determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
such truth can be no where but in it is inward and outward according as the actions are Inward truth of understanding is an agreement betwixt its conceit of things and the things themselves contrary whereto is error or misjudging and of the will contrary to hypocrisie and dissimulation Outward 1. Of word which is Logical when I speak as the thing is Moral when I speak as I conceive the thing to be and also in the matter of promises when I mean as I say and hold still that meaning till I have actually made good my words 2. Of deeds when they are such in the intention and meaning of my minde as in the outward pretence and are agreeable to the promises I have made God is true in all these respects 1. His Essence is real and true he is a God indeed not in imagination alone the Scripture calls God the true God To know thee saith our Saviour Christ the onely true God and whom thou hast sent Iesus Christ. He is the true God not a bare conceit of our own head or siction He hath not an imaginary and counterfeit but a very real being he is indeed such he saith he is for that which gives being to other things must needs it self be in very deed The other supposed gods alone in name and in fancy of the worshippers but he is 2. He hath a true not an erroneous conceit of things he knows all things most exactly he is indeed a willer of true goodnesse 3. He speaks nothing but as the thing is and as he doth conceive it he means what he promiseth and doth what he means the Lord dissembleth not with men he is true in his word and his whole word whether Narrations Promises Threats Visions or Predictions He is abundant in truth Exod. 34. 6. what he telleth it is as he telleth it what he promiseth or threatneth to do he intendeth and will perform Psalm 89. 33 34 Deut. 7. 9. 2 Cor. 1. 20. Promissa tua sunt quis falli timeat cum promittit veritas Aug. Confes. l. 12. c. 1. 4. God is true in his works they are not done counterfeitly as those of the Devil but truly Psal. 145. 17. Rev. 15. 3. The Scripture proves the truth of God 1. Essentially when it affirms God to be true in his works Deut. 32. 4. Psal. 25. 10. Rev. 15. 3. 16. 7. 2. In his words which is proved both affirmatively Iohn 17. 17. 2 Sam. 7. 28. and negatively Num. 23 19. 1 Sam. 15. 29. Heb. 6. 18. Reason 1. All lying and falshood ariseth from weaknesse and imperfection or wickednesse neither of which is in God seeing to be God is to be perfect and absolute He is the Lord God of truth Psal. 34. 5. his Son is truth Iohn 14. 6. his holy Spirit the Spirit of truth Iohn 17. 6. the Gospel is the word of truth Col. 1. 5. God is the chief and first truth the Author of truth truth is in him essentially and immutably Psal. 100. 5. onely true Rom. 3. 4. This distinguisheth him from false gods 2 Chron. 15. 3. Iohn 17. 3. God is worthy to be trusted honored and esteemed ergo most true Where it is said God seduced the Prophets it is not so understood as if God inspired a false prophecy and an error but that he delivered them to the devil to be seduced 1. It serves to reprove the wicked who believe not threats and the weak Christians who in temptations and desertions doubt of promises 2. It exhorts us to desire the manifesting of this truth Psal. 43. 3. we should be true like God Zach. 8. 16. in our words and deeds keep our vows with God and promises with men God loves truth as in himself so in his creatures but abhors dissimulation and hypocrisie Prov. 12. 22. The true Church is the pillar of truth Gods word the word of truth Psal. 19 9. We should therefore believe Gods word and depend upon his promise seem it never so unlikely or impossible give him the glory of his truth He that believeth setteth to his seal that God is true he that believeth not maketh God a lyer Will you receive the testimony of men and will you not much more receive the testimony of God He that believeth Gods promises will surely do the things to which the Lord by promises encourageth him He that believes the threats will forbear the thing which God by his threats seek to deter him from This is matter of solid comfort for all the true children of God if he be faithful they must be happy Truth is that vertue of the will by which it is moved to goodnesse for Gods sake when the thing moving us to be good is Gods Commandment and the end whereat we aim is the glorifying and pleasing of God then we serve God in truth 5. God is Faithful Rev. 19. 11. First In himself by an uncreated faithfulnesse Secondly In his Decrees Isa 14. 24 27. Thirdly In all his ways and works Psal. 145. 17. 1. Of Creation 1 Pet. 4. ult 2. Of Redemption Heb. 2. 17. 3. Of Justification Iohn 1. 19. 4. Of Protection and Preservation of his Church Rev. 19. 11. Fourthly In all his words and speeches 1. His Commandments are the rule of truth and faithfulnesse to us Psalm 19. 9. 2. His Predictions are all faithfully accomplished many thousand years after as Christs incarnation in the fulnesse of time so Gen. 49. 10. 3. His Menaces are most faithful 4. His Promises Exod. 12. 41. Heb. 10. 23. There is a difference between faithfulnesse in the Creator and in the Creature 1. This is the ocean and fountain from whence all faithfulnesse and truth in men and Angels issue 2. This is the rule and measure of that and the nearer it comes to this the more compleat it is 3. It is unchangeable in him the Angels that fell were faithful but soon changed so Adam 4. It is in God in most high perfection Reasons 1. Because of his most just and righteous nature whose most righteous will is the rule of all his ways Psal. 145. 17. 2. He is most perfect and unchangeable in perfection 3. Because of his most pure and holy affection 4. There is no imperfection in him to hinder his faithfulnesse Gods faithfulnesse is the ground of all true Religion 1. We must ground all the Doctrine of faith all the Articles of faith all our judgement and opinion in matters of faith upon this faithfulnesse of God and this by holding fast all the faithful word Titus 1. 9. Rom. 3. 4. 2. All our obedience of faith must be grounded on this Iohn 3. 33. Heb. 11. 11. 10. 23 Zeph. 3. 5. Heb. 6. 30. 3. All our prayers of faith must be grounded on Gods faithfulnesse Dan. 9. 16. 1 Iohn 1. 9. 1 Pet. 4 19. Psal. 1. 5. 4. All sound profession of faith must be grounded on this Genes 17. 1. Psal. 91. 4. 5. All
constitution he can bear it without any disturbance and this hath a woe Woe to those that are strong to drink that have strong brains and bodies to carry their liquor away and never cry out with him Duos soles video 2. Actual either total and compleat when reason is fully intercepted and that is to be stark drunk to be a vivum cadaver as Chrysostome cals it well a breathing carkasse one cals them Ventri-dâ—mones belly-devils who like Dâ—genes could live in a barrel all their life time 2. Partial when a mans fancy is not wholly disturbed yet he is so farre tipled that both his fancy and judgement are darkned and the house runs round with him Means to avoid it 1. Shun the company of drunkards and all occasions 2. Cry to God to help you against this vice and consider the terrible threats against it 1 Cor. 6. 9. 3. Get thy sensual appetite mortified 4. Taste of Christs wine the sweetnesse of having Communion with him Ephes. 5. 18. CHAP. XVIII Of Envy Error Flattery Gluttony ENVY ENvy is a grief for the prosperity of others Est aegritudo suscepta propter alterius res secundas quae nihil noceant invidenti The first instances that we have of sinne are Adams pride and Cains envy Envy is the mother of strife they are often coupled Rom. 1. 29. 13. 13. 1 Cor. 3. 3. 2 Cor. 12. 20. Gal. 5. 20. Iam. 3. 14. Natural corruption doth most of all bewray it self by envy The Devil first envied us the favour of God and ever since we have envied one another The children of God are often surprized with it Numb 11. 29. Iohn 21. 20 21. It breaketh both Tables at once it beginneth in discontent with God and endeth in injury to man Macrobius l. 2. Sat. c. 2. saith acutely of Mutius a malevolous man being sadder then he was wont Aut Mutio nescio quid incommodi accessit aut nescio cui aliquid boni The Heathens when they saw an envious man sad they would demand whether harm had happened unto him or good unto his neighbour Aristotle cals it the Antagonist of the Fortunate Parum alicui est si ipse sit foelix nisi alter fuerit infoelix Livor semper lippus est saith Petrarch this humour is alwayes ill-sighted All blear-eyed men are offended and hurt with the light so envy is provoked at anothers good and honour The better the party envied is the better he behaveth himself the more bitter the envier doth grow against him and the more his hatred increaseth Saul had still a more violent spleen against David by how much he discovered more wisdom courage and the more the hearts of his servants were set upon him Who can stand before envy saith Salomon Prov. 27. 4. It is the rottennesse of the bones Pro. 14. 3. and so the justest of all vices because it bringeth with it its own vengeance Sed videt ingratos intabescitque videndo Successus hominum carpitque carpitur unà Suppliciumque suum est Ovid. Met. 11. Fab. 12. As the rust consumes iron so this vice the envious man Anacharsis cals it serram animae and Socrates Ulcus When Hercules had vanquished so many fierce monsters Comperit invidiam supremo fine domandam He grapled at last with envy as the worst Erasm. lib. 17. of his Epist. in an Epistle to Sir Thomas More saith of Conradus Goclenius Invidere quid sit ne per somnium quidem unquam intellexit tantus est ingenii candor The objectum quod of it is Good of any kinde true apparent honest profitable pleasant of minde body fortune fame vertue it self not excepted the objectum cui is generally any other man Superiour Inferiour Equal We envy a Superiour because we are not equalled to him an Inferiour least he should be equal to us an Equal because he is our equal Men of the same Trade or Profession envy each other Figulus figulo invidet Faber Fabro Death frees a man from it Extra omnem invidiae aleam Pascitur in vivis livor c. The chief cause of it is pride and inordinate love of a mans self the impulsive cause is manifold as if he be an enemy a corrival Hatred when one loaths and wisheth ill to another agrees with envy 1. In the subject alwayes he which envies another hates him but not on the contrary Secondly In the efficient cause which is pride and a blinde love of a mans self It differs from it First In the subject for hatred may be in one in whom envy is not Secondly In the objectum quod which in envy is only good but in hatred it may be evil Thirdly In the objectum cui which is larger in hatred then envy for we envy men only not God nor our selves but others but we may hate not only other men but our selves and other creatures yea God himself Error Error is to judge otherwise then the thing is taking truth for falshood or falshood for truth Usquequaque fidei venena non cessant spargere saith Augustine of his times In Gregory Nazianzens dayes there were six hundred errors in the Church Selat on 1 Cor. 11. 18 19. The Doctrine onely of the Trinity remains undefiled in Popery Obstinately to defend an error in things indifferent makes a man a Schismatick and in points necessary and fundamental an Heretick It is the greatest judgement in the world to be given over to error Revel 13. 8. Iudâ— v. 4. 2 Thes. 2. 11. All the primitive Fathers spend most of their zeal and painful writings against heresies and errors All the Primitive Churches to whom the Apostles wrote Epistles areexpresly warned either positively to stand fast in the truth to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with divers and strange Doctrines See Mr Gillesp. Misc. c. 11. 12. It is not difficult to enumerate those heresies which gave occasion for the introducing of every Article in the Creed Vide Sanfordum de Descensu Christi ad inferâ—s l. 4. p. 29 30. It was well concluded in the 39 Session of the Councel of Constance That every tenth year at the farthest there should be a general Councel held to reform such errors in the Church as probably in that time would arise Preservatives from error 1. Have a care to be established in the truths of God 2 Pet. 1. 12. specially the main truths of religion look to repentance faith daily examination Matth. 13. 45. Rom. 6. 17. Corrupt teachers beguile none but unstable souls 2. Get experimental knowledge Ephes. 3. 17. and mourn to see the truths of Christ corrupted Revel 11. 3. 3. Love not any sin 2 Tim. 2. 19. 4. Try the Spirits 1 Iohn 4. 1. Every man pretends to speak by the Spirit bring their Doctrine to the rule try to what end the Doctrine tends whether to exalt God and abase man Matth. 7.
1. When mens thoughts run after what they shall eat or drink Matth. 6. 25. When animus est in patinis Rom. 12. 13. 2. When we delight too much in it as Philoxenus who wisht he had a neck like a Crane that he might take the longer delight in swallowing of his meat and drink 3. When we feed securely Iude 12. are too much taken up with the creatures 2. More notorious 1. When men eat more then their stomacks will digest Prov. 23. 1 2. When they are too dainty nothing will down but what is delicious and costly as the rich man in the Gospel 3. When they eat and drink unseasonably as Isa. 12. 13. Amos 6. 1 2. when they eat one meal too hastily after another not allowing nature sufficient time for concoction and those that will be still tipling Helps against it 1. Reade hear and practise the word 2. Pray 3. Joyn fasting with prayer 4. Consider the bounty of the Lord in giving us good things and for what end viz. strength CHAP. XX. Of Lying Malice Murmuring Oppression LYING LYing is a voluntary uttering of that which is false against a mans knowledge and conscience with an intention to deceive see Proverbs 12. 19. 22. 13. 5. In respect of the end it is distinguished into perniciosum officiosum and jocosum a hurtfull officious and merry lie August in Enchirid. ad Laurent Aquinas 2ª 2ae quaest 110. Art 2. The end of a pernicious lie is to hurt of an officious lie to profit of a merry lie to delight We must not tell a lie for Gods glory Iob 13. 7. much lesse for to help my neighbour Officious lying is neither permitted nor approved in the word of God God threatens to destroy all those that speak leasing Psal. 5. 6. See Prov. 6. 16. Matth. 5. 37. Ephes. 4. 25. Col. 3. 9. Rev. 21. 27. 22. 15. The very Heathens themselves abhorred all lying Aristotle saith A lie is evil in it self and to be dispraised It is a great sin Reasons 1. The Law of God is against it the ninth Commandment and the Gospel Col. 3. 9. 2. It is against the nature of God the Father is the God of truth Iohn 17. 3. the Son is truth Iohn 14. 6. the holy Ghost is the Spirit of truth Iohn 16. 13. and the Word of God which is the word of truth Ephes. 1. 13. It makes us like the devil Iohn 8. 44. 3. It is against natural conscience a little childe will blush at a lye 4. It is basely esteemed of by all generous men they abhorre above all things the imputation of lying It was in great reproach among the Persians saith Brissonius 5. It is contrary to all civil society takes away all commerce betwixt man and man Mendax hoc lucratar ut cum vera dixerit ei non credatur it is the just reward of a lier not to be beleeved when he tels truth 6. Omnibus peccatis cooperatur Aug. It hath an influence on all sins Lying and stealing are joyned together Ephes. 4. 7. The punishment of it is great as we may see in Gehezi Ananias and Saphira Psal. 5. and often in the Proverbs the Lord abhorres it Rev. 21. 8. 22. 15. liars are joyned with great sinners See Isa. 63. 8. Prov. 6. 17. Popery is a doctrine of lies 1 Tim. 4. 2. The great honour of the Saints is to walk in the truth 3 Iohn 4. see Ephes. 4. 5 Buy the truth and sell it not Erasmus had such an antipathy with lying that from his youth he would usually tremble at the sight of a noted liar Malice It causeth a man to receive pleasure in the practice of cruelty so the brethren of Ioseph and Cain 1 Sam. 19. 13 to the 18. Reasons 1. It is most of all contrary to charity therefore it must needs bring forth quite contrary effects to it and as that makes a man to take pleasure in doing good so this in doing evil for both vertues and vices cause him in whom they rule to take content in those things wherein they are exercised and by which they are strengthened and increased as both charity is by well doing and malice by doing evil 2. Where malice doth rule the Spirit of God is quite gone and the light of nature extreamly dimmed and a man is given over into the power of Satan for in giving place to wrath a man gives place to the devil 3. It distempers the judgement will and affections Murmuring It is first a sin reproved by God and a provocation of him Ion. 4. 8. The Israelites were very guilty of it see Numb 17. 12. Psal. 106 25. Secondly It is a high degree of sin 1. Hereby thou exaltest thy will above Gods and makest it the rule of goodnesse 2. You put God out of his throne out of Government in every murmuring against his dispensations thou deniest his Sovereignty 3. Hereby thou makest thy self wiser then God in divine things 4. This is a way to provoke God to greater displeasure Amos 4. 12. Arguments against murmuring and discontent under Gods administrations 1. It is a Christians duty to be content with the things present Heb. 13. 1 Thess. 518. such a one can never be thankfull 2. All your murmurings are against God Numb 14. 27. Exod. 16. 8. you charge God with folly Iob 1. ult 3. This will heighten your sin and add to your plagues Rev. 16. 19. Isa. 51. 20. 4. If the Lord should hearken to your murmuring you would quickly destroy your selves Hos. 13. 11. Oppression Oppression is a great sin Isa. 3. 15. Psal. 14 4. 17. 12. Amos 8. 5. Mic. 3. 3. Hab. 2. 11 12. 1. 14. Ier. 12. 13. 5. 27 28. Pride and unjustice in the extremity meet in an oppressour The Prophet cries out of them which grinde the faces of the poor of them which are like the wolves in the evening of them which covet fields and take them by force because there is might in their hands Reason It is an abuse of a special gift of God quite contrary to his appointment which gave it God made the stronger therefore to be the stronger that he might defend the weak as the greater sims and bones of the body hold up the burden of it CHAP. XXI Of Perjury Polygamy Pride PERJURY PErjury is mendacium juramento firmatum a lie confirmed with an oath so Peter Lombard Distinct. 39. The same thing by the addition of an oath that a lie is in a bare promise saith Dr. Sanderson It is double 1. When a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary 2. When he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform The old saying is Once forsworn ever forlorn No Casuist doubts of it that a Turk may be guilty of perjury and for it be punished by the
to our neighbour D. Hall saith Justice comprizeth all vertue as peace all blessings Antiochus of Asia sent his letters and missives to his Provinces that if they received any dispatch in his name not agreeable to justice Ignoto se has esse scriptas ideóque eis non parerent See Speed in the Reign of Henry the 5th concrning his Justice p. 625. Scepters born by Kings and the Maces of all Magistrates are straight emblems of Justice D. Clerk The Rules which must be observed in executing of Justice 1. The doer must have a calling and authority to it Peter had none when the High-priests servants came to lay hold on Christ and he cut off the ear of Malchus 2. He must indifferently hear both parties Philip kept an ear alwaies for the Defendant therefore Suetonius justly chargeth Claudius with injustice for precipitating his sentence before he had given a full hearing to both parties nay sometimes to either Pronunciabat saepe altera parte audita saepe neutra 3. He must lay all he hears in an even balance and poyse them together Res cum re causa cum causa ratio cum ratione concertet 4. He must maturely advise and seriously consider of the matter before he passe sentence Iudg. 19. 30. 5. The person punished must be indeed an offender or guilty person not made so to appear by forged cavillation as Naboth nor so reputed out of the rage of the punisher as the Priests of Nob in Sauls conceit but having indeed done some and being duly convicted to have done some thing worthy of stripes bonds imprisonment for else to strike the innocent is abominable to God 6. The punishment must be proportioned to the sinne as a plaister to the sore a lesse punishment must be inflicted on a lesse sinne and a greater on a greater with this proviso that the greatnesse of the sinne be not measured alone by the matter of the thing done but also by other circumstances considered together with that and chiefly by the mischiefs which will ensue upon the doing thereof and so those faults must be punished with capital punishments which are either in themselves very enormous or in their consequents and effects very mischievous 7. The motive and end in punishing must be a single eye to the stopping and preventing of sinne that God may not thereby be dishonoured not any self-regard Severity is the executing of punishment fully without sparing in any part of the punishment and speedily without too long deferring and putting it off Deut. 13. 8. 19. 21. Ezek. 8. 18. Salomon tels us That a wise King turneth the wheel over the wicked that is is severe to them See Psal. 101. 8. a parent must correct his son and not spare for his much crying God therefore often saith I will not spare nor mine eyes shall not pity we must be just as our heavenly Father is as well as merciful as he is Reasons 1. In respect of God we ought to shew a love to him and conformity to his judgement and a detestation of that which he detests and a care to please him in doing what he commands 2. In respect of the sinne it is a thing wholsome and profitable for their souls the welfare of which is to be preferred before ease Punishment to a fault is like a medicine to a disease or a plaister to a â—ore 3. This is requisite for the good of others as the Scripture expresly noteth that others may hear and fear and do no more so wickedly 4. It is requisite for the publick safety for what sins are not duly punished will grow frequent ordinary general 5. For the honour and credit of the Laws and Law-makers if they did well in appointing such a correction for a fault why is not their order observed and put in practice If ill why did they make the Law 6. The Governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing David and Eli were sharply punished for failing herein Knowledge or Wisdom Wisdome is 1. Intellectual which consists in the knowledge of the languages and the liberal Arts and Sciences 2. Moral which consists in a gracefull comely and discreet carriage of our selves Ephes. 5. 15. Col. 4. 5. 3. Civil which consists in an orderly Government of Corporations and Societies committed to our charge 4. Spiritual which consists in the knowledge of the true God and in the serving of him in a true manner Prov. 1. 7. 1 Chron. 28. 9. The knowledge of God and Christ is the ground of all our good 2 Pet. 1. 3. Col. 2. 2. Conversion it self is wrought in a way of conviction and illumination Iohn 16. 8 9 10. therefore it is called Illumination Heb. 10. 32. Vocation comes in by knowledge Ephes. 1. 8 9. Justification Isa. 53. 11. Glorification Iohn 17 3. There is a two-fold Knowledge 1. Speculative whereby we assent to the truth revealed this is found in the devils in as large and ample measure as in the Saints they being knowing Spirits know and assent to the truth of every proposition that a childe of God knows 2. Experimental whereby we do not only know that it is so but taste and see it to be so Heb. 5. 14. Phil. 1. 9. where this is there must needs be faith We should labour not only to know God as God in the creatures by the light of nature and reason but to know him in the Gospel by the light of revelation and Christ in the excellency of his person as God-man and the sufficiency that is in him the riches of his grace and satisfaction and our communion with him Matth. 16. 16 17. to know God and Christ as calling and converting us Ephes. 1. 17 18 19. Col. 1. 27. Such a knowledge of God and Christ will fill us with high thoughts of them and high apprehensions will breed strong affections to them and increase all graces Exod. 33. 19. Isa. 6. 5 8. Col. 3. 16. The devil much opposeth this knowledge 2 Cor. 4. 4. Eph. 6. 12. whenever God intends good to any soul he brings it to the means Wisdome is an excellent endowment a principal and one of the cardinal Vertues much to be desired and esteemed Wisdome is the chiefest saith Salomon he speaketh of spiritual wisdome but the proportion holdeth fitly as spiritual wisdome is the principal among spiritual graces so natural wisdome among natural The excellency of a thing saith Salomon in another place is wisdome and who is as the wise man and also Wisdome maketh the face to shine As light is better then darknesse so is wisdome then folly A poor wise childe is preferred before an old foolish King Wisdome is one of the principal Attributes of God for which he is most exalted by his Saints To the onely wise God be glory for ever and ever To the onely wise God our Saviour be glory and majesty dominion and power for ever
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
