spirit why Pag. 63 64 Spirit of the Son why ibid. Heart principally desired in man Pag. 72 It 's the seat of the Spirit proved Pag. 72 73 Head of the Woman is Man in what respects Pag. 107 Hear the word how Pag. 133 134 I. JEsus a reverend Name Pag. 6 Indignities put upon Christ Pag. 7 8. His intercession Pag. 9. Not for all promiscuously ibid. Fruit of it Pag. 10 Justice and Mercy Pag. 21. Both to be admired Pag. 22 Justification Pag. 41 Illumination of the understanding Pag. 73 A Christian least reason to be idle why Pag. 84 forward Satan gets great advantage by it Pag. 85. Idleness reproved Pag. 87 Vse of it Pag. 88 Insufficient Ministery the evil of it Pag. 132 133 James unde Pag. 145 John what it signifies Pag. 146 K. KIngs their duty Pag. 113 116 117 Four Divinity-Lectures for them Pag. 115 Not exempted from afflictions Pag. 117. To be prayed for Pag. 118 L. LOve God how Pag. 23. Gods love to Mankind Pag. 63 64 Livelihood from the Spirit Pag. 75 76 What love should be betwixt Ministers Pag. 89 Ministers must take heed to their lives how Pag. 126 Gospel why called a Law Pag. 129 130 A perfect Law ibid. A Law of liberty Pag. 130 131 In what language Ministers should deliver their message Pag. 132 M. THe first Man was the first order'd Priest Pag. 3 Mans recovery is by a Mediator Pag. 4 Of Gods Mercy Pag. 39 The Mediator must be both God and Man Pag. 50. forward Mission of the Spirit Pag. 70 Plotters of Mischief Pag. 87 Man is the womans head Pag. 106 forward Ministers improvidence fatal to the Church Pag. 120. Ministery an hard task ibid. Must look to themselves how Pag. 121 Neither spare for love nor fear Pag. 123 124 How called and why Pag. 126 forward Merits confuted Pag. 41 42 N. TO Number our days what Pag. 86 O. THe Offence committed must be purged away by the Nature offending Pag. 5 God added an Oath to the Covenant of grace and peace why Pag. 6 7 Oblation of Christ in the Heavens Pag. 9 Obedience to God internal external largely Pag. 22 23. How qualified Pag. 24 25 Excellency of Order Pag. 103 Offices mutually to be performed by man and wife Pag. 109 forward P. DIgnity of Christ's Priesthood Pag. 7 A double comfort from the purity of our High-Priest Pag. 13 Christ a Pattern for our imitation Pag. 14 Peace fourfold wrought by Christ Jesus Pag. 26 27 How made Pag. 27 28. Peace of a good Conscience amply described Pag. 30 31 32. Peace pressed Pag. 33 34 The Spirit of the Son is a Person why Pag. 66 67 And distinct why ibid. And the third and last Person how ibid. Pilgrimage some kind lawful Pag. 8 Papists false Inferences refuted ibid. forward Apostles are Pillars Pag. 91 Perfection absolute not here Pag. 98 Promises strongest Arguments Pag. 116 Ten Persecutions Pag. 124 125 Perseverance Pag. 135 Practice Pag. 136 Saints estate perfect and imperfect how Pag. 140 forward Protestants whence Pag. 141 Peter the signification Pag. 146 Paul what imports Pag. 151 forward Q. OF Quenching the Spirit Pag. 77 R. ROme's Sacriledge Pag. 10 Righteousness of Christ efficacious to us Pag. 13 14 Resurrection of Christ Arguments proving it Pag. 59. Necessity of it Pag. 60 61. Ends of it Pag. 61 62. The Conclusion Pag. 62 63 Regeneration Pag. 73 Religious hearts in a continual awe of God Pag. 96 Reading and Meditation to be joyned Pag. 134 Remembrance Pag. 135 136 Our Religion how founded Pag. 149 S. THe Son of God must be made the Son of Man Pag. 5 Sufferings of Christ the reason Pag. 8 Christ separate from sinners how Pag. 14. Made sin for us how Pag. 21 22 Benefits by Christs sufferings Pag. 29 Sanctification Pag. 43 None by nature excepted from sins contagion Pag. 43 Sufferings of Christ were incessant Pag. 51 Some specialties Pag. 52. Necessity of them Pag. 53 forward And Effects Pag. 55 forward The Application Pag. 56 Sons of God what Pag. 81 Spirit of truth and of lying Pag. 83 States how guided Pag. 116 Religion the soul of them ibid. Scripture to be compared with Scripture Pag. 134 The Spirit to be supplicated for Pag. 135 Saints two sorts Pag. 138 forward Saul what signifies Pag. 151 T. MYstery of the Trinity Pag. 68 Time an account to be kept of Pag. 84 Precious ibid. Will not be stayed Pag. 85 How we must make account of it ibid. Time must be redeemed Pag. 86 V. CHrist undefiled in the whole course of his life and why Pag. 13 Vbiquity refuted Pag. 17 Vnion with Christ Pag. 73 Vniversality of the Church Pag. 105 Voice of God daunting Pag. 127 128 Vnion must be amongst Ministers Pag. 152 W. CHrist born of a Woman why Pag. 5 6 The Word made flesh how Pag. 13 Divine Worship Pag. 25 26. largely God to be worshipped every where Pag. 90 The merciful project of Gods Eternal Wisdom Pag. 47 Bitterness to Wives discovers it self how Pag. 110 forward Word to be looked into accurately Pag. 131 FINIS