Son Vide Bezam * Hoc testimouio utuntur omnes Patres contra Arianâ—s ut probent uâ—am esse essentiam Patris Filii Bellar. de Christ. l. 1. c. 6 * Ariuâ— stumbled at the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord created me and on that corrupt Translation grounded his heresie That Christ was a creature Christ is God by nature Gal 4. 8. which place was strongly urged by Mr Cheynel against Earbury who held that the Saints have the same fulnesse of the God-head dwelling in them as it doth in Christ and that the Spirit is but the power of God in the man Christ An Account given to the Parliament by the Ministers sent by them to Oxford In the first Nicene Councel gathered together against Arius the Prince of all Hereticks who denied the Divinity of Christ there were 318 Bishops A man would think that there were but small difference it is but a little Iota between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the right believers could never be brought as Theodoret witnesseth either to omit the one or admit the other Dr Prideaux Ephesus Backsliding Iustinus 1. Imperator Edicto praecepit ut ne quis vel unicam syllabam in Doctrina Ecclesiae orthodoxae de Trinitate mutaret addita hac ratione quod in ipsis syllabis veritas fidei contineatur Vedel de Prud. vet Eccles l. 3. c. 3. * Vide Bellarm. de Christo l. 1. c. 13 14 15 16 17 18 19 20. The holy Spirit 1. Works grace in the hearts of all Gods people that is done by an almighty power Ephes. 1. 19. therefore â—e iâ— an omnipotent Essence 2. Dwels in the hearts of all Gods people therefore he is omnipresent 3. Assists the people of God in their prayers and increaseth their graces therefore he is an omniscient God In the Apostles Creed as I believe in the Father and in the Sonne so in the holy Ghost Credimus multuâ— sed in â—ibil praeterquam in Deum credimus Quid est in aliquem credere â—isi â—â— per omnia assentiri atque in â—o omnem spem â—iductâ—m collâ—cdrâ— Hoc autem â—â—lli creaturoe sed Deo duntaxat convenâ—â— 1 Pet. 1. 21. He is called the Spirit of truth Iohn 14. 26. the Spirit of adoption Rom. 8. 15. the Spirit of sanctification Rom. 1. 4. the Spirit of renewing Tit. 3. 5. Rom. 9. 1. Una tautum est in Deitate Persona Spiritus Sanctus est ut verba Christi ad Apostolos indidicant Luc. 24. 49. Cateâ—h Eccles. Polou c. 6. Vide plura ibid. The Father â—s prima Persona in order not in dignity 2. The fountain and original of the Derty unto the Sonne and the holy Ghost unto the Son giguendo unto the holy Ghost together with the Son spirando 3. He is unbegotten and proceeding from none Mr Dowâ— on Iohn 17. 1. Proprietates patris personales quibus à filio distinguitur Spiritu sancto sunt duae 1. Esse à se Pater enim ab alio non est 2. Gignere filium ab aeterno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wendelinus Quinque dicuntur de Deo Paternitas innascibilitas filiatio processio communis spiratio August Paternitas innascibilitas conveniunt solummodò Patri Filiatio tantummodò Filio Spiritui verò sancto processio communis spiratio Patri Filio respectu Spiritus sancti Raym. Mart. Pugio adversus Iudaeos part 3. Dist. 1. c. 5. Cartwright in his Harmony saith Hic locus eximius est ad asserendum processum Spiritus à Filio meaning Iohn 14. 15. The holy Ghost is called the Spirit of Christ and of the Sonne Rom. 8. 9. Gal. 6. as he is called the Spirit of the Father Mat. 10. 20. because he is breathed from both Vide Aquin. Sum. Theol. part 1. Quest. 36. Art 3. 4. In Ecclesiaveteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in templo caâ—tari solebat quam orthodoxi hoc modo 〈◊〉 Gloria Patri Filio Spiritui Sancto in secula seculorum Ariani autem glorioe Filii Spiritus Sancti detpaheâ—tes fic eam concipiebant Gloria Patri per Filium in Spiritu Sancto Vedel de prudentia veteris Ecclesioe l. 2. c. 5. Dr Field somewhat qualifieth this opinion of the Grecians and saith they differ but modo loquendi they held saith he that the holy Ghost was not à Patre Filio but à Patre per Filium See Dr Halls Peace-maker Sect. 4. 1 Cor. 8. 6. Rom. 11. 36. Heb. 1. 2 3. Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nee fructuosius aliquid invenitur Aug. 1. de Trin. Simon Magus was the first man that denied the Trinity of Persons he saith they were Diversa nomina sub diversa operatione Irenaeus The Turks at their prayers use often to reiterate these words Hue Hue Hue that is He he he alone is God or There is but one only supreme power which they do in derision of Christians who as they say adore three Gods He who denies any one Person doth not worship the true God as the Jews and Turks and too many others in these dayes Iohn 16. 2. 1 Iohn 2. 22 23. No man can know the Father nor believe in him Iohn 14. 2. but by Christ. Vide Vedel de Deo Synagoga l. 1. c. 6. There are two sorts of the Works of the Lord. 1. Immanent terminated in himself his Decree 2. Transient the execution of his eternal decree in time 1. Quid nominis 2. Quid Rei a Decretum Dei est definita ejus sententia de rebus omnibus per omni potentiam secundum confilium suum efficiendis Ames Medulla Theol. Ephes. 1. 11. b Decretum Dei est actio illius interna atque aeterna quae ex rebus possibilibus atque indefinitis ea omnia sola quae jam fuerunt sunt erunt secundum sapientiae suae judicium immutabili liberrimae voluntatis placito ut ita fierent ad suam gloriam rectè praefinivit Gomarus in Thesibus Decretum est actio Dei ex confilio proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò immutabiliter tamen liberè defimens Remonstrantes absolutum nullum admittunt decretum de futuro quovis contingenti sed conditionatum tantum Ames Cotan Though the Lord hath decreed sin to be yet he decreed it not as sin but as a means of the manifestation of his Justice on the wicked and grace on the Saints Ipsum peccatum quamvis non qua peccatum praefinitur in ipsa tamen praefinitione certò videtur aliquo modo dici potest decreti illius consequens effectus autem nullo modo Vult Deus actus bonos qua actus qua bonos malos qua actus non qua malos Rescript Ames ad responsuâ— Grevinch c. 13. Acts 2. 23. and 4. 28. Gen. 45. 5 6 7. 1 Cor. 10. 13. *
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered 4. Christ is called a Mediator of the New Testament or the New Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine necessary to Salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his Doctrine but that which was in them more obscurely aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places of Scripture Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right-hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The Doctrine of the Law and the Prophets did suffice to Salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain all things necessarily to salvation Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached Act. 13. 38 39. Luke 24. 47. The Word of God is not only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles was by them committed to writing the holy Ghost giving them a commandment and guiding their hands therein that they could not erre so that the Word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
Infinite in him He alone is good Matth. 19. 17. and onely wise Rom. 16. 27. and King of Kings 1 Tim. 6. 15. They are affirmed of him both in the concrete and abstract He is not only wise and good but wisdom and goodness it self Life and Justice it self Fifthly They are all actually and operatively in God He doth know live and will his holiness makes us holy Every Attribute in God as it is an excellency in him so it is a principle to conveigh this to us Gods wisdome is the fountain of wisdome to us We are to seek Eternal Life from his Eternity Rom. 6. 23. 6. All these are in God objectively and finally our holiness looks upon his holiness as the face in the Looking glasse on the man whose representation it is and our holiness ends in his The Attributes of God are Everlasting Constant and Unchangeable for ever in him at one time as well as another The Qualification of every service we perform ought to be taken from the Attribute of God which we would honour He is a great King Mal. 1. 14. therefore great service is due to him The Attributes of God are the objects of our Faith the grounds of our Prayer and the matter of our Thankfulness If one cannot pitch upon a particular promise in prayer yet he may bottome his Faith upon an Attribute 2 Chron. 20. 6. Iohn 17. 17. This may minister comfort to Gods people Gods Attributes are not mutable accidents but his very Essence his Love and Mercy are like himself Infinite Immutable and Eternal In the midst of all Creature comforts let thy heart rise up to this But these are not my portion 2. If God at any time take away the comforts from thee say Satis solatii in uno Deo his aim is when he takes away creature-comforts that you should enjoy all more immediately in himself Matth. 6. 21 22. This shews that the Saints self-sufficiency lies in Gods All-sufficiency Gen. 17. 1. Prov. 14. 14. exercise Faith therefore upon every Attribute that thereby thou maist have the use and improvement of it Ephes. 6. 10. and give unto God the praise of every Attribute Psal. 21. 13. 2. We should imitate God and strive to be immutably good and holy as he is Levit. 11. 44. Mat. 5. 48. These Attributes are diversly divided They are affirmative and Negative as Good Just Invisible Immortal Incorporeal Proper and Figurative as God is Good Wise Members and humane affections are also attributed to him Absolute and Relative without any Relation to the creatures as when God is said to be Immense Eternal he is likewise said to be a Creator King Judge Some describe God as he is in himself he is an Essence Spiritual Invisible most Simple Infinite Immutable and Immortal Some as he is to us he is Omnipotent most Good Just Wise and True Some declare Gods own Sufficiency so he is said to be Almighty Infinite Perfect Unchangeable Eternal others his Efficiency as the working of his Power Justice and Goodness over the Creatures so he is said to be Patient Just Mercifull Some are Incommunicable and agree to God alone as when he is said to be Eternal Infinite Others are Communicable in a soâ—t with the creatures as when he is said to be Wise Good The communicable Attributes of which there are some resemblances to be found in the creature are not so in us as in God because in him they are Essential The incommunicable Attributes are communicable to us in their use and benefit though not in their Nature they are ours per modum operationis the others per modum imaginis his Omnipotency acts for us 1 Pet. 2. 9. These Properties in God differ from those Properties which are given to men and Angels In God they are Infinite Unchangeable and Perfect even the Divine Essence it self and therefore indeed all one and the same but in men and Angels they are finite changeable and imperfect meer qualities divers they receiving them by participation only not being such of themselves by nature God doth some great work when he would manifest an Attribute when he would manifest his Power he created the World when he would manifest his Holinesse he gave the Law when he would declare his Love he sent his Sonne when he would shew his Goodness and Mercy he made Heaven when he would discover his Justice and hatred of sinne he made hell Psal. 63. 2. and 106. 8. Arminians and Socinians indeavour to corrupt the Doctrine of God in his Essence Subsistence and Decrees Under the first Covenant three Attributes were not discovered 1. Gods pardoning Mercy that was not manifested till the fall 2. His Philanthropy or love to man Hebr. 2. 16. 3. The Patience and Long-suffering of God he cast the Angels into hell immediately after their sinne All the Attributes are discovered in the second Covenant in a higher way his Wisdom was manifested in making the world and in giving a Law but a greater Wisdom in the Gospel Ephes. 3. 10. the Truth and Power of God were more discovered under the second Covenant It is hard to observe an accurate method in the enumeration of the Attributes Zanchy D. Preston and M. Stock have handled some few of them none that I know hath written fully of them all CHAP. III. That GOD is a Spirit Simple Living Immortall GOd in respect of his Nature is a Spirit that is a Substance or â—ssence altogether Incorporeal This the Scripture expresly witnesseth Iohn 4 24. 2 Cor. 3. 17. An understanding Spirit is either created or uncreated Created Spirit as the soul of man or an Angel Psal. 104. 4. 1 Cor. 6. ult uncreated God Whatsoever is affirmed of God which is also communicable to the creatures the same must be understood by a kinde of Excellency and Singularity above the rest Angels are Spirits and the souls of men are spirits but God is a Spirit by a kinde of Excellency or Singularity above all spirits the God of Spirits Numb 16. 22. the Father of Spirits Heb. 12. 9. the Author of Spirits and indeed the Spirit of spirits The word Spirit in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew Ruach is used chiefly of God and secondarily of the creatures when it is used of God it is used either properly or metonymically properly and so first essentially then it signifieth the God-head absolutely as Iohn 4. 24. or more restrictively the Divine Nature of Christ Heb. 9. 14. 1 Pet. 3. 18. Secondly Personally for the third Person in the Trinity commonly called the holy Spirit or Ghost 1 Cor. 2. 11. If the word be taken metonymically it signifieth sometimes the effects of grace either the common graces of Gods Spirit prophetical 1 Sam. 10. 6 10. miraculous or the sanctifying graces Ephes. 5. 18. Angels and mens souls are created spirits but God is an infinite Spirit the word is not applied to God in the same sense Nihil de Deo creaturis
univocè dicitur say the Schoolmen God is not simply Invisible but in reference to us Angels and Saints above see him they behold his face He is Invisible to a mortal eye as the Apostle speaketh Reasons First God is a Spirit because a Spirit is the best highest and purest Nature God being the most excellent and highest Nature must needs be a Spirit too Secondly God is a most simple and noble being therefore must needs be incorporeal Angels and souls have a composition in them their Essence and Faculties are distinguished they are compounded of Subject and Accidents their Nature and Qualities or Graces but Gods Holiness is his Nature Thirdly God is insensible therefore a Spirit Spirits are not subject to senses Iohn 1. 18. This confutes 1. Tertullian who held God to be corporeal then he should consist of matter and form 2. The Anthropomorphites who ascribed to God the parts and members of a man they â—lledâ—e that place Gen. 1. 27. But some think the soul is the only subject and seat in which the Image of God is placed Grant that it was in the body likewise it being capable of Immortality yet a man was not said to be made after the Image of God in respect of his corporal figure but in respect of Knowledge Righteousness and Holiness Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Object God is said to have Members Face Hands Eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Answ. The word Hand and Eye is taken figuratively for the power of seeing and working which are actions that men perform with the hand and eye as an Instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes again those words are taken properly for members of the body of some such form fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so whatever hath a being may be called a body in this sense Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and form so some say Angels are incorporeal 3. This shews the unlawfulness then of painting the God-head Cajetan disliked it Bellarmine b argues thus Man is the Image of God But man may be pictured Therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soul which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soul which can not be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ teacheth us this practical use Iohn 4. 24. Blesse the Lord O my soul Psalm 103. Whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 1. The Lord chiefly cals for the heart Prov. 23. 26. His eye is upon it Ezekiel 33. 31. 2. He abhors all services done without the heart Matth. 5. 8. 3. It hath been the great care of Gods people to bring their hearts to these services Phil. 3. 3. Motives to excite us when we draw neer to God to bring our hearts 1. It is this only which will make the service honourable Gal. 4. 9. 2. This only makes it acceptable 1 Pâ—t 2. 5. Hos. 14. 6. 3. This only makes it profitable 1 Tim. 4. 7. Heb. 9. 9. Rom. 6. 22. 4. This only will make it comfortable all true comfort flows from the sweetness in fellowship with God and Christ Revel 3. 24. 5. Else in every service we tempt God Acts 5. 9. Isa. 29. 13. How to know when I serve God in my heart or worship him in Spirit 1. Such a ones great care in all services will be to prepare his heart before-hand 2 Chron. 30. 9. 2. Then the inward man is active thorowout the duty Revel 3. 3. 2 Pet. 1. 5. 3. Then one keeps his thoughts intent throughout Matth. 6. 21. 4 The grief after the duty done will be that the heart was so much estranged from God in duty 2. God though invisible in himself may be known by things visible He that seeth the Sonne hath seen the Father Joh. 14. 9. We should praise God as for other Excellencies so for his Invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is Invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot only make thee poor sick but make thy conscience roar for sin it was God put that horrour into Spira's spirits He is a Spirit and so can deal with the Spirit Lastly Take heed of the sins of the heart and spirit ignorance pride unbelief insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from but are terminated in the spirit These are first abhorred by God He is a Spirit and as he loveth spiritual performances so he hates spiritual iniquities Gen. 6. He punisht the old world because all the imaginations of the thoughts of their hearts were evil 2. Most contrary to the Law of God which is chiefly spiritual 3. Sin is strongest in the spirit as all evil in the fountain Mat. 15. 19. â—4 Spiritual evils make us most like the Devils who are spiritual wickednesses All sin is from Satan per modum servitutis these per modum imaginis We should therefore also take heed to our own spirits because of the danger we are in from these spiritual adversaries 1. They are malignant spirits 1 Iohn 5. 18. and 2. 13 14. 2. The spirit of a man is most maligned by Satan all he did to Iobs name estate posterity was to enrage his spirit 3. The spirit of a man is frequently and very easily surprized few men are able to deny temptations that are sutable 4. When the spirit is once surprized one is ready to ingage with and for the Devil Mat. 12. 30. 5. The spirit will then bring all about for the service of sin the excellent parts of the minde wit memory strength Rom. 8. 7. and 6. 13 19. Iames 3. 15. Matth. 23. 15. 6. It is hard for such a sinner to be
the guilt of our sins was upon him He loves his people 1. Before conversion Amore benevolentiae with a love of good-will and of pity which is properly shewed to one in misery Ezek. 16. 5. 2. After Conversion with a love 1. Of sympathy Isa. 63. 9. Heb. 4. 15. and 5. 2. 2. Of Complacency and delight Psal. 16. 10 11. that Psalm is a Prophecy of Christ see Ephes. 2. 5. This love of his delight is discovered four wayes 1. By his valuing of his people Since thou wast precious in my sight thou wast honorable 2. By his commendation of his Church and people as often in the Canticles 3. By his frequent visits Luke 1. 68. Rev. 3. 20. 4. By revealing his counsels to them Iohn 15. 15. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amploy reward that joy and delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hosea 15. 5. he was moved with nothing but his own goodnesse Ezek. 16. 8. 2. Sure firm and unchangeable Rom. 5. 8 10. 1 Iohn 4. 10. Iohn 13. 1. and 31. 3. Infinite and Eternal which shall never alter Iohn 3. 16. It is without cessation Psal. 27. 10. Diminution Cant. 8. 7. interruption Rom. 8. 35. to the end or alteration every created thing is imutable 3. Effectual as is declared both by his temporal and eternal blessings 1 Iohn 3. 1. Dei amare est bonum velle 4. Sincere It is a love without any mixture love and nothing but love This is the motive which perswades Gods to communicate himself and act for his people Isa. 63. 9. Rev. 3. 19. and hath no motive but it self Deut. 7. 6 7 8. 1 Iohn 4. 8. God hath no need of us or our love nor doth not advantage himself by loving us Iob 22. 2. 5. Great and ardent Iohn 3. 16. and 15. 13. Rom. 5. 6 7. God bestows pledges of his love and favor upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts transforms us into his own image Cant. 4. 9. and 6. 5. see Zeph. 3. 17. We must love God Appreciativè love him above all things and in all Psal. 73. 24. Mat. 10. 37. Intensivè and Intellectivè with all our might and strength Affectu Effectu love him for himself and all things for the Lords sake else it is not 1. A Conjugal love 2. Not an equal love to love the gifts and not the giver We should love 1. All the Divine persons in the Trinity 1. The Father Ye that love the Lord hate evil 2. Christ for taking our nature upon him He gave himself to us and for us Cant. 5. 16. 3. The Holy Ghost for drawing our hearts to the knowledge of this great mystery Rom. 5. 5. 2. All the Divine properties and excellencies whereby God makes himself known to the sons of men Love him for his holiness Es. 6. beginning fidelity 1 Cor. 10. 13. Omniscience and Dominion The Scepter of thy Kingdom is a Righteous Scepter 3. We should love all his Ordinances Psal. 27. 4. and 84. beginning and all his discoveries to us in his word 2 Thess. 2. 10. We should expresse our love to him by our care in keeping his Commandments 1 Iohn 2. 3. Iohn 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2 3. 2. Our love should be conformed to Gods in loving the Saints Psal. 16. 3. Gal. 6. 10. Iohn 3. 14. 1 Pet. 1. 21. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 Iohn 3. 1. For the sureness greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. he hath given his son for a price his spirit for a pledge and reserves himself for a reward That Tantus so great a God should love Tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to love God 1. Beg this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate self-love and love of the world 1 Iohn 2. 15. There are many promises made to the love of God 1. Of Temporal blessings Psal. 91. 14. Rom. 8. 28. 2. Spiritual all the comforts of the Gospel 1 Cor. 2. 9. 3. Of heavenly and eternal blessings Iames 1. 12. and 2. 5. 1. God is Maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him Psal. 116. 12. 3. He desires us to love him Deut. 10 4. Mark 12. 33 4 This affection onely and joy abide for ever 1 Corinth 13. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evil ' prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Hab. 1. 13. Prov 11. 1. and the creature which ob stinately and stubbornly persisteth in evil so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. and 5. 6. Prov. 16. 5. 2. The cause and condition of the object hated is sin for which God abhors the delinquent creature onely the reasonable creature hath left his station and defiled himself with the filth of sin all the rest of the creatures whether brute beasts or insensible creatures persist in the state of goodnesse wherein they were created although perhaps not in the same degree of perfection and excellency for mans sin But although God cannot hate the creature unlesse as sinful yet not every degree of sin but a high measure of it makes the person hated It is true that God abhors the least sin yet he doth not abhor the persons of the godly in which are the reliques of sinne as he doth those of the wicked in whom sinne reigns 3. The effect of Gods hatred is to punish the person whom he hates Psal. 9. 11. whom when once it is rejected by God troops of evil do invade God both permitting and commanding and this actual hatred or outward manner of manifesting it it may not unfitly be referred to the Divine justice Hatred in God is a vertue and fruit of his justice and not a vicious passion Consider 1. The unsupportable horrors of conscience Prov. 18. 14. 2. The painful death of little children Rom. 5. 14. 3. How grievously God