suffered for me We are all as an unclean thing Isa 64.6 Luk. 17.10 and all our righteousnesses are as filthy rags When ye shall have done all those things which are commanded you say we are unprofitable servants Rom. 3.20 We have done that which was our duty to do Therefore by the deeds of the law there shall no flesh be justified in his sight The Church true and false Ecclesia WHen the Original world was overwhelmed with waters Ecclesia Coetus est hominum è turbâ reliquorum mortatium â—vocatus advitam aeternam none were saved but such as were in the Ark when Sodom was burnt with sire none were saved but those of the family of Lot when Jericho was destroyed none were preserved but those which were in the family of Rahab These are figures shadowing to us that when the Lord comes to cut down the wicked to cast them for ever into the wine-presse of his wrath Salvation shall belong to the houshold of faith even that family whereof God in Christ Jesus is the Father Ecclesia 1. Invisibilis 2. Visibilis But when we say Extra Ecclesiam non est salus it is not ment of a visible but of the invisible or universal Church which is the whole company of the elect in heaven in earth and not yet born for the visible Church or particular Congregations it may be said there are many Wolves within and Sheep without Therefore it is not satisfactory to us to be gathered out of the general masse of mankind into the fellowship of the Church visible but we must examine how we are in the Lords floor whether as Chaffe or Corne for a day of winnowing will assuredly come wherein the Lord shall gather his good Corne into his Garner and the cast Chaffe into unquenchable fire Many would deal with the Church as Amnon with his sister Tamar first ravish her then defile her and then turn her out of doors The Church of God in this world is like a man of war at sea whose Master is Christ whose Mast his Crosse whose Sails his Sanctimony whose tackle patience and perseverance whose cast-peeces the Prophets Apostles Preachers Premuntur justi ut pressi clament clamentes exaudiantur exauditi glorificent Deum Quint. Curâ— 1.8 whose Mariners the Angels whose Fraught is the souls of just men whose Rudder is Charity whose Anchor is hope whose Flag in the top of her is Faith and the word written in it is this Premimur non opprimimur we are cast down but we perish not 2 Cor. 4.8 The Church Militant is sometime fluctuant as the Ark of Noah sometime movable as the Ark in the Wildernesse sometime at rest as the Ark in the Temple In persecution in removes in peace What is the colour of the Church saith one but black her armes but the Crosse her song but the note the oppressed servant in Aristophanes sung I suffer affliction For the world is a Sea a threshing-floore a Presse a Furnace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church the Ship the Wheat the Grape the Gold and afflictions the winds the waves the flaile the fire O thou afflicted tossed with tempest and not comforted Isa 54.11 Yet Built upon the rock that the gates of Hell shall not prevail aaginst Mat. 16.18 And Glorious things are spoken of thee dicta praedicta O City of God Psal 87.3 Saints The word signifies a thing or person separated or set a part from common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dedicated to a special especially a holy use Holinesse in the general nature of it is nothing else but a seperation from common and dedication to a divine service such are the Saints persons separated from the world and set apart unto God The Church in general which is a company of Saints is taken out of and severed from the world The Church is a fountain sealed and a Garden inclosed so also every particular Saint is a person severed and inclosed from the common throng and multitude of the world 2 Cor. 6.17 Or thus A Saint is an holy one or a person called to holinesse having the perfect holinesse of Christ put upon him by imputation of faith and the quality of imperfect holinesse poured into his heart by the spirit of sanctification Unless even ancient professors saith a Divine look very well to themselves they may take a great deal of pâ—ins and when all comâ— to all after all their praying fasting hearing