as that they had made an inequality between the Persons But since their forme of speech is That the holy Ghost proceedeth from the Father by the Sonne and is the Spirit of the Sonne without making any difference in the Consubstantiality of the Persons it is a true though an erroneous Church in this particular Divers learned men thinke that a Filio per Filium in the sense of the Greek Church was but a Question in modo loquendi in manner of speech and not fundamental 3. The personal propriety of the holy Ghost is called procession or emanation Iohn 15. 26. Bellarmine proves the Procession of the holy Ghost from the Sonne by Ioh 16. 14. and from Iohn 20. 22. by that ceremony Augustine and Cyril say Christ would signifie that the holy Ghost proceeds from him and Bellarmine produceth fifteen Latine and as many Greek witnesses who most evidently taught before the Grecians denied the Procession of the holy Ghost that the holy Ghost proceeded from the Father and the Son Bellarm. de Christo l. 2. c. 22. Neither hath the Word defined nor the Church known a formal difference between this Procession and generation The third internal difference among the Persons is in the number for they are three subsisting truly distinctly and per se distinguished by their relations and properties for they are internal works and different and incommunicably proper to every person There follows an external distinction in respect of effects and operations which the Persons exercise about external objects namely the creatures for though the outward works are undivided in respect of the Essence yet in respect of the manner and determination all the persons in their manner and order concurre to such works As the manner is of existing so of working in the Persons The Father is the original and principle of action works from himself by the Son as by his image and wisdom and by the holy Ghost But he is said to work by his Son not as an instrumental but as a principal cause distinguished in a certain manner from himself as the Artificer works by an Image of his work framed in his minde which Image or Idea is not in the instrumental cause of the work but his hand To the Son is given the dispensation and administration of the action from the Father by the holy Ghost 1 Cor. 8. 6. Iohn 1. 3. 5. 19. To the holy Ghost is given the consummation of the action which he effects from the Father and the Son Iob. 26. 13. 1 Cor. 12. 11. The effects or works which are distinctly given to the Persons are Creation ascribed to the Father Redemption to the Sonne Sanctification to the holy Ghost all which things are done by the Persons equally and inseparably in respect of the effect it selfe but distinctly in respect of the manner of working The equality of the Persons may be proved 1. By the work of Creation joyntly Psal. 33. 6. severally for the Father those places prove it 1 Cor. 8. 6. Heb. 1. 2. the Sonne Iohn 1. 3 10. Col. 1. 16. the holy Ghost Iob 33. 4. 2. By the work of Redemption the Father sends and gives the Sonne the Sonne is sent and given by him the holy Ghost perfects the work of Conception and Incarnation Luke 1. 35. 3. By the work of Sanctification the Father sanctifieth Iohn 17. 17. Iude v. 1. the Son Ephes. 526. the holy Ghost 2 Thess. 2. 13. 1 Pet. 1. 2. 4. By the worship of religious adoration The Father is religiously adored often in the Scripture Ephes. 1. 17. the Sonne Acts 7. 59. Heb. 1. 6. the holy Ghost Act. 28. 25 26. Rom. 9. 1. This is a wonderful mystery rather to be adored and admired then enquired into yet every one is bound to know it with an apprehensive knowledge though not with a comprehensive No man can be saved without the knowledge of the Father he hath not the Father who denieth the Son and he receives not the holy Ghost who knows him not Ioh. 14. 17. 2. We must worship the Unity in Trinity and Trinity in Unity as it is in Athanasius his Creed We must worship God as one in substance and three in Persons as if Thomas Iohn and Matthew had one singular soul and body common to them all and entirely possessed of every one we were baptized in the Name of Father Son and holy Ghost We worship another God then the Idolaters could imagine their God to be they conceived him to be the Creator and Governour of all things Omnipotent Eternal but they worshipped not one God in three Persons the Father who accepts the Spirit who works and the Sonne who presents our services One main intendment in the New Covenant was not onely to honour the Attributes of the nature but the glory of the Persons Ephes. 1. 3 7 13 14. 2. All the Persons have a special hand in the salvation of a sinner and every believer hath a special interest in the promises of the Persons Ioh. 5. 19. 3. The order of working in the Persons is sutable to the order of their subsisting the Father is first in order therefore in working therefore Adoption is reckoned by some Divines as the first of spiritual benefits then Redemption and Sanctification 4. We should walk in the love of them all 1 Ioh. 4. 16. See Iohn 5. 9. 14. 23 16. 27. and fear to offend them all not only the Father but the Son Ezek. 21. 10. and the Spirit Ephes. 4. 30. 3. We should praise God for revealing this mystery to us in his Word and be assured that what he promiseth or threatens shall be accomplished being confirmed by three witnesses Prudentius hath exercised his Poetry well in defending and illustrating the whole Christian religion against the Jews Heathens and Hereticks and in celebrating the holy Trinity The End of the second Book THE THIRD BOOK OF Gods Works CHAP. I. Of Gods Decree and especially of Predestination and the Parts thereof Election and Reprobation HAving spoken of the Scripture and God the works of God in the next place are to be handled which some make two the Decree and the Execution of the Decree others three Decree Creation Providence The works of God whereby he moves himself to his Creatures are three Decree Creation Providence not three individually for so they are innumerable but in the species and kinds of things The works of God are 1. Before time or eternall his Decree 2. In time 1. Past Creation of all things 2. Present Gubernation and Sustentation Government and Preservation Or thus Gods Works are 1. Internall which are in the very will of God from eternity and they are called the Decrees of God by which God determined from eternity what he would do in time We follow the received Phrase of Divines when we call the Decrees the works of God and speak of God after our capacity Therefore we call Decrees of God his Works because
brains Alexander the Great had a very strange and rare horse called Bucephalus eithr for the greatnesse of his head or else from the mark or brand of a Bulls head which was imprinted upon his shoulder He would suffer no man to sit him nor come upon his back but Alexander when he had the Kings saddle on and was also trapped with royall furniture for otherwise he would suffer any whomsoever When he was dead the King solemnized his funerals most sumptuously erected a Tomb for him and about it built a City that bare his name Bucephalia That is a lofty description of a horse Iob 39. 19. to 26. By which words it is signified that that terrible strength of the horse is from God that neighing almost like to thunder that mettle when not being able to stand still he hollows the earth with his hoofs goes on undaunted into the battell neither is terrified with so many darts falling near him and his rider and runs with that swiftnesse that he seems to swallow up the earth and rejoyceth at the sound of the Trumpet stirring up the souldier to battell If Banks had lived in elder times he would have shamed all the Inchanters of the world for whosoever was most famous among them could never master or instruct any beast as he did his Horse He would restore a glove to the due owner after his Master had whispered that mans name in his ear he would tell the just number of pence in any peece of silver coin barely shewed him by his Master and obey presently his command in discharging himself of his excrements whensoever he bad him That story of Androdus and the Lion is commonly known Vide Auli Gellij noctes Atticas l. 5. c. 14. and Vossius de orig prog Idol l. 3. c. 52. relates a strange story out of Aelian of the sagacity of the Lion a Bear in the mountain of Thracia entring into his Den and killing the young Lions the old He and Shee-Lion returned at last home from hunting and seeing this Spectacle they pursued the Bear and the Bear getting up into the next Tree the Lionesse stayed at the tree and the Lion wandered about all the mountains till he met with a Carpenter who at the first sight of him out of fear let the hatchet fall from his hand but the Lion fawned upon the man and with his foot shewed him the hatchet that he might take it up and at length with his tail embracing the man he brought him to his den and the Lionesse came thither both shew the destruction of their whelps and also looked up to the tree where the Bear was then the Carpenter conjecturing that the Bear did this injury cut down the Tree that falling with the Bear the Lion and the Lionesse presently tear the Bear in peeces and the Lion brought back the man safe to the place where before he did cut wood See more of the Lion in that Chapter and 53. of Vossius his Book before-cited It is a great token of Gods goodnesse to us that from the vety Serpents which are poysonfull for mans sin a threefold profit redounds to man 1. In respect of nourishment in Africa as Pliny relates lib. 6. cap. 29. men feed on them 2. They serve for Medicament See Vossius de Origine Progress Idol lib. 4. cap 62. 3 They are a Preservative against poyson amoletum ab amoliendo or as they commonly write it amuletum Treacle is made of the flesh of a viper the oyl of Scorpions is good against the sting of Scorpions Being bitten by a Serpent if you anoint the wound with spittle it will hinder the poyson from spreading any farther CHAP. VII Of the Angels good and bad AMong the works of Creation the principal are the reasonable Creatures Angels and Men. The Name Angell comes of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Messenger sent forth from some superiour person or State to deliver a message and to declare the minde of him or them that sent him The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an Angell in the Old Testament signifies also a Messenger but yet in a more full and large sense for it signifies such a Messenger as doth not only deliver and declare a Message by word of mouth but also doth act and execute indeed the will of him that sent him and doth perform his work enjoyned as a faithfull Minister and servant First of all It signifieth that chief and principall Messenger and Embassadour of God his Sonne Jesus Christ who is called Malachy 3. 1. The Angell of the Covenant Secondly Pastors are called Angels Rev. 2. and 3. Ch. being Gods Messenger sent to the Church Thirdly This word is most frequently used to signifie the heavenly Spirits who are so called because they are both ready to be sent on Gods message and often are sent out to do the will of God Gen. 19. 1. Psa. 103. 20. 21. Mat. 18. 10. That there are Angels is proved out of Scripture where they are often mentioned Psa. 68. 17. Dan. 7. 10. Col. 1. 16. and 2 10. Heb. 12. 12. and by the manifold apparitions of them Gen. 3. 24. Cherubims that is Angels appearing in the form of flying men to keep the entrance into the Garden Abraham entertained Angels unawares They were sent to destroy the filthy Sodomites and the Cities about them that raâ— into the like exorbitancies An Angel stopped Abrahams hand which he lifted up according to Gods Commandment to slay his only son Isaac Abraham told Eleazar that God would send his Angel with him to prosper him in the businesse of taking a wiâ—e for his son Isaac An Angel of the Lord met Hagar and sent her back to her Mistresse when through discontent she had plaid the Fugitive An Angal appeared to Zachary and foretold the conception and birth of Iohn the Baptist. An Angel acquainted the blessed Virgin that she should conceive our Saviour in her womb by the over shadowing of the Holy Ghost A multitude of Angels celebrated the Nativity of our Blessed Saviour with an hymn of joy Angels ministred to Christ after his temptation in the wildernesse and in his bloudy agony in the Garden An Angel also set Peter at liberty when he was imprisoned between two souldiers An Angell shook the foundation of the Prison wherein St Paul and Siâ—as were laid fast in the stocks An Angell shewed unto Iohn the vision of the Revelation at the appointment of our Lord Jesus Christ. Now besides these and many more apparitions of the heavenly Spirits we reade that the Angels of God are many thousands yea millions and of the company of innumerable Angels and of Angels pitching their tents about the righteous and holding them up in their hands and chasing the wicked and destroying them And besides the testimony of Scriptures the Heathens also had some notions of them as appears in their writings but
cleaving fâ—rmly unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18. 10. By heaven there is not meant the place but their heavenly estate and condition Now though they go up and down doing service yet this hinders not their happinesse for they do not this with distraction and these things are appointed as means for the end viz. enjoying of God and as the soul is not hindred in its happiness by desiring the body again so it is here 1. We should imitate the Angels 2. It shews us how much we are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who took our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shews the wofull condition of the impenitent when Christ shall come with all these Angels when those great shouts shall be Come thou swearer drunkard how terrible will this be The more potent God is in Himself and in his Ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum officiorum in respect of the object and message they go about 2. They would have them worshipped but the Angel forbad Iohn 3. They say every one hath his good Angel to keep him so Bucan thinks in his Common places 2. The Saducees who said there was neither Angel nor Spirit Acts 24. 8. but held good Angels only to be good thoughts and evil angels to be evil lusts and affections Their names offices actions apparitions shew plainly that they are not bare qualities but true substances It serves for instruction 1. To see the blindness and erroneousness of mankinde in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acknowledged the five books of Moses to be divine should yet make a shift to wink so hard as to maintain that there were no Angels What falsehood may not the devil make a man entertain and defend and yet seem not to deny the Authority of Scripture if a man confessing Moses writings to be true will yet deny that there be either Spirits or Angels which are things so plainly revealed by Moses that a man would account it impossible to receive his writings and not confess them But if God leave man to the devil and his own wit he will make him the verier fool because of his wit and he will erre so much the more palpably by how much he seems better armed against errour even as a mans own weapon beaten to his head by a farre stronger arm will make a deep wound in him See we our aptness to run into and maintain false opinions and let us not trust in our own wits but suspect our selves and seek to God for direction Secondly Let us learn humility from this and by comparing our selves with these excellent Spirits learn to know how mean we be that we may be also mean in our own esteem So long as a man compares himself with those things and persons which are baser then himself he is prone to lift up himself in his own conceit and to think highly of himself but when he doth weigh himself in the balance with his betters he begins to know his own lightness The Lord hath set us men in the midst as it were betwixt the bruit beasts and the celestial Spirirs we do so far exceed them as the Angels exceed us as for bodily gifts the beasts in many things go beyond us some are more strong swift have more excellent sight and smell then we but in few things do we equal the Angels They are swifter and stronger then we and their excellent reason goes beyond ours in a manner as the understanding which is in us excelleth the fancy of the beasts they know a thousand things more then we do or can know One Angel can do more then all men can speak more languages repeat more histories in a word can perform all acts of invention and judgement and memory farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are far inferiour to them be content also to serve him yea exceeding glad and thankful that he will vouchsafe to admit us into his service Doth he need our service that is served with such Ministers and Messengers Let us frame our selves to obedience and do Gods will on earth with all readiness and cheerfulness seeing there is so great store of more worthy persons in heaven that do it An Angel will not esteem any work too difficult or base why should we Fourthly The Angels which wait about the throne of God are glorious and therefore the Lord himself must needs excell in glory Isa. 6. 1 2. Ezek. 1. 28. Of the Devils or evil Angels The Angels which persisted in the truth are called good Angels Luke 9. 26. but those which revolted and kept not the law were called evil Angels or evil spirits angels of darknesse Luke 8. 20. 19. 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called spirits 1 King 22. 21. Matth. 18. 16. Luke 10. 20. In respect of their fall they are called evil spirits 1 Sam. 18. 10. Luke 8. 2. unclean spirits Matth. 10. 1. Zach. 13. 2. not so much because of their instigation to lust as because their natures are defiled with sin Lying spirits 1 King 22. 22. Iohn 8. 44. Devils Levit. 17. 7. 1 Cor. 10. 20. The Hebrew names for the devil are 1. Satan an adversary 2 Sam. 19. 32. of Satan to oppose and resist 2 Pet. 2. 14. Belial 2 Cor. 6. though some reade it Beliar unprofitable He is likewise called Beelzebub or Beelzebul which word comes of Bagnal Dominus a Lord or Master and Zebub a fly the Idol of the Achronites because they thought these best of those pestiferous creatures or else because the devils were apprehended as flying up and down in the air but if it be read Zâ—bul then it signifieth by way of contempt a Dunghill god Levit. 17. 7. The devils are called Shegnirim the hairy ones because they appeared to their worshippers like hairy goats and in the mountains The devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse because he accuseth men to God and God to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio because they know much by creation and by experience The devil is called an enemy or the envious man Matth. 13. 139. The tempter Matth. 4.
3. 1 Thes. 3. 5. A destroyer Apoc. 9. 11. The old serpent Apoc. 12. 7 9. A roaring lion 1 Pet. 5. 8. The strong man armed Matth. 12. 24. The prince of the world three times Iohn 12. 31. 14. 30. 16. 11. Nay The God of this world 2 Cor. 4. 4. 2. Their nature The evil angels are spirits created at first entire and good Genesis 1. ult Vide Aquin. part 1. Q. 11. Art 4 5. But by a willing and free apostacy from their Creator are become enemies to God and man and for this eternally tormented Iohn 8. 44. It was a totall wilfull malicious apostacy from God with spite and revenge 1. Totall because God never intended to offer to the Angels a second Covenant Heb. 2. 16. 2. With despight and revenge therein lies the formality of the devils sin and of the sin against the holy Ghost 1 Iohn 5. 19. That they are spirits appears by the opposition Ephes. 6. We wrestle not with flesh and bloud and this is to be opposed to those that deny that there are any spirits or that the devils are incorporeal For their sin what when and how it was it is hard to determine That they did sin is plain but the sin is not specified Some say it was lust with women misunderstanding that place The sons of God saw the daughters of men for it is plain the devils were fallen before Chrysostome and our Divines generally conclude it was pride from that place in Timothy 1 Tim. 3. 6. though there be different opinions about what this pride shewed it self whether in affecting a higher degree then God created them in or refusing the work and office God set them about which some conceive was the ministration or the guardianship of man which trust they deserted or scorned Zanchius thinketh their sin was That they were not contented with the truth of the Gospel concerning Christ propounded to them at the beginning and that they chose rather to leave their heavenly mansion then subscribe to the truth An inordinate desire of power to be like God in omnipotency say the Schoolmen Pride seems to be the devils sin by his first temptation of man to be like God Concerning the time when the devil first sinned it is uncertain Tempus lapsus non definit Scriptura It seemeth they continued in their integrity till the sixth day was past Gen. 1. 31. It is likely that neither man nor Angel did fall before the eighth day Gen. 2. 1 2. The devils stood not long Iohn 8. He was a manslayer from the beginning They fell before man that is plain 3. How the devil sinned seeing his understanding and will were perfect It was initiatively in his understanding and consummatively in his will Many of them fell as appeareth Luke 8. 30. there was a legion in one man one of the chiefest as some conceive fell first and drew the rest with him by his perswasion and example That one great Angel now Beelzebub did first fall and then drew after him the rest is likely enough Capel of Tentat part 1. c. 1. It was in all likelihood some prime Angel of heaven that first started aside from his station and led the ring of this highest and first revolt Millions sided with him and had their part both in his sin and punishment B. Hals Invis world l. 3. Sect. 2. Vide Aquin. part 1. Q. 63. Art 8. Yet Voetius seems to doubt of this They fell irrecoverably being obstinate in wickedness The Schoolmen and Fathers give reasons why they fell so and not man Aquinas gives this reason from the condition of an Angels will whose nature is such they say that what it hath chosen with full deliberation it cannot refuse it again but this is no good reason because the choice made cannot alter the nature of the will The Fathers give these reasons 1. The devil sinned of himself but man was tempted 2. In mans fall all mankinde would have been damned but in the Angels fall not all Angels The best answer is this When they had sinned God out of his justice refused to give them any help of grace by which they might rise from sin and without which it was impossible for them to recover and this is the Apostles argument If God were so severe that he would not give these so great and noble Creatures time of repentance neither would he others The Angels were intellectual Spirits dwelling in heavenly places in the presence of God and the light of his countenance and therefore could not sin by error or misperswasion but of purposed malice which is the sin against the Holy Ghost and irremissible But man fell by misperswasion and being deceived by the lying suggestion of the spirit of errour The devils malice against mankinde appears Gen. 3. where there is an imbred enmity in the devil as likewise 1 Pet. where he is said to be a roaring lion a lion roars when he hath got his prey by way of triumph or when he is hungry and almost starved and so most cruel This malice of his appears in his going up and down the whole world to damn men and that though he get no good by it nay though his condemnation be so much the greater and therefore if God should let him do what he would against us he would first bring all outward misery as upon Iob and then eternal damnation And though he knows God will defend the godly yet he never leaveth to vex them to tempt them to sin to overwhelm them with grief and dispair so that he is opposite to God The devils malice is beyond his wisdom else he would never oppose the people of God as he doth since he doth hereby advance their glory and his own ruine The devils are subtill creatures 1. In nature 2. They have perfect intelligence of all things done in the world 3. They have gotten subtilty by long experience Iob 32. 7. 4. They have strong delusions and great stratagems 2 Cor. 11. 14. 5. Their subtilty appears by their prevailing over the wisesâ— men in all ages and by making choice of the sittest instruments to accomplish their designs When he would deceive Eve he made choice of the serpent when he would deceive Adam he made choice of the woman The devils design was to draw Iob to curse God therefore he spared him two things his tongue that he might be at liberty to curse God and his wife to be a counsellour to him thereto Their craft is seen likewise in their divers and sutable temptations 2 Cor. 2. 12. We reade of his methods Eph. 6. and depths Rev. 3. His first stratagem and device is to observe the naturall constitution of every mans minde and body and to sit his temptations thereunto 2. To observe our natural abilities and endowments and accommodate his temptations thereunto 3. To apply his temptations to mens outward estate condition and place 4. To
and weaknesse the Tree of life would have preserved him from that 3. The whole person consisting both of soul and body was conformable to God in respect of his felicity and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himself but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fall is lost for a great part because of our rebellion against God the creatures rebellion should minde us of ours we may see sometimes a little childe driving before him an hundred Oxen or Kine this or that way as he pleaseth For the infusing of the soul it is most probable that the body was first made as the organ or instrument and then the soul put into it as God did make Heaven and Earth before man was made God did not create all the souls of men at once but he creates them daily as they are infused into the body for that the reasonable soul is not ex traduce Baronius in his Philosophia Theologiae Ancillans Exercit. 2. Artic. 3. proves it well There are these two Questions to be resolved 1. Whether immortality was natural to Adam 2. Whether original righteousnesse was natural to Adam For the first A thing is immortal four wayes 1. Absolutely so that there is no inward or outward cause of mortality so God only 1 Tim. 6. 16. 2. When it is not so by nature but immortality is a perfection voluntarily put into the constitution of the creature by the Creator so Angels are immortal 3. Not by any singular condition of Nature but of Grace so the bodies of the Saints glorified 4. When it is mortal inwardly but yet conditionally it is immortal that is if he do his duty and so Adam was immortal For the second Question The properties of it are these First It is original righteousnesse because it is the natural perfection of the whole man and all his faculties for distinction sake we call it original righteousnesse It is so both in regard of it self for it was the first in the first man Secondly In regard of man because he had it from his very beginning Thirdly In regard of his posterity because it was to be propagated to others Secondly It is universal it was the rectitude of all parts it could not else be an image of God unlesse it did universally resemble him in all holinesse His understanding had all things for truth his will for good his affections for obedience Thirdly Harmonious every faculty stood in a right order the will subject to the understanding and the affections to both Fourthly It was due to him not by way of desert as if God did owe Adam any thing but conditionally supposing God made Adam to enjoy himself and by way of means Fifthly Natural 1. Subjective that which inwardly adheres to the nature of a thing from its beginning 2. Perfectivè that which perfects nature for its end and actions 3. Propagativè when it would have been propagated in a natural way if man had continued in innocency but Constitutivè and Consecutivè supernatural The Papists deny that that was natural to man in innocency and therefore they say mans nature is not corrupted by the fall because a supernatural gift only is taken from him all his naturals being left which is the opinion of the Pelagians who affirm That the nature of man fallen is perfect before the committing of actual sins Paradise is spoken of in Gen. 2. Some of the Ancients as Origen Philo yea and of later Authors have turned all this into an Allegory but now that it was a real corporal place we may prove 1. Because God planted a Garden and put Adam into it and there went a River out of it which was divided into four streams but these were visible and corporeal as Euphrates and Tigris and in the third Chapter it is said That Adam hid himself with the leaves of the Tree therefore the Trees in Paradise were real and not allegorical and lastly Adam was cast out of it The ground of allegorizing all these things ariseth from the vanity of mans mind which thinketh these things too low for the Spirit of God to relate and therefore endeavours to finde out many mysteries 2. In what part of the earth it was Some have thought it to be the whole world but that cannot be for it is said God took Adam and put him into it and likewise that he was cast out of it Others thought Paradise to be a very high place reaching to the very Globe of the Moon but that cannot be habitable for the subtilty of the air Others as Oleaster and Vatablus think it was in Mesopotamia only and that it hath lost his beauty by the floud A Lapide Willet Rivet Zanchius and others say it was about Mesopotamia and Armenia because 1. There are the Rivers Euphrates and Tigris 2. Because Eden is part of Babylonia and this part of Mesopotamia as is manifest from Ezek. 27. 23. Isa. 37. 12. 3. These Regions are in the East and most pleasant and so agree with the description of Paradise Gen. 2. But the safest way is not to trouble our selves any further then Moses Text which saith it was in the Region of the East in respect of Iudaea Egypt or Arabia and as for the limits and bounds of it they cannot now be known Vide Bellar. de gratia primi hominis c. 12 13. Homer had his invention of Alcinous Gardens as Iustin Martyr noteth out of Moses his description of Paradise Gen. 2. And those praises of the Elysian fields were taken out of this story Ver erat aeternum c. Ovid. Metam lib. 2. And from the talk between Eve and the Serpent Aesops Fables were derived Thirdly Whether the waters of the Floud did destroy it Bellarmine and generally the Papists will not admit that it was destroyed by Noahs Floud and it is to maintain a false opinion for they say That Enoch and Elias who are yet in their bodies are the two Witnesses spoken of and that they shall come when Antichrist shall be revealed and then he shall put them to death and therefore they hold that Enoch and Elias are kept alive in this Paradise which they say still remaineth but that this is a meer fable appeareth because Iohn Baptist is expresly said by Christ to be the Elias that was to come because he came in the spirit of Elias Therefore we hold that wheresoever Paradise was yet in the great Floud it was destroyed not but that the ground remaineth still only the form beauty and fruitfulnesse is spoiled
God is glorified there is no good in sin 4. Hell is contra bonum creatum against a created good sin contra bonum increatum against an uncreated good the glory of God Eighthly Every sin is after a sort the greatest evill as God is the greatest good After a sort I say non datur summum malum quod sit causa omnis mali say the Schools For it would then follow that there are two first Principles of things good and evil which was the heresie of the Manichees 1. God is per se bonus so sinne is per se malum evil in it self and good in no respect 2. As God is to be loved for himself because he is the chiefest good so sin is to he hated for it self one should hate sinne as sinne and then he will hate every sin à quatenus ad omne valet consequentia 3. God is the great reward of himself and sin the great punishment of it self Hos. 8. 11. Austin speaks of a poenalis vitiositas Ninthly Every one sin doth virtually contain in it all sins an idle word the sinne against the holy Ghost Rom. 5 14. the sin of Adam is called one mans offence See Heb. 12. 15. CHAP. VI. Of the Degrees of Sinne. IT was an errour of the Stoicks which Tully refuted and of the Jovinians which Ierome refuted that all sins were equall Though all sins be mortall yet they are not equall They are distinguished in name and really there are severall punishments one sin may be heavier and greater then another in divers respects In respect of the object 1 Sam. 2. 25. Zech. 2. 8. Psal. 7. 5. Prov. 3. 29. Exod. 22. 28. Act. 23. 5. Idolatry is a greater sin then theft the cause Lev. 4. 2. and 6. 2. the Law quality Prov. 6. 30 31. the matter the soul sinning Mat. 5. 13. and 10. 15. Luke 12. 27. Iohn 19. 11. the sin of a professour or publike person the time 1 Sam. 2. 17. Iohn 9. 41. the place effects end and manner of sinning as when one knows it to be a sin and commits it when sins are lived in one committed in the neck of another or the same sin is often committed There are Fautores actores and authores Sins against the first table caeteris paribus are greater then sins against the second A sin against God in that respect is greater then a sin against man 1. From the object who is so infinitely excellent 2. The graces which have reference to God are farre more then the duties to our neighbour 3. There is a lesse motive to offend God then our neighbour 4. It doth therefore become a sin because God is disobeyed whose Law is to love our brother 5. By proportion if a sin against our neighbour be lesse which is against his goods then his life because it is a greater good then much more concerning God Life is a greater good then riches God is to be more esteemed then life or goods are 6. That which is against a higher end is a more hainous sin there are sensuall and spirituall lusts Eph. 2. 3. 2 Cor. 7. 1. sins of the soul are greater then the sins of the body in that respect though otherwise there are greater aggravations therefore the heart is called the good or bad treasure because it gives all the sinfulnesse to the action Inward sins are greater then outward sins Mat. 5. 27. Psa. 5. 9. 1. They are the causes of outward sins Mat. 15. 18 19. and 12. 35. Iohn 13. 2. 2. They are the corruption of the chief part of a man the understanding judgement thoughts Mat. 6. 22. hence the Apostle praies for sanctification in the Spirit Eph. 4. 23. 3. They are against the chiefest part of Gods Law in regard of the obligation of it Rom. 7. it is spirituall his Law looks to the spirit and soul of a man 4. From the contrary inward obedience is farre more acceptable that is a great complaint by the Prophets this people draw nigh with their lips but their heart is far from me 5. The sins of the Spirit do most imitate and resemble the devil he cannot be a drunkard an Adulterer because he is a spirituall substance therefore his sinnes are pride malice and envy Rom. 2. 29. the devils are called spirituall wickednesses Eph. 6. all sin is from Satan per modum servitutis spirituall sins per modum imaginis 6. Where there is the greatest delight and union there is the greter sinfulnesse they rejoyced to do evill Amos 3. Sins of the heart are worse then of the life 1. They are more abundantly in the heart then in the life Out of the abundance of the heart the mouth speaks 2. They are continually in the heart Rom. 2. Sin that dwels in me Evil thoughts are 1. A transgression of the Law as well as outward acts the Law saith thou shalt not lust Deut. 15. 9. some sins are perfected in the thought as envy and malice though they come not into act the Devils wrath malice envy make him an unclean spirit 2. We are called to repent of thoughts and ask pardon of them Act. 8. 22. See Iâ—â— 55. 7. the heart is the seat of the thoughts God cals for the heart 3. Consider the multitude of our vain thoughts 7. They are as incompatible with grace and sanctification as outward grosse sinnes are for that is a holy nature and regeneration is chiefly in the understanding and will 8. They do more strongly oppose the Spirit of God which works upon the soul first and the intellectuall parts 9. The cure of these is harder partly because they are more rooted and partly because they are more unperceivable and also because there are not those bridles to curb them which might be in outward sins there disgrace hinders and the Laws of men There are peccata carnalia majoris infamiae spiritualia majoris culpa Gerson Yet outward sins in some respects are above these 1. Because they are more scandalous and offensive 2. Outward acts strengthen inward corruptions more 3. They sometimes argue a more senselesse and cauterized conscience 4. There are greater means and motives against these a mans natural conscience tels him that these outward acts are sins Sins of omission are great sins there are great threatnings against them Ier. 20. 25. they fit the heart for doing evill Psal. 14. 4. the not doing of good is the doing of evill They are the great sins of our lives and go beyond sinnes of commission in these particulars 1. The greatnesse of the evil of sin is to be measured by the greatnesse of the Law that is the greatest Law in which the minde of the Law-giver is most In every commandement there is a precept and prohibition the precept commands duty the prohibition forbids sin omissions are against the precept the main thing the curse is but the accidentall part He breaks the first Commandement hath not Jehovah for his God
All evils of misery are but the issue of sin first sin entred into the world and by sin death 1. Temporal evils All publick commotions wars famine pestilence are the bitter fruits of sin Deut. 28. there is Gods curse on the creature mans body all his relations 2. Spiritual Terrours of conscience horrours of death 1 Cor. 15. 56. are the effects of sin What an evil is a condemning heart an accusing conscience yet this is the fruit of sin A wounded spirit who can bear Some will bear outward evils stoutly nay suffer death it self boldly but sin will not so easily be born when the conscience it self is smitten See this in Cain and Iudas many a one maketh away himself to be rid of this vexation This sils one with shame Iohn 8. 9. fear Gen. 3. 11. and grief Acts 2. 37. The greatest torment that in this life can be fall a sinner is desperation when the soul of a man convinced in her self by the number of her hainous offences loseth all hope of life to come and casteth her eyes wholly on the fearful torments of hell prepared for her the continual thought and fright whereof do so amaze and afflict the comfortlesse soul that she shrinketh under the burden and feeleth in her self the horrour of hell before she come to it 3. Eternal The everlasting absence of all good 2 Thes. 1. 19. and the presence of all evil Mark 9. 49. are the consequents of it Iustum est quòd qui in suo aeterno peccavit contra Deum in aeterno Dei puniatur Sin is finite in the act and subject but of infinite demerit being committed 1. Against an infinite Good therefore it deserves infinite punishment 2. The obligation of the Law is everlasting This was the first Doctrine which was published to man that eternal death is the punishment of sinne Gen. 2. 17. the Devil opposed it Gen. 3. 4. the belief of the threatning would have hindered them from sinne The Socinians say that man should have died in the state of innocency although he had not sinned and therefore that death is not a punishment of sinne but a condition and consequent of nature The holy Ghost assigns death to sinne as the cause See of it Rom. 5. 12. 6. 23. Our bodies were not mortal till our souls were sinful Arminians say That there is neither election nor reprobation of Infants and that â—o Infants can be condemned for original sin Iacob was in a state of election in his mothers womb Rom. 9. 11. All men in the counsel of God are either elect or reprobate But Infants are men or part of mankinde Therefore they are either elect or reprobate 1. Infants are saved therefore there is some election of Infants for salvation is a fruit of election and proper to the elect Rom. 11. 7. There is a manifest difference among Infants between those that are born in and out of the Church Gen. 17. 17. Acts 2. 37. 3 21. Children of unbelievers are unclean 1 Cor. 7. 14. and aliens from Christ and the Covenant of promise Ephes. 2. 11 12. 2. That opinion That no Infants are condemned for original sinne seems to be contrary to that place Ephes. 2. 3. If this were true the condition of a Turks childe dying in his infancy is farre better then the condition of Abraham Isaac or Iacob living for they might fall from grace say they and be damned but a Turks childe dying according to their opinion shall certainly be saved The worst punishment of sinne is to punish it with sin and so God punisheth it sometimes in his own people Isa. 63. 17. Mar. 6. 52. a judicial blindnesse and hardnesse is the worst See Ezek. 24 13. Rom. 1. 26 28. Revel 22. 11. Concerning National sins Sins though committed by particular persons may be National First When they are interwoven into the policy of a State Psa. 94. 20. when sin is established by a Law Rev. 16. 8. 17. 17. 6. 12. Ier. 15. 9. Secondly When they are universal and overspread the whole Kingdom Ier. 9. 2 3. Isa. 56. 11. Thirdly When the people that professe the name of God are infected with those sins Gen. 6. 2 3 4. Fourthly When few or none in the Nation bewail them Ier. 5. 31. Fifthly When they are openly countenanced and tolerated 1 Kings 14. 24. when there are no masters of restraint Iudg. 18. 7. Sixthly When they are the predominant humour of the Nation at that time The sins of Gods people which commonly provoke him to break a Nation 1. Their omissions that they stand not in the gap Ezek. 22. 30 31. improve not their interest in him 2. When their hearts are inordinately set upon the things of this world 2 Chro. 36. 12. Mat. 24. 39. 3. When there is a great unfruitfulness and lukewarmness in the things of God Hos. 10. 1. 4. When divisions are still fomented amongst those that fear God Isa. 9. 21. Desolations in a State follow divisions in the Church The sins which may provoke God against a Nation 1. Idolatry Ier. 5. 19. when the true God is worshipped in a way that he hath not appointed 2. Intestine divisions Isa. 9 ult compared with 10. 6. 3. Incorrigiblenesse under lesser judgements Isa. 9. 11. 4 Wearying of God Isa. 7. 13 18. 5. Unworthy and wicked compliances Hos. 5. 13. CHAP. XI Signes of a Christian in regard of sinne and that great corruptions may be found in true Christians OF the first Signs of a Christian in regard of sin First He is convinced of sin Iohn 16. 9. the Greek word signifies to evidence by demonstration the Spirit so demonstrates it that a man hath nothing to object Psal. 51. 13. Secondly He is free from its dominion as Paul saith Sinne shall have no dominion over you for you are not under the law but under grace and after Being freed from sinne Whosoever is born of God sinneth not John They do no iniquity David They serve not sin in the lusts thereof He hath not an habitual resolution to continue in sinne Thirdly He is troubled and wearied with the reliques of it and driven to Christ for pardon and help He is weary of sin and every sin so farre as he knoweth specially his own sin and that iniquity which cleaveth closest to him His flesh is inclined to it but his Spirit is a verse from it and even tired and burdened with it so that he often sighes out in himself the complaint of St Paul O miserable man that I am Still as he prevails more against sin the remainders of it do more afflict him sinne in it self considered is his greatest unhappinesse that he hath so vile a nature is prone to so vile deeds and doth in many things so foolishly offend this troubleth and disquieteth him even then when he hath no other crosse to trouble him and many times imbitters all his prosperity Fourthly He is grieved
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
race of men besides and so God is satisfied by his sufferings and obedience so that he may be and is in justice ready to forgive the sins of men for his sake Hence we are said to be the righteousnesse of God not of man or Angels because it is such a righteousnesse as God accepts of as equivalent to that dishonour offered him by sin This may seem to have been signified by the fabrique of the Ark Table Incense Altar all which signified Christ for they were all made of Wood even Shittim-wood a Wood not subject to corruption but this Wood was overlaid with gold to expresse that the meannesse of the humanity was hidden out of Gods sight and the excellency of the Deity causeth the Church to be so acceptable to the Father and to come so near unto him Therefore the Apostle saith That God redeemed us with his own bloud had it not been Gods bloud we should not have been washed from our sins by it So the Scape-goat carried away all the sinnes into the wildernesse the Goat that was slain did it not This Scape-goat signified the God-head which though it self did not suffer yet made the sufferings of the humanity available to wash away our sins as one man of great quality and place is sit to be set in balance with ten thousand common souldiers and his life alone fit to be a ransome for them all so it is in this case else we could never have been redeemed Thirdly Christ must do some things after his Redemption which cannot be done but by God he must pour forth the gift of his Spirit upon us baptizing us with the holy Ghost as Iohn Baptist taught and none can send the Spirit of God into the hearts of whom he will but he that is God Again He must overcome sinne in us and Satan for us and guide and govern his Church to eternal life through all the multitude of those enemies which lie in wait to hinder their salvation which no lesse power and wisdom could do then the power and wisdom of God even infinite wisdom and infinite power He must vanquish principalities and powers that must save us so could none but God himself Lastly It made most for the commendation and honour of Gods infinite grace that he would imploy so eminent a person in the businesse of our Redemption being a work of so iufinite abasement and difficulty Suppose that some Angel had been able to do this work and to do it perfectly yet it more exalts the excellency of Gods love to mankinde which he intended to shew in this work that he might convince Satan of lying when he chargeth him with not loving men that he would seek no meaner person but his own and onely Sonne Herein is the love of God made manifest that he sent his Sonne into the world and herein is love that he loved us and gave his Sonne to be a propitiation for our sins As a King might equally dispatch a businesse for the ransoming of his servant by a meaner Person if he would but to grace him the more and to shew greater respect to him he effecteth that treaty by the most honourable personage of the Court. We give the best gift we have to them we love most though another might serve the turn so God gave the best thing he had or could give to redeem us his onely Sonne So much of this that Christ is God and how and why he must be God CHAP. III. Of CHRISTS being Man NOw I am to shew in the next place that he was man Christ is set forth three wayes in the Scripture 1. Christus in promisso so the Patriarchs and Saints beheld him under the old Covenant he was set forth unto Adam in the seed of the woman Gen. 3. 15. to Abraham as the seed in whom all Nations are blessed to Iacob as Sâ—iloh to Iob as Goel to David as the Messiah to Zachary as the man whose name is the Branch to Malachi as the Sunne of Righteousnesse with healing in his wings 2. Christus in carne 1 Joh. 14. 2 Tim. 3. 16. 3. Christus in Evangelio Christ as he is discovered and set forth in the Gospel that is the glasse wherein we behold the glory and excellency of Christ 2 Cor. 3. 18. But I am now to speak of his Incarnation or his being a true man 1. He had the name of a man 2. He came of the race of mankinde He is called Man 1 Tim 2. 5. Luk. 23. 47. The Son of man Dan. 7. 13. Matth. 8. 20. 16. 13. Mark 10. 45. Apoc. 1. 13. This the Scripture foretold before in saying That the seed of the woman should crush the Serpents head and that in the seed of Abraham all Nations should be blessed and that a branch should spring out of the root of Iâ—sse Therefore the Apostle saith He was made of the seed of David according to the flesh And he that confesseth not that Iesus Christ is come in the flesh is not of God More particularly Christ is called The Son of Mary Luke 1. 31 44. the holy Ghost goes further and shews of what Tribe he was Heb. 7. 14. nay of what family Rom. 1. 3. 2. He had the birth and growth of a man he was conceived in the womb of his mother as a man Luke 1. 31. He was born in the usual time as a man Luk. 2. 7. swadled like a man Luk. 2. 12. He grew up as a man both in respect of body and minde Luk. 2. 40 52. and therefore he was a true man 3. The same thing is proved evidently by the story of the Gospel which ascribes to him the parts the sufferings the actions and affections that are peculiar to man He had the essential parts of a man a body as it was written A body thou hast given me and they took his body from the crosse and laid it in a sepulchre a soul Matth. 20. 28. 26. 35 38. Luke 23. 46. Iohn 10. 15. 5. 21. Knowledge Understanding Wisdom and Will which are proper to the reasonable soul are given unto him He did dispute and reason He had the integral parts of a man as bones flesh hands and feet They pierced his hands and his feet A Spirit hath not flesh and bones as you see me have They crowned his head with a crown of thorns and one of the souldiers thrust a spear into his side and forthwith came out water and bloud he lift up his eyes to Heaven he kneeled on his knees and prayed sure he was very man that had all the parts of a man 4. He had the infirmities which accompany the whole nature of mankinde He was Hungry Matth. 4. 2. Thirsty Iohn 4. 7. Wept Iohn 11. 35. was Weary he died as other men do giving up the Ghost Iohn 19. 30. 5. He had the actions of a man he sate down to meat he drank of the fruit of the
to use violence against him nor possibility to proceed by violence It was so with us our misery came in regard of God from our own default so that he was tied by the rules of his own justice to cast us off from himself and from the enjoyment of those benefits that he had once bestowed upon us And such is the weighty power and omnipotent arm of the most high that it was impossible to pull us from out of the hands of his justice whether he would or no. Wherefore then remained alone this way of buying us out of his hands by laying down a sufficient ransome for us and so did Jesus he laid down his life as a ransome for many One was made free among the Romans Vi precio manumissione Christ by force hath delivered us from sinne and Satan Col. 2. 13 14. paid the price to his Father 1 Tim. 2. 6. a price every way equivalent to the debt and hath manumitted us also from the justice of God The price which he paid to redeem us was no lesse then that of his own most precious bloud as Peter tels us by which it came to passe that Justice being satisfied the Lord God of heaven willingly released us from his curse and wrath and the punishment due to our sins Indeed in regard of Satan and the flesh we are to them in unjust captivity as I may speak as was Israel in Egypt to Pharaoh The Devil had by fraud craft subtilty guile made us his slaves and by force kept us under his servitude wherefore God dealeth not with him by way of composition but compulsion drawing us out of his power in spight of his heart but with his Father he effecteth our deliverance another way even by compounding and paying for our deliverance You see why and how he is a Redeemer and therefore this Title is often given him The Lordthy Redeemer and thy Redeemer the holy One of Israel All that is in God is offended by sin and all in sin yet two Attributes of his are especially offended by it 1. His Justice that whereby he cannot but punish sin where ever he finds it under the guilt of it 2. His holinesse whereby he cannot but hate sinne where ever he finds it in competition with him There are two things in sinne the commanding and condemning power of it Vis dominandi vis damnandi Rom. 8. 2. In Christs death there are two things 1. The price or value of it 2. The power and efficacy of it The price of Christs death takes away the condemning power of sinne and so Gods Justice is satisfied the power of Christs death takes away the commanding power of sinne and so his holinesse is appeased Faith layes hold on the price of Christs death which takes away the condemning power of sin by new obedience we partake of the vertue and efficacy of Christs death whereby the commanding power of sinne is taken away Christ is a Saviour by his merit and power He doth conquer for us by his merit and in us by the efficacy of his Spirit Christs merit is necessary 1. In regard of the difference of the enemies God and the Law are our enemies by right the Devil and the World out of malice God could not be overcome therefore he must be reconciled the Law could not be disanulled therefore it must be satisfied In regard also of the Devil that fights against us as a tempter so Christ was to overcome him by his power and as an Accuser so Christ was to overcome him by his merit Rom. 8. 34. Secondly Because of the different quality and respect in which Satan is an enemy 1. He had a legal right as Gods executioner Ephes. 2. 14. 2. He had an usurped power Iohn 2. 32. the Lord made him an executioner we made him a Prince by the merit of Christ Satan is put out of office Secondly Christ is a Saviour by power and the efficacy of his Spirit 1 Cor. 15. 57. Rom. 16. 20. Iohn 10. 24. 1. It is bestowed upon us by vertue of Christs intercession Heb. 7. 25. Rom. 5. 10. Zech. 3. 2. 2. It is sued out by prayer Rom. 1. 27. 3. It is conveyed to us in the Ministry of the Word Psal. 8 2. Isa. 53. 1. Rom. 1. 16. 2 Cor. 10. 5. 4. This power is received and given by faith 1 Pet. 5. 10. But the third Title followeth He is called a Mediator betwixt God and man and a Mediator of the New Covenant A Mediator is a Person that laboureth to set at agreement two or more parties that be at variance and therefore it is required that he be interessed into both parties and have such a right in both that in reason both should and so farre as they are good and wise both will hearken and consent unto him So Christ is a middle Person betwixt God and man that he might fitly discharge the great work of making a peace betwixt God and man whom sinne had set at odds and of reconciling the one to the other that were grown to be at enmâ—ty one with another The first Covenant the Covenant of works was such as needed no Mediator and therefore it was made without a Mediator by the Persons covenanting alone without any coming betwixt for there was perfect amity betwixt them and that Covenant gave Laws for the continuing and perfecting of that amity For the Creator loved the creature as he needs must because there was nothing in the creature that came not from his own work and so must needs be pleasing to him for it is impossible that the Creator should hate the creature so long as nothing is found in it but that which he puts in him and the creature also loved the Creator perceiving in him nothing but love and favour by which he had done much good for him already and was willing to do more and not willing to do him any evil except himself should pull it upon himself by sinning which he had not yet done and which he knew himself able to forbear doing So this first Covenant needed no Mediator the persons being perfectly united in good accord and love But the second Covenant was to be made betwixt parties mortally offended and exceedingly fallen out one with another For God the Creator was justly become an enemy to man that is incensed against him and fully resolved to punish him with great and heavy punishments and man the creature was unjustly become an enemy to God the Judge hating him and muttering against him because of the just punishment which he was to feel from him for his sins Wherefore this Covenant must be made by a Mediator a person that could and would as it were go between these two offer to either reasonable conditions of agreement and labour to win them to accept of these conditions that so enmity might cease and peace be setled between them So did Christ he came betwixt his Father and us offered to his