c. they may be found to be nothing in the world but men that walk after the flesh that is according to the refined and well educated Principles of old Adam Men may be Ishmaels brought up in Isaach's family and yet be built upon Mount Sinai when all is done Now the way that God judgeth of all men is as they are the Children either of the old or of the new Adam and not as men do according to such a proportion of strictness in their lives for the Pharisees went beyond many weak Professours in common righteousness Saints therefore are not to be judged according to some kind of holinesse they may come up to but according to the Principles they walk by either as they walk according to the flesh or according to the Spirit And thus Paul distinguisheth Saints and others 2 Cor. 5.16 Saints are called Eagles for their 1. Delight in high flying 2. Sharp-sightednes and stedfast looking into the sun of righttousness 3. Singular sagacity in smelling out Christ and resenting things above 4. Feeding upon the bloody sacrifice of Christ Mat. 24.28 Saints must walk in a divers way to a world of wicked people as Noah did really reproving their darkness by his light Solus ipse diversâ ambulavit viâ Chrys their pride by his lowliness their vain-glory by his modesty their ostentation by his secret devotion Not onely Planet-like keeping a constant counter-motion to the corrupt manners of the most but also shining forth fair with a singularity of heavenly light spiritual goodness and Gods sincere service in the darkest mid-night of damned impiety True Saints of God are earthly Angels So Chrysostom calleth Paul Angelum terrestrem And Dr. Taylor Martyr blessed God that ever he came in company with that Angel of God John Bradford Aâ—â— Mon. Saints may be called Heaven and that in a double respect 1. Because God is said to dwell in the Saints they are his habitation And wheresoever God dwells he makes a Heaven 2. Because the Saints not onely those of Heaven but they on earth have their conversation in heaven Phil. 3.20 So that as carnal and earthly minded men are called earth because their hearts and conversations are fixed to the earth so spiritual and heavenly-minded men may be called Heaven because their hearts and conversations are fixed in heaven Thus Saints are glorious wonderful magnificent Princes in all lands of an excellent spirit more excellent than their neighbours A Crown of glory a
royal Diadem higher than the Kings of the earth greater than the four famous Monarchies c. And yet these worthies of whom the world is not worthy these precious sons of Zion comparable to fine gold these Jewels of Jesus Christ which are his very glory 2 Cor. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forti animo mala fer nec his miser esto dolore Are counted the off-scouring of all things esteemed as earthen Pitchers shamefully slighted and trampled upon with the feet of insolency and cruelty Howbeit as stars though we see them sometimes in a puddle though they reflect there yet have their scituation in Heaven so Gods Saints though in a low condition yet they are fixed in the Region of happinesse The Saints that are in the earth Psal 16.3 The excellent Foundation There is 1. Fundamentum fundatum Eph. 2.20 2. Fundamentum fundans 1 Cor. 3.11 The first is a scriptural foundation the doctrine of the Prophets and Apostles the other is a personal foundation Christ himself Be sure to adde practice to these Mat. 7.24 Fundamentals are few in number Certa semper sunt in puâ—is Tertul. but many in vertue Small in sight but great in weight Every particle of truth is precious as the filings of gold neither may we alter or exchange a letter or syllable in Fundamentals Built upon the foundation of the Apostles and Prophets Ephes 2.20 Jesus Christ himself being the chief corner stone Rome Rome hath left her seaven mountains to plant her self in Campo Martio Lips de Mag. Rom. lib. 3. Cap. 11. who lyes as it were entombed in her own ruines Lipsius cannot so much as trace the ancient tract of heâ— walls So in respect of her state Ecclesiastical that which was the garden of Eden is now over-grown with weeds and the Daughter of Zion is now become the Whore of Babylon Rome of Christs Spouse is become the strumpet of Sathan of the school of Simon Peter whose being there is yet questionable the school of Simon Magus of the Temple of the Holy Ghost a cage of impure spirits She calls her self Queen but Hierom the purple Whore Once the Church of Rome wrote her lawes