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
and so are many able Protestant Divines Rivet in Gen. 28. Exercit. 125. and in his Iesuita vapulans Capel in Thes. Theol. Salmur Mr Cartw. against the Rhemists on Heb. 7. 4. and in his necessity of Discipline Mr Dod. Bishop Carleton Dr Prideaux Dr Sclater and Mr. Whateley were for the affirmative The Question saith Mr. Mede on Act. 5. 3 4 5. should not be Whether Tithes are due to the Ministers of the Gospel meaning as a duty of the people unto them but rather Whether they be not due unto God for so is the style of the Scripture All the tithes are mine these I give to Levi and not you There are many other uses for the imploiment of Bona Sacra if they be more then is competent for them and theirs Of Preaching It is in a setled state of things the publick interpretation and application of Scripture by a Minister assigned to the Office to a Congregation assembled for that purpose Or it may be defined A sound explicating of Gods Word with application of it in the way of Power and Office by him who is thereunto called 1. An Explication of Gods Word Nehem. 8. 8. The Levites when they read the Law of God or gave the distinct sense and meaning of the words So must the Minister he is commanded to divide the Word aright See Luke 24. 27 32. 2. Sound or right Explication for there is a depraving of the Scripture 3. With Application Reprove Rebuke Exhort with all long-suffering and Doctrine See 1 Cor. 14. 3. 2 Tim. 4. 2. 4. By Office and Power in him that is called So the general duty which lies on every Christian may be distinguished from the peculiar Office â—â— a Minister private Christians are to teach and admonish one another there is an Exhortation Charitative and Potestative which belongs to him that is called One saith It is an Ordinance of Christ whereby persons have received Gifts from Heaven and are separated to that Office to make known the will of God for the perfecting of the Saints The efficient cause is 1. Supream and principal Jesus Christ. 2. Instrumental persons which have received Gifts from heaven are called and set a part to the Ministery Secondly The material cause of it the Doctrine of Salvation Thirdly The formal making it known and applying it Fourthly The final for the perfecting of the Saints By the Word preached 1. Light shines in unto men Psal. 19. 7. to the end 2. It helps the Saints to mortifie their corruption Psal. 119. 9. 3. By it we conquer the devil Ephes. 6. 4. We overcome the World Iohn 5. It inableth us to perform the duties of our relations Col. 3. 16. to bear all crosses Rom. 5. 4. 6. Fils us with consolation and keep us from being Apostates The word is interpreted aright by declaring 1. The order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. Preaching consists of these Ingredients 1. Right Understanding 2. True dividing 3. Faithful interpreting 4. Zealous uttering 5. Powerfull applying It is not I suppose simply necessary one should take a set Text. Christ when he executed the Office of a Minister here on earth and taught the people sometimes interpreted a place which he took out of the Scripture as Luâ— 4. 17. out of Isaiah sometime without any set Text he spoke those things which were most apt for the edifying of the Church For the most part Christ preached sitting as Matth. 5. 1. Matth. 26. 55. Luk. 4. 16. Iohn 8. 2. so did others who came to great place and dignity in the Church ordinarily preach sitting too and therefore their Churches were called Cathedral because they preached sitting in chairs The Apostles were wont more often to stand as is manifest from Act. 13. and other places Christ sate to shew his great and eminent authority The Apostles stood to shew their respect to Gods people Raynold de lib. Apoc. Whether private persons not in office may preach If they have a Calling either it is Ordinary or Extraordinary if ordinary then they are not only gifted but tried and separated to it That men though gifted without being called to the Ministery and by Ordination set apart for it should take upon them the Office or ordinary exercise of preaching seems repugnant to those Scriptures Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22. Christ therefore frequently urgeth this That he was sent from his Father Punishments have been inflicted on those that have medled beyond their Call as Uzziah Three places are alledged for Lay-mens preaching Rom. 12. 6. 1 Cor. 14. 31. Act. 8. 14. for their venting their experiences as they call it For the first place he means those that are by Office Prophets and Ministers or Deacons they must preach not those that have abilities only for then it will follow those that have ability may baptize and rule too The word Gift is used in Scripture for the Office it self or gifted calling Ephes. 4. 8 11. Two things are required to a calling Gifts and Authority Iohn 20. 21 22. For 1 Cor. 14. some think Paul speaks in that place not of ordinary preaching but of prophesying by the Spirit that is by Revelation Mr Cotton tels us these were not ordinary private men but such as had extraordinary Gifts the Gift of Tongues and the like liberty of preaching is not allowed them that want the like Gifts See 1 Cor. 12. 28 29 30. That place Act. 8. may receive answer from my Annotations on Acts. 11. 20. a like place Some learned Divines though they hold none may enter into the Ministery without a peculiar Call yet do say that a private man sufficiently gifted if he have the approbation of the Church may teach publickly they build it on that place 1 Cor. 14. where when the beleevers did meet together they are allowed to prophesie Mr Lyford in his Apology for our publick Ministery and Infant-Baptism Conclus 2. pag. 27 28. proves by three Reasons that the prophesying 1 Cor. 14. was extraordinary and not a standing ordinary Gift in the Church and others are of his judgement as Mr. Norton in his answer to Apolloâ—ius Chap. 11. and vers 30. of this Chapter proves as much The Scriptures lay down these Rules First No man must preach except he be sent take any office upon him unlesse he be approved a Gospel-order is to be preserved the Deacon the meanest order is to be approved A man is not to call himself nor to be a Judge of his own sufficiency Secondly People are admonished to take heed what they hear Mark 4. 24. and whom they hear 2 John 10 11. Thirdly Some will undertake to be teachers though they be never so ignorant of the things they teach 1 Tim. 1. 7. Fourthly Under this pretence false Prophets go forth into the world to corrupt the truths of God and poison the
I have shewed in my first Book of the Scriptures Secondly It tends to the extream dishonour of Christ 1. In making other Intercessours 2. In making each man his own Saviour by his own works 3. In feigning a Purgatory Thirdly It tends to the damnation of mens souls 1. In drawing them to put confidence in their own works 2. In making them content with lip-labour in stead of prayer 3. In mocking them with counterfeit confession 4. In teaching them to commit Idolatry 5. In teaching them the doctrine of venial sins and that these may be pardoned without either confession or contrition There is a double way of advancing Antichrist First In way of Worship and Superstition Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar Secondly By publishing and maintaining the Doctrines of Popery the most refined Doctrines conditional Decrees Free-will Auxilium sufficiens omnibus ad salutem media scientia in God and Universal Redemption in Christs intention final Apostasie These are the Jesuites Doctrines Arminius had it from them Christians that have cast off Popery should be so farre from returning again to Babylon that they should pray for the destruction and utter ruine of that man of sinne and with confidence expect the accomplishment of the Prophecies in that kinde The End of the sixth Book THE SEVENTH BOOK OF OUR VNION And Communion WITH CHRIST And our Spiritual Benefits by him and some special Graces CHAP. I. Of our Union with Christ. HAving handled the work of Redemption in the Nature and Person of it Now I shall speak of the Application of it by the holy Ghost That is a special part of Gods Providence whereby those things which Jesus Christ hath purchased are by the operation of the holy Ghost made effectual to all those for whom they were appointed Four things are considerable in it 1. The foundation of it 2. The efficient cause or worker of it 3. The persons who shall be made partakers of it 4. The parts of this work 1. Union and conjunction with Christ. 2. Communion with him The ground work of it lies in three things 1. The donation of God the Father Iohn 6. 39. All that my Father hath given me shall come to me 2. The intendment of Christ in all the work he wrought Iohn 17. 19. For their sakes do I sanctifie my self that is separate my self to the work I undertook 3. The Fathers accepting it done for them as heartily as if they had done it in their own persons 2 Cor. 5. 19. 2. The efficient cause of it the holy Ghost that is the third Person in the Trinity who is equal to the Father and the Son The making of man was in some respect appropriated to the Father redeeming him to the Son the making it effectual and applying it was the work of the holy Ghost 14 15 and 16. Chapters of Iohn I will send the holy Ghost The Comforter he shall lead you into all truth Convince you of sinne righteousnesse and judgement There is no one branch of our partaking of Christ but what is totally ascribed to the holy Ghost The sending of the Gospel is by the holy Ghost they are the gifts and graces of the holy Ghost Faith Union with Christ and Communion with him in all his Offices are from the holy Ghost the Spirit teacheth governeth comforteth Reason Because no inferiour person could effect it Ephes. 1. 19 20. Thirdly The Persons to whom this work of application belongs or who shall be made partakers of Christ but the Decree of Election and Reprobation have been handled already There are a certain number whom God hath appointed to come to life by Christ the Spirit of God will make the means effectuall to all his Fourthly The parts of this work 1. Union and conjunction with Christ. 2. Communion with him 1 Ioh. 5. 12. I shall first speak of our Union with Christ. Christ is said to dwell and abide in us and we are said to be Christs to be partakers of Christ to be cloathed with Christ and abide in him The Spirit of God sets it out in five similitudes 1. Of food made one with the body Ioh. 6. 5 6. 2. Of Head and Members Ephes. 1. 22 23. 3. Of the foundation and building Ephes. 2. 20 21 22. 1 Pet. 2. 4 5 6. 4. Of the stock and branches Ioh. 15. 4 5 6 7. 5. Of the Husband and Wife Ephes. 5. 31 32. We must be one with Christ as we were one with the first Adam say some two wayes 1. Naturally as we bore his image 2. Voluntarily as we consented to his Covenant so with the second Adam 1. Naturally by receiving of his Spirit 2. Voluntarily consenting to his Covenant Though it is not easie to conceive how we can be said to have consented to his Covenant but as being in him and so his consent did include ours The Union begins on Christs part he layes hold on me by his Spirit Rom. 8. 9. Phil. 3. 12. Gal. 4. 5 6. 1 Iohn 4. 13. This Spirit works a principle of faith in us that layes hold on Christ and accepts him for our Head and Husband for ever Iohn 1. 12. Ephes. 3. 17. He will take Christ 1. With all his Offices for a Lord as well as a Saviour 2. With all his graces 3. With all his inconveniences Christ with poverty with disgrace with the stake There is a three-fold Union between Christ and a Believer 1. Mystical with Christ as a Head the fruit of that is intimacy 2. Moral with Christ as a patern or example 3. Judicial with Christ as a Surety whereby we are concerned in every act of Christs mediation the fruit of this is interest This Union between Christ and us is wrought by the Spirit Ephes. 4. 4. He unites God and us and us one with another He works it by the Ministery of the Word 1 Cor. 1. 9. Iohn 6. 44 45. and a religious use of the Seals 1 Cor. 12. 13. Rom. 6. 3 5. 1 Cor. 10. 16. Some make our Union with Christ to be only a relative Union others an essentiall personall Union as if we were Godded with God and Christed with Christ. I would not be too bold with those expressions of Nazianzen because I see they are abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First There is more then a relative Union as that place 1 Cor. 6. 17. forcibly proves 2. These Reasons 1. This Union is set forth by similitudes which shew a real Union Iohn 15. 1. 1 Cor. 12. Head and Body 2. Because our Union with Christ is compared to the Mystery of the Trinity and is like to the Union of the Persons in the Divine Nature Ioh. 6. 57. 14. 20. 17. 21 22 23. We are one not in the same kinde or degree of Union nor in so high and glorious a manner 3. Because it is not a Union founded only in terms of Scripture but
really wrought by the Spirit of God 1 Cor. 12. 13. 4. Because there are real effectual comforts and graces derived to us from hence Rom. 6. 4. Phil. 3. 10. Secondly It is not an essential Union 1. Because the Union is mystical not personal the two Natures in Christ are essentially united because they are made one person it is a Union of persons our persons are united to Christ yet not a personal Union we make not one person but one body with Christ and not one body natural but mystical 1 Cor. 6. 17. 2. Those that mingle and confound the persons make the mystical Union higher then the personal the personal Union did not confound the Natures make the man God Object The whole Church is called Christ 1 Cor. 12. 12. and we are made partakers of the Divine Nature Answ. We must not apply that to Union which is proper to Communion Communion is the common union of all the members with Christ. It is folly to apply that to one part which is proper to the whole body Head and Members is Christ mystical the parts are of the body but not the body There is a great deal of difference between the Divine Nature as it was in Christ and as it is in us Col. 2. 6. compared with that of 2 Pet. 1. 4. He had the fulnesse of the God-head we are only partakers of the Divine Nature the God-head dwels in him personally in us spiritually 1 Iohn 4. 16. there is a likenesse wrought in us to the Divine Nature This Union between Christ and us is 1. Real though he be in Heaven we on earth because the same Spirit that dwels in him dwels in us it is not only notional nor moral as betwixt friends 2. Mutual I am my Beloveds and my Beloved is mine and total whole Christ God and man is ours and the whole man soul and body must be his Psal. 45. 10. therefore we are said To eat his flesh Drink his bloud 3. Spiritual Christs Spirit is communicated to us and abides in us 4. Operative where Christ dwels by his Spirit he casts out Satan and takes possession of the soul and furnisheth it with his graces repairs his Image in us communicates his life to us gives us strength to bear crosses 5. Intimate Iohn 17. 21. Cant. 8. 12. it was not enough to say My vineyard but my vineyard which is mine 6. Strong and inseparable Death dissolves marriage not this Union Rom. 8. 34 35 36 37 38. It brings us nearer Christ by vertue of this mystical Union with Christ the dead bodies of the Saints are raised up at the last day This Union with Christ is one of the deep things of God one of the great mysteries of the Gospel Ephes. 5. 30 32. Our Saviour in his preaching began with the Doctrin of Repentance Mat. 4. 17. then went to that of Sanctification in general in the fifth sixth and seventh Chapters of Matth then he proceeds to the Doctrin of Faith sixth seventh and eighth Chapters of Iohn and lastly to his Union with the Saints fourteenth fifteenth and sixteenth Chapters of Iohn There are three mystical Unions not to be understood by a creature 1. The Mystery of the Trinity wherein three distinct Persons make but one God Deut. 6. 4. 2. Wherein two distinct Natures make one particular person so there is one Christ 1 Cor. 8. 6. 3. When two distinct Natures and Persons are united by one Spirit so there is one Church Cant. 6. 8. How to know whether I am united to Christ. I have then received the Spirit of Christ 1 Iohn 3. 24. Rom. 8. 26. He walks in the Spirit lives by the Spirit is led by the Spirit Two Rules to know that Christ is then first A Spirit of Mortification he 1. Helps thee to subdue thy darling sins 1 Iohn 3. 8. 2. Helps thee to overcome thy secret spiritual sins the power of natural conscience may keep under grosse sins but what power have you to subdue contempt of God impenitency hardnesse of heart pride envy Secondly Christ is also a Spirit of Sanctification 1 Pet. 1. 2. 1. In renewing the inward man That which is of the Spirit is Spirit 2. In transforming the outward man 1. He is willingly ignorant of no truth 2. He lets it break forth into practice 3. Layes out whatever is dear to him for Christ as Nehemiah Esther Benefits which flow from our Union with Christ 1. Reconciliation God looks not upon us as enemies Luk. 2. 14. 2. Union with the holy Trinity God the Father Christ dwels in God and God in him 1 Thes. 1. 1 2. The Spirit he is said to abide in them and they in him 3. He hath an interest in all Christs relations Iohn 17. I go to my Father and your Father my God and your God this gives boldnesse and accesse to the throne of Grace 4. The Promises come to be yours by your union with Christ 2 Cor. 1. 20. they are made with Christ and with you in him he is Primus foederatus say some yet others say Christ is Mediator of the Covenant but not a party with whom the Covenant is made I will forgive their iniquities c. this they say is not made with Christ who knew no sinne Besides they urge that it is expresly said I will make a new Covenant with the house of Israel c. And all spiritual priviledges 1 Ioh. 5. 12. this is the ground of all imputation of righteousnesse 5. We are presented to the Father through Christ he not onely presents your services but persons Exod. 12. 29. Heb. 7. 24 28. Eph. 1. 6. Phil. 3. 9. The end or intendment of this Union 1. To be the highest exaltation to his people that their persons are capable of the Angels are not so united to Christ as the Saints they are his servants not his members 2. That this might be the foundation of all Communion betwixt Christ and the soul he is the head we the members by vertue of the hands union with the head are all living operations He is the foundation we the building He the stock we the branches He the Husband we the Spouse by vertue of this conjunction he looks for duties from us there is a living in him a bearing fruit in him and we for priviledges from him we partake with him in his Righteousnesse Victories Graces Inheritance Directions to preserve our Union or Conjunction with Christ He is united to us by the in-dwelling vertue of his Spirit 1 Cor. 12. 13. 1 Iohn 3. 24. 4 13. and by faith Iohn 1. 12. 1. Do not grieve Gods Spirit Ephes. 4 23. Delicatares est Spiritus sanctus Tert. if he counsel rebel not 2. Maintain thy faith beleeve strongly against all doubts and apprehensions of thy own unworthinesse the Spirit comes by faith Gal. 3. and it is kept by it faith is the bond of union on our part as the Spirit on Gods 3. Use the
Firm therefore called the riches of assurance of understanding and so opposite to doubting 2. Absolute and illimited beleeves precepts promises and threats Some expressions of Scripture seem to lay much upon assent as 1 Iohn 4. 2. 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices the Gospel was a novel Doctrine contrary to the ordinary and received principles of reason persecuted in the world no friend to natural and carnal affections and therefore apt to be suspected Assent now is nothing so much as it was then 3. There is a consent to the goodnesse as well as an assent to the truth the one is the act of the understanding the other of the will The soul upon the information that Gods Spirit gives me of the excellency of Christ and his suitablenesse to me assents to the truth of it and consents to the goodnesse of it and makes choice of him for its portion Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel 4. A resting and relying upon Christ alone for grace and salvation Psal. 23. 1 2 6. Psal. 27. 1. Iob 19. 25 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff 2 Chron. 16. 7 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting the New cals beleeving This confidence of special mercy is the form and essence of faith without which faith is not faith nor justifies the sinner The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins They say it is a confidence that God may remit and a good hope that he will or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life The Doctrine of Faith is in three things 1. There is a necessity of relying on Christ alone 2. There is an allsufficiency of ability in him being God and man to be an high-Priest to make intercession for us 3. Of his willingnesse that we should have pardon grace comfort and salvation by him There are promises 1. Of free-grace that God will justifie the ungodly and pardon sin for his own names sake 2. Of grace that God will give Faith Repentance Love and a new heart 3. Unto grace that if we beleeve and repent we shall be saved These promises are all we have to build our faith on for our eternal salvation In all recumbency it is not enough to regard the strength of the act and rightnesse of the object carnal men will say I place my hope in Jesus Christ for salvation Micah 3. 11. but there are other circumstances to be observed First The method and order of this recumbency the resolution of an humbled sinner to cast himself upon Christ the main end and use of faith is to comfort those that are cast down Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon or leaning upon God which supposeth a sense of misery Secondly The warrant and ground of it we must go to work considerately understand what we do 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ but have no ground for it Ier. 7. 4. Thirdly The effects and fruits it cannot stand with a purpose to sin Ioh. 13. 10. Heb. 10. 23. We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousnesse all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and sufferings by the price and merit whereof we are justified and saved and stand as righteous in Gods sight and as it hath a special respect and relation thereunto There are divers degrees of faith Little faith Mat. 8. 26. Great faith Mat. 15. 28. Full assurance of faith Rom. 4. 21. First There is some unbelief in all the servants of God because there is not in any man in this world a perfection of faith faith is mixt with unbelief Secondly Many have a true faith yet a very weak faith Christ will not break the bruised reed Christ chides his Disciples for their weak faith and Peter Mat. 13. O you of little faith And how is it that you have not faith Luk. 4. See Iohn 4. and Matth. 9. Moses David Abraham Isaac were subject to great weaknesse of faith Reasons 1. Sense and reason do in many things contradict the conclusions of faith to beleeve in the mercy of God when we have so much sin 2. The knowledge of God in the best of Gods people which is the pillar and foundation of their faith is but imperfect 3. Satan above all things most opposeth the faith of Gods Saints because he knows that in this their very strength lies Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith 1 Pet. 5. 9. 1 Iohn 5. 4. In two things the weaknesse of faith most discovers it self First In thinking that we shall not finde the good things which God promiseth to give Secondly That we shall not be delivered from the evil things which he hath undertaken to deliver us from Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience All holy exercises serve to strengthen faith especially two First Prayer with the Apostles to the Lord to increase our faith and to fill us with joy and peace through beleeving 2. Meditations specially directed to that end of the omnipotency of God his perfect truth and his accomplishment of his Word formerly to our selves and others There is a twofold state of faith a state of Adherence and a state of Assurance First A state of Adherence Affiance and Recumbence the act of the soul accepting Christ and giving it self to him Isa. 50. 10. Luk. 18. 13. There is a great peace in a faith of Adherence Heb. 4. 3. 1. In respect of the guilt of sinne it shewes the Lord Jesus as a Sacrifice for sinne 2. In reference to God I have heard saith such a one that the Lord is a God pardoning iniquity transgression and sinne there is tranquillity when one casts his sinne on Christ and ventures his soul on the free-grace of God Isa. 50. 10. Secondly Of Assurance 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit 1. One may have the faith of adherence roll his soul on Christ and be willing to accept him that hath not the faith of evidence as Heman Psal. 88. The fearing of God
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