in milk but now she writes them in Sunday letters Prayers and teares were once her weapons but now fire and sword And if in shew of peace she turn heâ— destructive instruments into mattocks it is but to play the Pioner and make way for death Roma radix omnium malorum It is the City that is mounted on seven hills and cannot be hid but is apparently discerned and described to be the great City Babylon the seat of Antichrist The sweetest wine turns into the sowrest vineger the whitest ivory burnt into the blackest coale So about the year 1414. Theodoricus Vrias in Germany Iohn Manâ— loâ— com 226. an Augustine Fryar complained not without cause Ecclesiam Romanam ex aureâ factam argenteam ex argenteâ ferream ex ferreâ terream superesse ut in stercus abiret Yea Diput de Rep. l. 1. c. â—â— Matchiavel observed that there was no where lesse piety than in those that dwelt neerest Rome If Franciscus de sanctâ clara and his faâ—tors were the wisest men under heaven and should live to the worlds end they would be brought to their wits end before they could accomplish this works end to make a reconciliation betwixt Christ and Antichrist betwixt Rome and us for what concord hath Christ with Belial They can never fall in or make musick in one Quire For grosse Idolatry or for fundamental errours onely must we seperate Corruption grew so great in the Church of Rome that it justly occasioned first the Seperation of the Greek Churches from the Latine and then of the Reformed Churches from the Roman And Bellarmine bewails it that ever since we cryed up the Pope for Antichrist his Kingdom hath not onely not increased but hath greatly decreased Dent. on Apoc. 9.11 Certainly the date of her reign is almost out and the time draweth on apace wherein both she and her King Abaddon shall be laid in the dust Esto procul Romà qui cupis esse pius Roma vale vidi satis est vidisse c. Rome hath fallen culpably and shall fall penally Sibylla long since foretold this Tota eris in Cineres quasinunquam Romà faisses in the eight book of her Oracles The ruine of Rome must be like the ruine of Jericho which can never be re-edefied There was something surely in that which we have read that when the warres began in Germany Anno 1619. A great brass image of the Apostle Peter that had Tu es petrus c. fairly embossed upon it standing in St Peters Church in Rome there was a great and massie stone fell down upon it and so shattered it to pieces that not a letter of all that sentence whereon Rome founds her claim was left whole so as to be read saving that one peece of the sentence Aedificabo Ecclesiam meam I will build my Church which was lest fair and entire True it is no easy thing to overturn the Kingdom of Antichrist which like an huge tree hath taken deep root in the earth for many ages and men need not marvel that it is so long a cutting down Especially if we consider that the Lord will still have his Church in combate here in this world to shake it from security Again the Lord for the sins of the Church and want of care of through Reformation in those to whom the Lord hath detected their abominations stayeth the good speed of this glorious deliverance Besides the Lord will have the destruction of Antichrist and his Kingdom wrought by leisure that so man may make due regard and consider of so great a work Yet let us cast our eyes upon Gods word and promise and firmly beleeve if Agag be to be slain God is raising up some Samuel to do it Yea let us cast our eyes on Gods work already and we shall see him gone a great way in the accomplishing of his word Whereby we may strengthen our saith in that which remaineth For how hath the word preached discovered him to be that man of sin detecting his fraudes and impostures with which for many ages he deluded the blind world How are his Bulls and Excommunications which in former ages seemed to shake the Kingdomes of the earth esteemed but as wind Moreover how have all the reformed Churches shaken off with detestation his Antichristian yoke and usurped power over the Scripture Church mens Consciences c. And how have many Princes already disclaimed and despised his clawes over them Keeping from him those summes which were wont to warm his holinesse kitchin c. I might also adde how weak all their endeavours and meanes are to prevent finall â—uine viz. Sophistry Knotty distinctions to hide and delude the plain sense of Scripture threatnings treacheries Machivilian contrivances warres treasons murders Massacres Powder-plots