things that are present Luke 15. 12. 6. 24. Psal. 17. ult An unbeleever will venture upon future evils to be freed from evils present A godly man fears two things chiefly sin in this world and wrath in another 2 Cor. 5. 10. 3. To live more to things invisible then visible Heb. 11. 1. 2 Cor. 4. ult Heb. 11. 7. The invisible things are the great things Angels mens souls the great glory God promiseth his people is invisible 1 Cor. 2. 9. 4. To beleeve those things to be certain which are incredible to nature Rom. 4. 18. Psal. 73. begin that the Saints are happy in all their miseries and the wicked miserable in all their happinesse 5. To keep to the word of faith in all our conversation Isa. 8. 20. Gal. 6. 16. Psal. 119. 92 93. Psal. 17. 4. 6. To beleeve that all the providences of God are subservient to his promises even when they seem to be against them Heb. 11. 13. 7. To beleeve so the fulfilling of Gods promises that we make not haste but wait Gods time for the fulfilling of them Isa. 28. 6. Since God will 1. Certainly perform what ever he hath promised 2. He will fulfill it in his own season Luke 1. 20. 3. His season is the fittest Therefore it is most reasonable we should wait Gods time and not make haste Two things make faith strong Knowledge and Affiauce when these are strong faith is strong though there be not assurance By the woman of Canaan Mat. 15. 25. and the Centurion Mat. 8. 10. it appears that four things shew what a strong faith is 1. The more it relies on a naked word the lesse it hath of sense Heb. 11. 13. 2. When it bears up the soul against great opposition Rom. 4. 21. The woman of Canaan would take no denial still she cries Lord help me Though he kill me saith Iob I will trust in him 3. When it finds out arguments to support the soul. The Son of David saith the woman of Canaan is sent to Gentiles as well as Iews and the dogs eat of the crums that fall from the masters table 4. When it draws out the heart to earnest and incessant prayers and perseveres therein Psal. 88. 13. Gen. 49. 24. It is a common mistake that where there is no joy of the holy Ghost no assurance there can be no strong faith God usually proportions mens afflictions according to the greatnesse of their faith afflictions are therefore called the trial of faith 1 Pet. 1. 7. See Isa. 27. 8. Ier. 30. 11. Spiritual desertion is the greatest affliction that can befall a godly man it befell Christ when he cried out My God my God why hast thou forsaken me therefore they have the greatest strength that are most exercised with afflictions 2. This is the way the Lord takes with his people many times to try them after assurance by hiding his face from them Mens graces are râ—pened not only by communion but by desertion Therefore there may be strong faith and more grace where there is no assurance Motives to get Faith First This grace brings God most glory It doth that to God in a way of duty which God doth to the creature in a way of grace God justifies sanctifies glorifies Faith first justifies God Isa. 18. 13. Luke 7. 29. against the accusations of the world and fond surmises of our own hearts Heb. 10. 29. 2. It sanctifies him 3. It glorifies God Rom. 4. 20. Secondly It doth us most good 1. Our life stands upon it Gal. 2. 20. 2. Brings peace Rom. 5. 1. 3. Glory 1 Pet. 1. 9. Helps to Faith Consider thy condition while an unbeliever thou liest under the guilt of all thy sins and the wrath of God what ever thou dost is displeasing to him Secondly Labour to lay hold on the promise of God Iohn 3. 16. Be convinc'd 1. Of the truth 2. Of the goodnesse of it 3. Seek earnestly to God to work this grace in thee CHAP. V. Of the Communion and Fellowship Believers have with Christ and their Benefits by him and specially of Adoption THis is the highest intimacy between Christ and his people A Fellowship 1 Iohn 1. 3. A Friendship Iohn 15. 15. The Church is called the Lambs Bride Husband and Wife make but one flesh Christ and a believer make one Spirit 1 Cor. 6. 17. Communion with God through Christ by the Spirit is the great duty and priviledge of the Gospel 2 Cor. 16. 13. 1 Iohn 1. 3. It is begun by faith carried on by fear and love perfected in heaven Consider First The honour of this Communion Christ hath our nature our sins our wrath and shame thou hast his Titles Nature Spirit Priviledges He is one with God thou art one with him He is Gods fellow Zech. 13. 7. thou his fellow Psalm 45. 7. God is Christs God and our God his Father and our Father Secondly The comfort of it Iohn 15. 12. This joy differs from the joyes in heaven not in kinde but in measure Psal. 16. ult 2 Cor. 1. 5. Hos. 2. 11 12. Thirdly The Priviledges you enjoy by this Communion 1. Liberty of accesse to God Rom. 8. 15. Heb. 4. 6. they come to him sitting on a throne of grace Heb. 4. 16. 2. An interest in Gods particular providence and a sanctified use of the creatures 1 Cor. 3. 21. 3. The influences of grace 1 Cor. 1. 30. Iohn 14 6. Evidences of this Communion 1. Holinesse 1 Iohn 1. 6 7. 4. 13. Iohn 14. 17. Rom. 8. 9. 2. Heavenlinesse Phil. 3. 20. Col. 3. 1. 3. Delight in God Deut. 4. 7. Psal. 84. 12. 4. Reverence toward God and humility toward men 5. A constant dependance on God for Direction Comfort and Strength Iohn 15. 5. 6. Living to his Glory and consecrating all we have to him Whole Christ is ours and we are all his Cant. 2. 14. He is ours by his own grant and we his by our consent The Benefits which Believers partake of through Christ are either in this life or in the life to come In this life 1. Relative which make a change of our state 2. Moral which concern the change of our persons First Relative which concern the change of our state and condition 1. Adoption 2. Justification Secondly Moral which concern the change of our persons Sanctification Some say Adoption is the first of all the priviledges communicated to us Others say Justification Of Adoption As soon as a soul is by faith united to Christ he is made the childe of God in the Sonship of Christ 1 Iohn 3. 1. God is said to have three sorts of Sons 1. By Nature or Generation so Christ. 2. By Creation the Angels 3. Voluntarily made his Son his adopted childe It is little mentioned in the Old Testament in the New frequently because the Romans who had then the Empire of the world had subdued the Jewes to them and communicated their customs to them it was an
our sins be pardoned 1. Did you ever repent for sin that is a necessary condition though not a cause of the forgivenesse of it Act. 3. 19. 2. Examine your faith in Christ Rom. 4. 3. Being justified by faith we have peace with God 3. Remission and Sanctification go together Heb. 9. 14. 4. There is a witnesse of bloud 1 Iohn 5. 8. the Spirit of God gives testimony of our Justification as well as Sanctification Whether peccata remissa redeant Whom God justifieth Rom. 8. 30. that is forgiveth their sins them he glorifieth The Remission of sins is perfect it makes as if the sin had never been it is called blotting out and throwing into the bottom of the Sea taking of them away there is much difference between taking away the guilt and power of sinne the later is taken away by degrees and in part but the guilt of sinne is quite discharged He will remember them no more the godly who have their sins fully remitted do feel the sting and terrour of it in their consciences as David Psal. 51. yet it is not because it is not forgiven but to make us humble and taste of the bitternesse of sin thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee When God hath pardoned the fault all punishment is not necessarily taken away but only punishment which is satisfactory to Gods justice Remissa culpa remittitur poena Isa. 53. 5. How are we healed if notwithstanding Christs passion and satisfaction we are to be tormented for our sins with most bitter torments God is fully reconciled by Christs satisfaction with the truly penitent Rom. 5. 1 10. The chastisements of Gods people come from a loving Father and are medicinal not penal This overthrows 1. Popish Indulgences viz. relaxations from satisfactory pains in Purgatory flames after this life which Rivet fitly termes Emulgences 2. Prayers for the dead Where sins are forgiven whether only in this world That Parable Matth. 18. is brought by some to prove that they are not only forgiven here This man who was forgiven say they because he did not do as he should therefore had he all his former debts laid to his charge nothing is argumentative from a Parable but what is from the scope and intention of it This is the time only wherein a sin may be forgiven the foolish Virgins would have got oyl when it was too late but then they ran up and down to no purpose thus it is with all after death then comes judgement to day is the time of repentance reconciliation it is too late to cry out in hell thou wilt be drunk unclean no more CHAP. VIII II. Imputation of Christs Righteousness TO impute in the general is to acknowledge that to be anothers which is not indeed his and it is used either in a good or bad sense so that it is no more then to account or reckon It is the righteousnesse of Christ imputed to us and accepted for us by which we are judged righteous Blessed is the man to whom the Lord imputeth right coâ—snesse without works and again that justifieth the ungodly There is no appearing before God without the righteousnesse of Christ Revel 19. 8. If we be sinners by the imputation of Adams sin then are we also righteous by the imputation of Christs righteousnesse Rom. 5. 12 19. because his disobedience is imputed to us Peccatum Adami it a posteris omnibus imputatur ac si omnes idem peccatum patravissent There is some difference between the imputation of our sins to Christ and his righteousnesse to us for though our sinne was by imputation his as his righteousnesse by imputation ours yet the manner of this imputation is not to be urged as Bellarmine would stretch it by our tenets as by Christs righteousnesse imputed to us we are righteous truly though not inherently yet Christ by our sins cannot be called a sinner truly he was reckoned among sinners and God laid our sins upon him yet he cannot be called a sinner because he took our sins upon him not to abide but vanquish them he so took them on him that he took them away but his righteousnesse is so made ours as that it is to abide in us Object The righteousnesse of Christ as it flows from him being God and man is infinite but we need no infinite righteousnesse for we are not bound to do any more then Adam was he was not bound to be infinitely righteous Answ. Christ must needs have infinite righteousnesse to be a Mediatour and to satisfie the justice of God but for that righteousnesse which is communicated to us it is so farre given as we need it therefore some partake of it more some lesse Three things will help us to judge whether we have Christs righteousnesse 1. If thou laist hold upon Christ by faith and choosest him to be thy Lord and adherest to him with all thy heart 2. If thou loathe thy self in thy approaches to God as the Publicane Luke 18. 3. Where ever Christ puts on the soul imputed righteousnesse he fails not to give inherent 1 Cor. 5. 11. Tit. 3. 5 6. Means to get the righteousnesse of Christ 1. Labour to be thorowly convinced of thy own miserable condition what a vile sinner thou art Rev. 3. lat end 2. Study much the holinesse and purity of Gods nature Iob 42. 3. Study much Christs righteousnesse See Mr Burr on Matth 5. 6. 1. How beautiful a garment is the righteousnesse of God 2. Christs willingnesse to have thee put it on by faith 4. Put it on by faith rely on Christ venture thy soul on him Whether God sees sin in justified persons God is not so affected with the sins of his people to whom he is reconciled as to be an enemy to them for them but he is angry with them for their sins Exod. 4. 14. Deut 9. 20. reproves them Numb 12. 8. and often punisheth them for them 2 Kings 12. 10 11 14. 1 Cor. 11. 30 32. they are said to be committed in his sight Psal. 51. 4. That Text Numb 23. 21. is sufficiently vindicated from the Antinomians by M. Gataker in his Treatise on the Text and elswhere That place Hab. 1. 3. 13. agrees with that in Numbers Videt visione contemplationis non visione comprobationis He sees it because he beholds it but not without displeasure and detestation although he bear for a time God could bestow such a measure of grace on his people and so guide them with his Spirit that they should not sin but he doth not dispense his grace and Spirit in such a measure as to keep his people free from sin for then they should have no use of the Lords Prayer to beg remission of sins The Priests in the Old Testament offered first for their own sins and then for the sins of others and Christ taught the
Apostles in the New Testament to pray Forgive us our debts as we forgive our debters CHAP. IX Whether one may be certain of his Iustification THe Scripture holds out assurance in reference 1. To Faith Heb. 10. 22. 2. Hope Heb. 6. 11. 3. Love 1 Iohn 4. 17 18. Our knowing our Justification is called the first fruits of the Spirit Rom. 8. 23. The witnesse of the Spirit Rom. 8. 16. The sealing of the Spirit Ephes. 1. 14. The earnest of the Spirit 2 Cor. 5. 5. One may be certain 1. Of his Justification Isa. 45. 24. 2. Of his Adoption Isa. 63. 16. 3. Of his Perseverance in Gods favour unto the end Psal. 23. 6. 4. That after this life he shall inherit eternal glory 2 Cor. 5. 10. 1 Iohn 3. 14. There is a three-fold certainty 1. Moral this consists in opinion and probability and admits of fear 2. Of evidence either external of things particular and obvious which comes by the senses or internal by the understanding and energy of principles 3. Of Faith this certainty is the greatest and exceeds the evidence of the outward senses or the knowledge and understanding of all principles because that full assurance of faith relies on the Divine Promises Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena certioratio Heb. 10. 24. words that signifie a sure and certain establishment Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth in three degrees First They apprehend a possibility of it when the heart is convinced of sinne and wounded with sinne when the Law cometh in such power the sinne reviveth and a man dieth that is findeth himself dead or in a damnable estate even then the promises of the Gospel being believed and acknowledged for first true do cause the dejected Spirit to support it self with this thought The Lord can forgive can accept me be a Saviour to me There are mercies enough in him merits enough in Christ it is not impossible but that I even I also may be taken into grace So the Leper came to our Saviour saying Lord if thou wilt thou canst make me clean and the blinde men being asked by Christ Believe you that I can do this for you said Yea Lord To which he replied Be it unto you according to your faith Secondly They apprehend a probability of it not alone God can save me but it may be also that he will Who can tell but God will have mercy upon us that we perish not as did the Ninevites and Hezekiah did wish that Isaiah should cry mightily if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them When Bartimeus the blinde man came crying after Christ at first he was perswaded that Christ could cure him but then when he called him and the people told him so much he cast off his cloak and came running with more life he began to be perswaded then that like enough Christ meant him some good and would restore him his sight Thirdly They apprehend a Certainty a mans soul concludeth The Lord will pardon will save is reconciled will deliver God is my Shepherd I shall not want Thus doth Assurance grow in the Saints from weak beginnings first he saith I am sure God can save and therefore I will run to him then hopes God will help and therefore I will continue seeking lastly I am sure God will save therefore I will most confidently rely upon him There is a three-fold Assurance 1. Of Evidence it is the duty of every Christian to attain this 2. Of Affiance which God doth accept of 3. Of Obsignation which God vouchsafes to some in bounty whereby God doth so firmly seal the faith of some as if he had told them that he did die in particular for them this Assurance really excludes doubtings and is given to men after long and fiery trials when they have stood in an eminent way for Christ as did the Apostles and Martyrs Some have been so swallowed up with joy that they have cried out Lord humble me one to whom God revealed his Election could neither eat drink nor sleep for three dayes space but cried out Laudetur Dominus laudetur Dominus Gods people may have an infallible and setled Assurance of their being in the state of grace and their continuance therein This may be proved 1. From Scripture There is an expresse promise to this purpose Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. 2. 3. 5. 13. 2 Ep. 14. 2. Reason 1. From the nature of this estate The state of grace is called life Translated from death to life and light life and light cannot be long hidden Again a man is brought into this condition by a great change and alteration and many times also sudden great changes chiefly being sudden will be easily perceived It is a passing from death to life a translating from the power of darknesse into the Kingdom of his dear Sonne The state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other flesh and Spirit this battel cannot be fought in the heart but the man will feel it In the state of grace Christ dwelleth in the heart by faith and by his Spirit and the Word dwelleth there the inhabiting of such guests is evident a King goes not in secret with his train nor the King of glory 2. The Lord hath afforded such helps to his servants as may bring them to the knowledge of their own estate and their certain continuance therein The word of God layes down the general Proposition All that turn shall live all that believe shall be saved the Sacraments bring the general promises home to each particular soul being a particular Word as much as if God should come and sayto the child If thou be not careles to seek Regeneration and to come to me for it I will surely regenerate and wash thee The Lords Supper is an actual word too as if God had said If thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in Christ Be they pardoned be they healed The Spirit of God worketh with the Word and Sacraments to make both effectual and to stablish strengthen and settle the soul that it shall not be moved It sealeth them up to the day of Redemption that is not only marks them for Gods own but as an earnest of their inheritance assures them that by the power of the Spirit they shall continue so Thirdly God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were
proving or trying if the matter by no means could be brought to any infallible evidence How can our Calling and Election be made sure unlesse a man may be assured that he is in the state of grace and shall continue therein for ever We are bound to love and desire the last coming of Christ which we cannot do untill we be certified of his love Lastly We are bound to rejoyce in God and that alwayes and that in tribulation Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing which no understanding can conceive to be possible unlesse the soul be assured of life eternal that is to say that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ if he know not whether he intend to save or destroy him We should have confidence in prayer 1 Ioh. 5. 14. Cry Abba Father Rom. 8. 15. that is speak it with confidence and courage there should be perfect love to God 1 Ioh. 4. 17 18. The triumph of faith Rom. 8 35. It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit 1. To reveal unto us the things of Christ to enlighten the minde in the knowledge of them Iohn 16. 15. 2. The Spirit draws the image of these upon the soul conforms our hearts to the whole tenour of the Gospel in the work of Regeneration and progresse of Sanctification 3. It brings in evidence to our souls of our interest in these things Gal. 1. 15 16. Rom. 8. 18. It is difficult to attain Assurance 1. From our own corrupt nature which enclines us to both extreams contrary to this to presume or despair Prov. 30. 12. Ps. 36. 2. Rev. 3. 17. 2. From the world our friends flatter us and others load us with slanders and discourage us as Iobs friends did him 3. From Satan whose chief engine next to hinder our conversion is to keep us from Assurance and to delude us with false assurance and he joyns with our unbelief to make us despair See Ephes. 6. 16. 4. The nature of the thing it self is very difficult because it is a matter of great largenesse one must forsake all sinnes and creatures true and false graces are very like lukewarmnesse and the smoaky flax there is a variablenesse of minde even in the converted Gal. 5. 17. There are three means of difference whereby presumption and the true sense of Gods love are distinguished First Presumption grows from a carelesnesse of ones estate in that he examines it not by the Word True Assurance follows the most serious examination of ones estate Secondly Presumption goes without book True Assurance rests it self upon the evidence of Gods Word Thirdly Presumption imboldens to sinne and makes carelesse of good duties True Assurance encourageth to all goodnesse and withdraws the heart from sinne The proper and natural fruits of Assurance 1. An undervaluing of all things here below Psal. 16. 6 7. it is spoken of Christ who lived on the alms of his servants 2. This will comfort us under all afflictions Psal. 46. 4. 3. Our love will be the more abundant to God Cant. 6. 3. 4. It will make a man to prepare for glory 1 Iohn 3. 3. 5. One will desire daily to be dissolved that he may be with Christ. Motives to get Assurance First Every wise man will labour to get a good thing as sure as he can Many will question our title to eternal life Satan follows believers with many objections and temptations our hearts will joyn with him Secondly When this is once got the soul is possessed of the most invaluable treasure of this world To walk in the light of Gods countenance is a priviledge 1. Of Honour 2. Comfort 1 Iohn 3. 20. Assurance is useful in life and death for doing and suffering Thirdly The Devil most opposeth it and labours to keep men in the dark that is an uncomfortable doubtful condition Isa 50. 11. Fourthly It may be attained in Gods ordinary dispensation under the Gospel the whole Church had it 1 Cor. 2. 12. Means to get and keep it I. To get it First As doubts arise get them satisfied and as soon as sins are committed get them pardoned 1 Iohn 2. 1. be frequent in proving thy self the Word is the rule of this trial and examination proving is a comparing our selves with the rule the precepts and promises of Gods Word to see whether we be such as they require or not David saith Commune with your own hearts upon your beds 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done 1. The necessity of it because of our exceeding aptnesse to deceive our selves and mistake and Satans diligence to beguile us Else if we be false we shall slatter our selves in vain if true we shall want the comfort of it But often proving will chase out hypocrisie 2. An humble patient self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent never did God reveal himself more to any then Paul who was vile in his own eyes the least of sinners and greatest of Saints 3. Labour to get a high esteem of this priviledge think how happy thou shouldst be if God were thine in Christ Mat. 6. 21. Psal. 4. 6. 63. 3. 80. 3. and beg this Assurance at Gods hands 4. Labour to know faith above all other graces all Assurance comes into the soul by faith know the nature and object of faith the promises the Lord hath made to imbolden thee say with Paul I know whom I have believed renew acts of faith and treasure up experiences Frequently meditate on Gods Commandments to believe and on his faithfulnesse II. To keep it By what means Assurance may be held fast and confirmed more and more 1. For the Judgement 2. For Practice The Judgement must be rectified in some things First It must be concluded as a truth that a man may be the true childe of God and have true faith and holinesse in him and yet not enjoy this Assurance 1 Iohn 5. 13. to believe in the name of the Son of God and to know one hath life are not one and the same thing Secondly One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word are to be rejected and sleighted Thirdly One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require for both require obedience faith establisheth the Law and makes a man become a servant of righteousnesse but the difference is exceeding great the Law exacteth compleat obedience the Gospel expecteth upright obedience 2. For Practice First Renew Repentance often God often cloatheth such with Garments of
joy as tumble themselves in ashes Blessed are the Mourners for they shall be comforted Secondly Study Sanctification he must follow after holinesse that will see God Psal. 50. 23. Constantly exercise Grace 1 Iohn 4. 16. Thirdly Renounce all confidence in your own Righteousnesse and labour to be found in Christ having his Righteousnesse Rom. 4. 5. Fourthly Often and earnestly beg for the Spirit of Adoption to seal thee up to the day of Redemption and to reveal unto thee the things that are freely given thee of God Fifthly Communicate thy fears and doubts to thy Brethren which be of understanding and can consider and observe the consolations of God given them CHAP. X. Whether Faith alone doth justifie GOD justifies judicially Christs bloud meritoriously Faith instrumentally Works declaratively Rom. 3. 24 28. Rom. 4. 5. Mar. 5. 36. Luke 8. 50. Act. 13. 39. The Papists Socinians and Remonstrants all acknowledge Faith to justifie but by it they mean Obedience to Gods Commandments and so make it a Work and not consider it as an instrument receiving Christ and his promise A Papist a Socinian a Protestant saith We are justified by faith but dispositive saith the Papist conditionaliter saith the Socinian applicativè saith the Protestant Faith justifieth not as a quality or habit in us as the Papists teach Ipsa fides censetur esse justitia for so it is a part of Sanctification but as it is the instrument and hand to receive Christ who is our righteousnesse much lesse as it is an act as Socinus and his followers teach as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere did properly justifie if we should be justified by it as it is an act then we should be justified by our works and we should be no longer justified actually then we do actually believe and so there should be an intercision of Justification so oft as there is an intermission of the act of faith but Justification is a continued act We are justified only by faith for what else in Scripture mean those many negatives not by works Rom. 9. 11. Gal. 2. 16. Titus 3. 5. not of works Rom. 11. 6. Ephes. 2. 9. not according to works 2 Tim. 1. 19. without works Rom. 4. 6. not through the Law Rom. 4. 13. not by the works of the Law Rom. 3. 20 without the Law Rom. 3. 27. not but by faith Gal. 2. 16. How can a man be justified by his works when he himself must be just before the works can be Gen. 4. 4. Good works make not a man good but a good man makes a work good and shall that work which a man made good return again and make the man good When we say Faith alone doth justifie we do not mean fidem solitariam that saith which is alone neither do we in construction joyn sola with fides the subject but with Justification the predicate meaning that true faith though it be not alone yet it doth justifie alone even as the eye though in respect of being it is not alone yet in respect of seeing unto which no other member doth concurre with it it being the only instrument of that faculty it is truly said to see alone so faith though in respect of the being thereof it is not alone yet in respect of justifying unto which act no other grace doth concur with it it being the only instrument of apprehending and receiving Christ is truly said to justifie alone When we say by faith only this opposeth all other graces of the same order but not the merits of Christ or the efficacy of Gods grace the Apostle Rom. 4. makes it all one to prove a man justified by Grace Christ and by faith It is to be considered as alone in the act of Justification but not in the subject justified therefore that is a reproach cast on Protestants to call them Solifidians What the judgement of the Catholicks before the Councel of Trent was in this matter of Justification B. Carlton proves out of Contarenus We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousness all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and his sufferings by the price and merit whereof we are justified saved and stand as righteous in Gods sight and as it hath a special respect and relation thereto Mr. Gataker against Saltmarsh Shadows without Substance pag. 56. In the Covenant of Works Works are considered as in themselves performed by the parties to be justified and in reference unto ought done or to be done for them by any other whereas in the Covenant of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended and received in whom is found and by whom that is done whereby Gods Justice is satisfied and life eternal meritoriously procured for us that which carrieth the power and efficacy of all home to Christ. Object Faith is a Work therefore if we be justified by Faith then by Workes Answ. With Faith we must joyn the object of it viz. Christ Fides justificat non absolutè sed relativè sc. cum objecto non efficiendo sed afficiendo applicando The Scripture saith We are justified by faith and through faith but never for faith or because of our faith per fidem ex fide non propter fidem We can only be justified by that righteousnesse which is universal and compleat faith is a partial righteousnesse Phil. 3. 9. and as imperfect as other graces Object Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ. Answ. But is adversative that is by faith alone 2. Only faith receives Christ and a promise Faith justifies by the meer ordination of God that on the receiving of Christ or resting on him we shall be justified The proper act of faith which justifieth is the relying on Christ for pardon of sin To justifie doth not flow from any act of grace because of the Dignity and Excellency of that act But because of the peculiar nature that it doth receive and apply Therefore to receive Christ and to believe in him is all one and faith is alwayes opposed to works Bellarmine objects That to apply is a work or action It is true it is a Grammatical action but a predicamental passion But saith Bellarmine Love layeth hold on Christ and by love we are made one but yet there is a difference love makes us one with Christ extramittendo faith intramittendo and besides love joyneth us to Christ after we are made one by faith so that it cannot justifie us Paul and Iames do not contradict one another
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
Christ should have nothing to give 2. He would exercise his people in prayer and confessions His people ask for themselves in prayer the destroying of corruption and perfecting of grace 3. God loves to have his people nothing in themselves all Christs course on earth was an abased condition God would have his people like Christ low and base 4. The Lord hath appointed that this life should be to his people a warfare Iob 14. 14. Their great conflict is with their own lusts 5. Because he would have his people long to be in heaven 2 Cor. 5. 2. 6. That he might thereby magnifie the grace of the new Covenant above all that he gave in the old God gave perfect grace to Angels and to Adam and his posterity but that vanished away yet now a spark of graces lives in a Sea of corption 7. Hereby Gods patience and forbearance is much exalted to his own people Numb 14. 17 18. Therefore it is hard to discern whether the work of Sanctification be wrought in us or no because of the reliques of corruption Evidences of Sanctification 1. A heart truly sanctified stands in awe of the Word Sanctification is the Law written in the heart a principle put into the soul answerable to the duty the Law requires Iohn 14. 22 23. 2. The remainders of corruption and the imperfection of grace will be his continual burden Rom. 7. 24. 2 Cor. 11. 23. 3. There is a continual combate maintained betwixt sin and grace 4. Where there is true Sanctification it is of a growing nature living things will grow 2 Pet. 3. 18. Mal. 3. 3 4. 5. Where there is true grace you shall especially see it when God cals you to great trials Natura vexata seipsum prodit Gen. 22. 20. Means to get holinesse Only the Spirit of Christ bestowed upon thee by faith Ioh. 7. 38. the Apostles arguments to holinesse are taken from their interest in Christ. Titus The grace of God that brings Salvation Faith in the bloud of Christ Heb. 9. 14. See Act. 15. 9. The Word John 17. 17. 1 Pet. 1. 22. The Word read heard meditated in transformeth the soul into its likenesse The Sacrament is a sanctifying Ordinance the death and merits of Christ set before us prayer pray more for Gods sanctifying Spirit 1 Thess. 5. 23. CHAP. XII The Parts of Sanctification are two Mortification and Vivification I. Mortification VVHere Grace is truly wrought it will be the daily study and practise of those that are sanctified to subdue the body of corruption This is called a dying to sinne putting off the old man crucifying the flesh most usually the mortifying of it There is a twofold Mortification and so Vivification say the Schoolmen 1. Habitual and more Internal the work of Gods Spirit in our first Regeneration Gal. 5. 24. whereby the Dominion of sinne is subdued and brought under the power of Gods Spirit this and internal Vivification are the two parts of our Conversion 2. Actual Practical and External our own work the daily practice of a childe of God while he lives on earth this flows from the other Every godly man walking according to Christianity doth daily in his ordinary course mortifie the body of corruption that dwels in him Rom. 4. 8 9. Ephes. 4. 20 21 22. Col. 3. 5. Gal. 5. 24. Rom. 6. 6. Mortifie or make dead is a Metaphor taken from Chiturgeons whose practice is when they would cut off a member to apply such things as will eat out the life of it so our care must be to make the living body of corruption instar cadaveris Practical Mortification is the faithful endeavour of the soul to subdue all the lusts and motions which are prone to spring from our sinful flesh It stands in three things 1. A full purpose or bent of the heart the minde and will against sinne when my will doth nolle peccatum though it may be active 2. In shunning all the occasions that serve as fewel to it 3. In applying all such means as may subdue his corruptions The Practice of Mortification is 1. A necessary duty 2. One of the most spiritual duties in all Christianity 3. The hardest duty The Popish exercises of Mortification consisting in their kinde of Fasting Whipping Pilgrimage and wearing of Hair-cloth next their skin will never work true Mortification in the heart yet Baals Priests exceeded them in cruelty to themselves 1 King 18. 28. See Rom. 8. 13. Col. 2. 23 1 Tim. 4. 8. In these cases one doth not mortifie his corruptions 1. Such a one as lives in the voluntary practice of his sins Rom. 6. 2. The body of corruption may be wholly unmortified though it break not out in the ordinary and constant practice of any grosse sin the seat and throne of sin is in the soul the slavish fear of shame and punishment from men or eternal damnation from God may keep a man from grosse sins I shall lay down 1. Motives or several Meditations to quicken us to the study of this work every day 2. Means which God will blesse to one that is willing to have his lusts subdued I. Motives Consider 1. This is the great thing God requires at our hands as our gratitude for all the goodnesse he bestows on us that for his sake we should leave those wayes that are abominable in his sight Rom. 12. 1. Ephes. 4. 21 22. 1 Peter 2. begin Deut. 32. 6. Secondly How deeply we have obliged our hearts to it by Vow Oath Covenant in Baptism we have there covenanted to die to sinne put off the old man and so in the Lords Supper we shew forth the Lords death and when we have been in danger Thirdly The manifold evils of unmortified lusts abiding in the heart What makes thy soul loathsom and unclean in the eyes of God and Angels but sin What grieves God pierceth his Sonne fights against him but this What brings any evil upon thee but this What is the sting of any affliction but onely thy sins What strengthens death but it it is only thy sins that keep good things from thee thy unmortified sins Fourthly The absolute necessity of this work if we mean to escape hell and everlasting damnation De necessariis non est deliberandum Rom. 8. 13. 1 Cor. 6. 9. Grave Maurice at Newport battel sent away the boats and said to his men Either drink up this Sea or eat the Spaniards Fifthly The wonderful gain that will come to thy soul if the Lord teach thee this duty 1. In mortifying and destroying thy beloved lusts thou destroyest all other enemies with them they all receive their weapons from thy sins 2. All other mercies flow in a constant current if thou mortifie thy corruptions Gods favour the whole stream of the Covenant of Grace II. Means of Mortification Some use moral motives from the inconvenience of sinne death the fear of hell and judgement some carnal motives as esteem and advantage in
with the Pharisees and Peter Sins grosse for matter presumptuous for manner and mischievous in effect not common imperfections weaknesses 2. Insolencies against the Church and Commonweal 3. For wrongs offered to us in a publick place a place of Authority as Moses Thirdly The object about which it is conversant only sinne the persons with whom we may be angry are Our Inferiours or near Equals not our eminent Superiours though they do us some wrong Eccles 8. 3. It is an affection of punishing and we may punish no others least of all must we be angry with God Prov. 19. 3. Fourthly For the quicknesse of it we must be slow to anger Eccles. 7. 9. Pro. 14. 17 29. Mat. 5. 22. not without a cause or unadvisedly Fifthly The measure of it 1. It must be alwayes temperat so much as to quicken spirits not darken reason 2. It must not exceed the proportion of the evil when God is much dishonoured it must be more as in Moses Sixthly For continuance It never must be long The Sunne must not go down upon our wrath it must not be a bed-fellow There must not be more anger then is requisite for the true and proper end of anger The corrupt end of corrupt anger is revenge But the true and proper end for which God did plant it in the heart was twofold 1. That it might serve as a means to inable the body and minde more to procure its just defence against any evil or hurt that should be offered it especially against any sinful temptation Christ was angry with the Devil when he tempted him to worship him Iacob with Rachel Gen. 30. 2. 2. To stir us up when need is to use earnestnesse for the reforming of sinne in others which have committed it so Christ was angry against them that did buy and sell in the Temple and often against the hypocritical Pharisees which made him so sharp with them oftentimes Marks of sanctified anger 1. What is the thing which stirres this passion Is it because God is dishonoured Moses his spirit was never stirred above twice in his own cause but he was impatient when the Israelites worshipped the golden Calf The zeal of Gods house consumed Christ. 2. Such a one is most of all angry with himself because he knows no man commits more injuries against that which is dear to himself Gods glory his own peace against his own wanderings failings 3. He observes that rule Be angry and sin not because it is against sin 4. Holy anger will provoke him to his duty Nehemiah was troubled when the Sabbath was prophaned 5. It doth not exceed for measure Means 1. To provoke this affection against sin 2. To bridle our inordinate passion about things for which we should not be angry Of the first Consider first how amiable a thing it is for a man to be impatient for God a great part of our holy zeal which is the edge of the soul is anger against sinne It is intensus gradus purae affectionis zeal is a composition of love and anger Secondly God himself is extreamly angry with sinne and the workers of iniquity He is jealous wrathfull he drowned all the world burned five Cities made his Sonne drink of the cup of his wrath was never angry for any thing but sinne Thirdly Rightly understand the nature of sinne what ever may call out anger meets only in sinne it is an injury against God a contempt an ingratitude against him who is the holiest wisest excellentest in heaven and earth who are they that do this base creatures worms potsherds that receive every thing which is good from him Secondly How to bridle our inordinate passions 1. Take heed of pride and overweening thy self Pro. 11. 2. 21. 24. David was much provoked at Nabal but suffered Shimei to rail at him there is nothing to be esteemed but the glory of God his favour communion with him 2. Avoid suspition love which is opposite to anger is said not to be suspicious 3. Abstain from all occasions of anger take heed of tale-bearers resist it in the beginning 4. Consider the excellency of meeknesse and long-suffering rightly understand the hand from which every injury comes real or supposed Shimei cannot curse David but God bids him he orders it 5. Look to thy own thoughts passe the thing over doe not think of it Matth. 15. 19. 6. Consider the glorious examples of Moses David Christ himself 7. Often disgrace this vice unto your selves call to minde how earnestly God hath condemned it how he hath vilified it and those that give themselves unto it Anger rests in the bosom of fools the holy Ghost bids us put away anger and wrath bitternesse crying and evil speaking he bids us Walk not with an angry man nor have fellowship with a furious man he saith An angry man aboundeth in transgression it is opposite to Love the best of vertues a very drunkennesse and disgrace thy self to thy self Reverence It is an affection by which the soul is stirred to entertain the good which appeareth to be of some worth or excellency according to its worth It must be exercised upon fit objects things and persons reverend The holy things of God his Sanctuary Sabbath Word Sacraments and other Ordinances in which men draw near unto him Levit. 26. 2. The Image of God consisting in righteousnesse and holinesse Salomon saith that wisdom shall give a comely ornament The Persons to be honoured are 1. The godly and vertuous whom we must respect for the image sake of God that is in them 2. Governours and rulers of all sorts Commandment 5th 3. The Ministers of the Gospel 4. Aged persons having a stamp of Gods eternity Reverence is properly exercised upon a person esteemed excellent and eminent in grace and vertue especially if it be also joyned with Soveraign Authority If Authority be separated from Vertue yet in well considering men it will beget Reverence for the place will be loved though not the party If Vertue be separated from Authority that will beget a great measure of Reverence in a well-judging soul. Secondly For the measure we must honour and reverence things and persons more or lesse as they are more or lesse reverend every person and thing according to its degree We must not reverence 1. Idols and false gods I mean the image of any God-head set up to worship or any conceited imaginary God To kisse the Calves a sign of Reverence was a sinne 2. Vile and base men of sinful and wicked carriage in regard of wealth wit beauty and other paintings Masters Parents Kings must be reverenced for their Authority but not for other vain things Zeal Zeal is by some defined the heat and intention of all the affections as varnish is no one colour but that which gives glosse and lustre to all Act. 26. 7. It is a holy warmth wrought by the Spirit of God whereby all the affections are drawn out unto the utmost for the
wisdome he doth nothing rashly but knows how to order all things for the best his will is a wise and holy will the rule it self Good is the word of the Lord said Hezekiah when ill tidings came 3. His will is good to thee All the wayes of God are mercy and truth he aims at the good of his even when he corrects them 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest thou hast one crosse and perhaps ten thousand mercies all these come from the same hand Iob 2. 10. 5. This God beares with thee every day else what will become of thee II. From our selves We have reason to stoop to Gods will even when he pleaseth to correct us because 1. We have provoked him by our sins to strike us and have deserved farre more evil then we suffer 2. We cannot ease or any way deliver our selves from miserie by murmuring This is 1. A worthy service a childe that quietly bears the stripes which his Father sometimes laies upon him pleaseth his Father as much as he that readily goes about the things he is bidden Christ himself learnt obedience by sufferings The principall part of his merit stood in that he submitted himself to be made of no reputation and became obedient even to the death of the Crosse. 2. It is a most profitable dutie turning evil into good and making evils easie to bear and procuring a safe and speedy issue out of evil 3. From the grace of patience it self 1. The necessity of it thou canst not live without it we cannot perform a duty mortifie a lust bring forth fruit without patience the good ground brings forth fruit with patience 2. The excellency of this grace it makes thee most like to God it is a great part of his Image to Christ he was patient to death 1 Pet. 3. 3 4. it will make one enjoy himself in the worst times Luk. 21. 19. it will be helpful to all graces and duties make thee an amiable Christian it will strengthen thy faith subdue thy flesh in thee bridle thy tongue Magna praecipua virtus est patientia quam pariter vulgi voces publicae Philosophi oratores summis laudibus celebrant Lactant. l. 5. de Iustitia 4. From the things we suffer the right consideration of the nature of Afflictions 1. Afflictions whether upon the Soul State Friends Name are no evidences at all of Gods displeasure for they are the lot of all Gods people his dearest servants Prov. 3. 12. Iob 7. 17 18. Heb. 8. 6 7. 8. 2. God really intends his peoples good and doth them a great deal of good by afflictions Heb. 12. 6 7. 1. Hereby Christ makes all his people conformable to himself Rom. 8. 28. 2. He purgeth out the reliques of corruption takes down our pride self-love love of the world 3. He exerciseth abundance of grace in his people 1 Pet. 1. 7. 4. Makes them grow in grace more heavenly-minded 3. God will uphold thee in afflictions 1 Cor. 10. 13. 4. We shall have a most seasonable and merciful deliverance out of afflictions Psal. 34. 19. and God will do his people good according to their afflictions leave in them an excellent frame of spirit Iob and David were rare men after afflictions God makes the hearts of his people more holy and chearful after most of all do they finde the fruit of their afflictions when they come to heaven for though that be given of free-grace yet God rewards them proportionably to their good services and afflictions 2 Cor. 4. 17. If we suffer with Christ we shall reign with him Means to get patience First The frequent Meditation of the former Motives studie those Arguments Secondly Get faith study to know thy interest in Christ 1. Know the nature of the Covenant how fully and freely Christ offers grace to thee 2. Give thy consent that Christ should be a Saviour to thee that he should sanctifie thee as well as pardon thy sinne Faith is an assent to the truth and consent to the goodnesse of it that Christ should be my Saviour Psal. 112. 7. Peace Peace in the general notion and nature of it is the correspondency or harmony of one thing to another working in its proper place to the common end the good of the whole It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another D. Gauden If the world be a Ring peace is the Diamond of it The Hebrews use it often for all prosperity of soul and body they use Shalom in their letters and say ordinarily Peace be to this house that is All happinesse attend you It was Henry the 7th usual Preface in his Treaties That when Christ came into the world Peace was sung and when he went out of the world Peace was bequeathed Sir Francis Bacon The Apostolical Benediction is Grace and Peace More properly it signifies Concord Unity and Reconciliation Firm and stable peace is and must be the fruit of righteousnesse Heb. 7. 1 2. first King of Righteousnesse then of Peace Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace it takes away all the matter which provokes God to wrath No peace is to be had without Christ Isa. 48. ult all peace by him 1. With God Rom. 5. 1. 2. In our own consciences 3. With all the cereatures Ezek. 34. 25. Hos. 2. Perseverance All agree that perseverance is necessary to the end that one may be saved Mat. 10. 22. The negative may be gathered from the affirmative That no man therefore shall be saved which shall not continue to the end Heb. 3. 14. But all do not agree what is the ground of perseverance and to whom it belongs Reasons and Grounds of the Perseverance of Gods people 1. The eternal love of God Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love Rom. 8. 38 39. See Iohn 10. 28 29 30. 11. 29. 2. The Covenant that is betwixt God and them is a stable and everlasting Covenant Ier. 31. 31. 32. 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken but this cannot Christ is the Surety of it 3. The Union between Christ and the faithfull is indissoluble Iohn 14. 19. 1 Iohn 5. 11. 4. The Intercession of Christ for them Heb. 7. 25. Luke 22. 31. Iohn 17. 11 20. God the Father hears him alwaies Iohn 11. 42. Object Though Christ have purchased the Spirit and bestowed it upon us yet we may cast off the Spirit Answ. We have the witnesse of the Father Isa. 59. 21. and of Christ Ioh. 14. 16. that the holy Ghost shall never depart from us St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
that Petition and so when evils are praied against their causes occasions and events are praied against 5. What we pray for we ask not for our selves alone but for others specially our brethren in the faith There be three parts say some of the Lords Praier the Preface the Praier it self and the Conclusion Others say two the Preface and the Praier it self consisting of Petitions and the conclusion containing a confirmation of our faith joyned with the praising of God and also a testification both of our faith and the truth of our desire in the word Amen The Preface is laid down in these words Our Father which art in heaven The Petitions are six in number all which may be reduced unto two heads 1. Gods glory 2. Mans good The three first Petitions aim at Gods glory as this Particle Thy having relation to God sheweth The three last Petitions aim at mans good as these Particles Our Us having relation to man imply Of those Petitions which aim at Gods glory The first desireth the thing it self Hallowed be thy name The second the means of effecting it Thy Kingdome come The third the manifestation of it Thy will be done in earth as it is in heaven Of those that aim at mans good the first desireth his temporal good Give us this day our daily bread The two last his spiritual good and that in his Justification Forgive us our trespasses as we forgive them that trespasse against us 2. In his Sanctification And leade us not into temptation but deliver us from evil In the Conclusion or form of praise three things are acknowledged 1. Gods Soveraignty Thine is the Kingdome 2. Gods Omnipotency And the Power 3. Gods Excellency And the Glory All these are amplified by the perpetuity of them For ever which noteth out Gods Eternity The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier to have him in our hearts Christ leads us here to direct our Petitions in the terms of affection faith and fear in the terms of affection while we call God Father in the terms of faith whilst we call him our Father and by faith make him to be ours in Christ Jesus and in the terms of fear whilst we acknowledge his power in heaven and earth M. Wischart on the L. P. The Preface containeth a description of God to whom we pray taken 1. From his relation to us that he is Our Father 2. From the place where his Majesty principally appears that he is in heaven The former signifying especially his love the other his power the one his goodnesse the other his greatnesse therefore he is both able and willing to grant our requests A due consideration of these both together is a special means to preserve in us both confidence and reverence Our Father Father is taken 1. Personally My Father is greater then I. 2. Essentially so here God is a Father to us only in Christ and in him only w◠are adopted and born again Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4 5. Adoption is an act of the free grace of God the Father upon a believer accounting him a Sonne through the Sonship of Christ. All by nature are strangers and enemies to God have lost their Sonship Adoption is to take a stranger and make him his Son Extranei in locum liberorum samuntur saith the civil Law 2. It is an act of the free grace of God the Father none but he hath power to adopt Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity God had a natural Sonne and the Angels which never sinned were his Sonnes by Creation 3. An act of God upon a believer none are adopted but believers Iohn 1. 12. Gal. 3. 26. till then we are enemies to God 4. The nature of Adoption lies in accounting a man Sonne and that by God 1 Iohn 3. 10. 5. Through the Sonship of Christ imputing Christs righteousnesse to us makes us righteous God accounts you also sons through Christ he gives you the priviledge of sons Iohn 1. 12. It is lawful and sometime profitable for a childe of God to say in his praier My Father to declare his particular confidence not his singular filiation yet it never ought to be so used exclusively in respect of charity but we ought usually to call upon God as our Father in common In secret praier which a man makes by himself alone he may say My Father or my God but not in publick or with others yet in secret praier there must be that love and affection toward others which must be expressed in publick and with others If God be your Father know your priviledges and know your duty 1. Know your priviledges a Father is full of pity and compassion Psal. 103. 13. a Father is apt to forgive and passe by offences Father forgive them said Christ Matth. 6. 14. a Father is kinde and tender good and helpfull you may then expect provision protection Matth. 6. 32. an inheritance from him Luke 12. 32. As he gave his Sonne in pretium for a price so he reserveth himself in praemium for a reward Tam Pater nemo tam pius nemo saith Tertullian Gods love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater Isa. 49. 15. 63. 15. Psal. 27. 10. Luke 11. 13. 2. Know your duty Where is the filial disposition you expresse towards him do nothing but what becomes a childe of such a Father Rules to know whether I am the childe of God or have received the Spirit of Adoption First Where ever the spirit of Adoption is he is the spirit of Sanctification 1 Iohn 3. 8 9 10. Secondly Where the spirit of Adoption is there is liberty 2 Corinth 3. 17. Psal. 51. 12. Thirdly The same Spirit that is a Spirit of Adoption is a Spirit of Supplication Rom. 8. 15. Fourthly This works in that mans soul a childe-like disposition makes one tender of his Fathers honour willing to love and obey him Fifthly It raiseth up a mans heart to expect the full accomplishment of his Adoption Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted Heaven is a purchase in reference to the price Christ hath paid an inheritance in reference to his Sonship Isa. 63. 15. Which art in Heaven In Heaven sets forth his Greatnesse Psal. 12. 4. Gods Being Majesty Glory Ioh 4. 19. Heaven is all that space which is above the earth of which there are three parts Coelum Aëreum Gen. 1. 8. Aethereum Gen. 1. 14. Empyreum Acts 3. 21. The first Air in which are the Birds Fowls of Heaven The second is that Heaven wherein the Stars are which are called the hoast of Heaven The third is the seat of the blessed and throne of God called
meant whether it arise from Satan our selves or other men The principal thing against which we are here taught to pray is the power of temptation as is evident by this particle Into In that God permitteth and instigateth tempters to tempt men and withdrawing his grace which is sufficient for them leaveth them who are not able to stand of themselves he is said to leade them into temptation God tempts us 1. To prove us Deut. 8. 3. that we may know our selves 2. To humble us 3. To do us good in the end 4. By leaving us to our selves that we may know how weak we are 2 Chron. 32. 31. 5. By extraordinary Commandments Gen. 22. 1. 6. By outward prosperity Prov. 30. 8. God leades us into temptation 1. By withdrawing his grace and holy Spirit 2. By offering occasions 3. By letting Satan and our own corruptions loose The Devil moveth allureth and provoketh man to sinne Exod. 17. 2. Deut. 6. 16. Psal. 78. 18 19. hence he is called the tempter Matth. 4. 3. He tempts 1. By inward suggestions Iohn 13. 2. being a Spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects Matth. 4. 3 4 8. he sits his baits to our constitutions the tree of knowledge was present to the eye pleasant and good for food there was an outward occasion The world tempts by persons in it or things of it The flesh tempteth when we are enticed by our own corruption Iam. 1. 14. Temptation hath five degrees 1. Suggestion 2. Delight 3. Consent 4. Practice 5. Perseverance or constancy in sinning God preserves his people from Satans temptations six wayes 1. By laying a restraint on Satan that he cannot tempt them See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them 2. When he preserves them from occasions of evil without Satan doth not only stir up lust within but lay a bait without Iam. 1. 14. God will not suffer Satan to lay a bait for them Psal. 96. 3. Eccles. 7. 26. 3. When he so strengthens their graces that a temptation shall not take Gal. 5. 27. Col. 2. 15. 4. When he layes affliction upon them as preventing physick Iob 33. 16 17. the Crosse keeps them from sin Hos. 2. 5 6. 5. He shews them the beauty of holinesse by which the glory and sweetnesse of sin vanisheth Psal. 110. 3. 6. By casting into the soul quenching considerations But deliver us from evil or out of evil By evil we are to understand all the enemies of our salvation the flesh world and the devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one though not only him as Scultetus seems to interpret it Exercit. Evang. l. 2. c. 33. Under evil is comprized 1. Satan the principal author of evil 2. All other kinds of evil Satan in other places is styled the evil one 1 Iohn 2. 13 14. and this word Evil is oft put for every thing that is contrary to good and that with the Article prefixed before it Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent so on the contrary is evil Gen. 48. 16. The greatest evil of all is sin Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil In this large extent is the word here to be taken And because it compriseth under it all manner of evils it is fitly set in the last place Evil in Scripture hath three significations 1. Afflictions and crosses so the time of old-age is an evil time Eccles. 12. 1. 2. By evil is meant the devil Matth. 5. 37. 3. By evil is meant sin especially the power of it and so it is taken here not excluding the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it as 1 Thess. 1. 10. 2. To deliver and as it were to pull us out of the hands that is power of our spiritual enemies as the word is used Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17 18. This deliverance which we orave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. But deliver These words are a limitation or explication But couples like things together We desire in this Petition That we may not be exercised with trial in our estate good name or body if God so please or that he would support us if we be tried The deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Some from these words Deliver us from evil hold that one may pray for perfection of holinesse to be freed from the very being of sinne the words mean say they to be delivered from all sinne and all degrees of it They alledge also other places to prove this viz. 2 Cor. 13. 7 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers say they be not fulfilled in this life yet one should say up prayers for absolute perfection 1. Because thereby the manifests his perfect displeasure against sinne and perfect love to the Commandment of God 2. Hereby he manifests the truth and sincerity of his heart he would not onely not have sin reign but he would have it not to be in him 3. Hereby he doth his duty in striving after perfection Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not 4. His prayer shall be answered in degrees though not in perfection as there are severall degrees of accomplishing Prophecies so of answering Prayers 5. Your prayers are of an everlasting efficacie because they are offered to God by the eternal Spirit Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit Others say such perfection may be desired and were to be wished if it might be had yea must be set before us as an exact copy to write after white to aim at with endeavour to come as near it as we can but they see no ground to pray for it since they cannot pray in faith because they have no promise nay it is not a state compatible with this life since the fall and they think it is too great a presumption to pray for that which they have no promise for and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed or is like to doe Hitherto of the Petitions Now followeth the Conclusion of the Lords Prayer in these words For thine is the Kingdome the Power and
of our entrance into the Covenant and admission into the Church Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism and hence it is once administred and never again to be repeated because of the stability of the Covenant of Grace Baptism is a Sacrament of Regeneration wherein by outward washing of the body with water In the Name of the Father the Sonne and the holy Ghost the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism It may be thus briefly described It is the first Sacrament of the New Testament wherein every one that is admitted into the Covenant of Grace being by Christs Minister washed in water In the Name of the Father Sonne and holy Ghost is thereby publickly declared to belong to Christs Family and to partake of all the benefits that belong to a Christian. First Sacrament because first instituted and by the Lords order first to be administred being a Sacrament of our new birth 2. Of the New Testament because the old Sacraments ended with the old administration of the Covenant wherein the way to the Kingdom of heaven is more clearly revealed 3. Instituted by Christ himself the authour of it 4. The subject it belongs to all persons who can lay claim to the Covenant 5. To be administred by one of Christs Ministers Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach 6. The form to wash with water In the Name of the Father Son and holy Ghost See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus See also the 〈…〉 e there 7. The use and end of it is to be a publick declaration from God that one belongs to Christs family and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135. A converted Pagan which makes profession of his faith and a childe not baptized may have right but this is a solemn declaration of it This washing with water In the Name of the Father Sonne and holy Ghost properly and by the Lords appointment notes the washing with the holy Ghost Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove not only to confirm the Godhead of Christ but to shew the fruit of Baptism Heaven is opened and the Spirit poured out abundantly The Lutherans and Papists say we make it Signum mutile it is not a naked and bare sign The great Gospel promise was the pouring out of the holy Ghost and the sign water Isa. 44. 3. Zech. 13. 1. The Analogy lies in this the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb so the first office Gods Spirit doth is to purge us from our filthinesse In the Eastern Countreys when they would shew no pity to their childe they threw it out unwasht Ezek. 16. 15. Baptism is a publick tessera or seal of the Covenant First The Priviledges of the children of God by Baptism are many 1. I am united to Christ and ingraffed into that stock his Spirit poured out on the soul is the bond of union between Christ and the soul therefore we are often said to be baptized into Christ Rom. 6. 3. Gal. 3. 27. 2. Hereby we are declared to be the sons of God we are said to be regenerate by him that is sacramentally Baptism is a publick standing pledge of our Adoption 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ therefore these are joyned together in Scripture Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26. 4. It seals to us a partaking of the life of Christ our Regeneration and Sanctification See Acts 19. beginning It is called the Laver of our Regeneration Titus 5. It seals to us the mortifying of all the reliques of corruption and that we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud 6. It gives us a right to all Gods Ordinances Secondly The Duties Baptism doth ingage us unto All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints Rom. 6. We are buried with Christ in Baptism therefore are obliged to walk holily Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace he saith There is one Baptisme Baptism serveth for two uses 1. To teach us our filthinesse that have need of washing and to binde us to seek to God for the spiritual washing 2. To assure us by pawning the truth and fidelity of God unto us for that end that upon our so doing we shall be washed with the bloud and Spirit of christ We should make use of our Baptism 1. To resist actual temptations I have given up all to Christ 1 Cor. 6. 15. 2. As a cordial in all dejections of spirit Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism 3. In our prayers to God he hath given us his hand and seal 2 Sam. 7. 27. In Baptism we devote our selves to God it s an Oath of fealty to Christs Laws As therefore Baptism is a pledge to us of what we may look for from God so it is likewise a pledge of what he may expect from us it will be a witnesse against us if we make not right use of it Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51. The Turks say what a Mussel man one that is a professed servant of Mahomet as we say baptized to do this See Rom. 6. 2. Luther tels a story of a pious Gentlewoman that when the devil tempted her to sin she answered Satan still Baptizata sum I am baptized Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae pompis ejus Vossius de orig progres Idol We cannot serve both God and the Devil such contrary Lords Mat. 6. 24. See 1 Cor. 10. 21. Baptism is administred but once the use of it continueth as long as we live We should make use of it 1. To quicken our repentance Have I so long ago promised to renounce all sin and yet am I hard hearted and impenitent The Scripture cals it the Baptism of Repentance for remission of sins because it serveth not alone as a bond to tie us to seek to God for repentance and to set upon that work but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands and endeavour to practise it and whereby we are said to put on Christ and to be baptized into Christ and
one Circumcision And Baptism had in the Apostate Churches of Christians is answerable to Circumcision retained in Israels Apostasie Now Circumcision being once received in the Apostasie of Israel was not repeated again at their returning to the Lord and leaving of their idolatrous wayes to serve him according to his Word but they that were so circumcised were without any new Circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of which none might eat that was uncircumcised In like manner also Baptism being once received in the Apostatical Churches of Christians is not to be repeated again when any so baptized return unto the Lord and forsake their Idolatries submitting themselves to the truth of the Gospel Iohns ibid. c. 3. p. 27. Whether the children of such as are excommunicated may be baptized M. Cotton and M. Hooker oppose this The Sacraments saith he are given to the visible particular Churches of Christ Jesus and to the members thereof such therefore as are cut off from their member-like Communion with the visible Church are cut off also from the Seals of that Communion Baptism and the Lords Supper As therefore we do not receive an Heathen to the fellowship of the Supper nor their seed to Baptism so neither dare we receive an excommunicate person who is to us as an Heathen unto the Lords Supper nor his children to Baptism M. Perkins in his Cases of Conscience lib. 2. cap. 9. gives several reasons to prove that children of Parents which are professed members of Christ though cut off for a time upon some offence committed have right to Baptism Attersol of the Sacraments l. 2. c. 6. saith The children of excommunicate persons may be baptized Repetition of Baptism or Rebaptizing There is but one Baptism as there is but one body Ephes. 4. 5. Reasons against Rebaptization of such as are rightly baptized 1. Baptism is primarily and properly the Sacrament of our new-birth Tit. 3. 5. of our insition into Christ which is done but once 2. In no place where the institution of it is named is there any mention directly or by consequence of any rebaptizing of it nor any order taken about it whereas in the other Sacrament we have a Quotiescunque in the very Institution 3. Baptism succeeds Circumcision which was but once administred nor to be administred any more as is clear from the total silence of the Scripture and â—osh 5. 4. 4. It is numbred among Heresies in the ancient Church to reiterate a Baptism which was acknowledged to be valid M. Martials Def. of Infant-Bap p. 68. The Errour of Rebaptizing arose upon a corrupt understanding and interpretation of that place Act. 19. 5. They are not the words of Luke the writer but of Paul the speaker continuing his speech of Iohns Disciples and hearers and are not to be understood of the twelve Disciples Some prove from that place that Iohns Baptism and Christs do differ but few urge it â—or the reiterating of Christs Baptism Baptisma est irreiterabile Sacramentum Galatinus de Arâ—an Cathol verit lib. 10. cap. 3. The Anabaptists or Antipoedobaptists themselves will rather deny our Baptism to be a Sacrament then grant a necessity of rebaptizing Private Baptism From St Iohns preaching and baptizing in open meetings we conclude that both preaching and baptizing ought to be in publick Assemblies The Baptism of Midwives and in private houses rose upon a false interpretation of Iohn 3. 5. where some do interpret the word rather of the material water wherewith men are washed whenas Christ takes it there by a borrowed speech for the Spirit of God the effect whereof it shadoweth out cleansing the filth of sin and cooling the great heat of an unquiet conscience as water washeth the thing which is foul and quencheth the heat of the fire It is not a private action of faith but publick and of the whole Congregation whereby another member is received into the visible Church and as it were incorporated into the body all ought to have their part in it as they are members of the same Church and so it ought to be then done when all may best tâ—ke knowledge of it As in Corporations both of the Universities and also of the Cities and Towns none are admitted in them but in a full Congregation or in a publick Assembly where all may be present and give their consent So in the visible Church by Baptism they ought then to be incorporated when the Assemblies are greatest and when all may most conveniently be present which is the Lords Day There was no publick Assembly when the Eunuch Acts 8. and the Goaler Acts 16. were baptized Whether wanting Water we may baptize with Sand or Water distilled and compounded This came at first from that opinion That they are damned which die unbaptized The Minister may not baptize with any other liquor and element then with natural common and ordinary water We may allow mixture of water with wine in the Lords Supper as well as the mixture of compound water with common in the Sacrament of Baptism If no composition may be used then much lesse may any other sign be used and so the element clean changed and the Ordinance of God altered for the Church of God hath no liberty to bring in any other sign in place of water See Levit. 10. 2. Whether it be lawful to use the sign of the Crosse in Baptism In St Augustines time yea before it the Christians as they used to sign their fore head with â—he Crosse in token that they were not ashamed of Christ crucified whom the Jews and Gentiles reproached for the death which he suffered on the Crosse so they brought thereof into the Sacraments and used both the figure of the Crosse and crossing in other things of God also Doctor Rainolds against Hart p. 504. In the Revelation the worshippers of the Beast receive his mark and the worshippers of the Lamb carry his mark and his Fathers in their fore-heads Hence came the first use of the Crosse in Baptism as the mark of Christ into whom we are initiaâ—ed and the same afterwards used in all Benedictions Prayers and Thanksgivings in token they were done in the name and merit of Christ crucified Mede on Ezek. 20. 20. Had not the Popish abuse and superstitions about the Crosse made us jealous of all use of it who would not have thought this a decent ceremony at the administration of Baptism to reminde all the Congregation of their Christian profession and warfare to which the Sacrament it self doth oblige them D. Burgesse See Weemses Christian Synagogue p. 208. and Boyes his Remains p. 166. and Masons Sermon on 1 Cor. 14. 10. The unconformists dispute against the Surplice and Crosse not onely as monuments of Idolatry but as signs analogical of mystical or sacramental signification in nature and use one with the Jewish Ceremonies a will-worship having no ground
eat the Bread and drink the wine which signifies the particular applying of Jesus Christ with all the benefits of his mediation to ones own soul. Whether Christ be corporally present with the symboles in the Eucharist Corpore de Christi lis est de sanguine lis est Lis est de modo non habitura modum Christ is ascended into heaven and he is contained there Acts 3. 21. till he come to Judgement therefore he is not there under the shape of bread and wine See Matth. 26. 11. Iohn 16. 7. Acts 3. 21. 2. All the circumstances about the first Institution of the Sacrament do declare that Christ was not bodily there especially Christ eating and drinking of it himself which Cloppenburg Peter du Moulin and D. Featley hold urging Matth. 26. 29. Mark 14. 25. for that purpose Those words say they necessarily imply that before he uttered them he had drunk of the Cup which he gave to them Aquinas also holds this and the Fathers likewise saith Peter du Moulin The nature of the action saith Peter du Moulin in the place last quoted required that Christ should communicate to shew the Communion he had with us as also he did partake of our Baptism Matth. 3. 16. from whence cometh the custome of the Church that the Pastor first communicates and the people afterwards When the publick Authority of this Land were for the Papists subscription was not urged upon such violent and bloudy terms unto any Articles of their Religion as unto that of the real presence D. Iack. Epist. to the Read For the same Christ was not visibly at the Table and spake and yet invisibly under the bread and wine he did not eat and drink himself The end of the Sacrament is a remembrance of Christs death Do this in remembrance of me and You shew forth his death till he come Now how can there be any remembring of him when he is present His corporal presence and eating is made unprofitable Iohn 6. though Christ said his flesh was meat indeed yet he did not mean that it should be eaten and and drunk corporally the flesh profiteth nothing but his words are Spirit and Life Our Union and Conjunction with Christ is inward and spiritual which consists in Faith and Love it is true we are united to his body but not after a bodily manner It is against reason and sense We believe Christ to be present spiritually in the hearts of the Communicants sacramentally in the Elements but not corporally Real is 1. Opposed to that which is imaginary and importeth as much as truely 2. To that which is meerly figurative and barely representative and importeth as much as effectually 3. To that which is spiritual and importeth as much as corporally or materially The presence of Christ in the Sacrament is reall in the two former acceptions of real but not in the last for he is truly there present and effectually though not carnally or locally Doctor Featleys Transubstantiation Exploded Really and corporally are not all one that which is spiritually present is really present unlesse we will say that a Spirit is nothing The bloud of Christ is really present in Baptism to the washing away of sinne Christ is really present to the faith of every true believer even out of the Sacrament Downs Defence against the Reply of M. N. We deny that Christ is so present in the Sacrament under the forms of bread and wine as that whosoever receive the Sacrament do truely receive Christ himself The Papists say Christs natural body is present we that the merit and vertue of his body broken upon the Cross and of his bloud shed upon the Cross is present to the believing soul in the Sacrament The body of the Sun is in heaven in its sphere locally and circumscriptively but the beams are on the earth And when the Sun beams shine into our house we say here 's the Sun though it be the beams not the body of the Sun So the Scripture saith of the Sacrament This is my body Christ ascended up into Heaven as for that exception he is visibly in heaven but invisibly here it answereth not those testimonies which prove he is so there that he is not here Mat. 28. 6. q. d. he could not be in both places at once an angelical argument Aquinas saith It is not possible by any miracle that the body of Christ should be locally in many places at once because it includeth a contradiction by making it not one for one is that which is not divided from it self It is impossible say the Papists according to the course of nature but not absolutely impossible by divine miracle it may be Consubstantiation overthroweth the grounds 1. Of reason the body of one and the same man cannot be present in many places all together but must needs remain in some definite and certain place 2. Religion because Christ was taken up into heaven there to abide till the end of the world It was above a hundred years before Transubstantiation They did adore Christ as co-existent with the bread which perhaps gave occasion to Averroes to say That Christians did adore their God and then eat him Averroes his resolution was Quandoquidem Christiani adorant quod comedunt sit anima mea cum Philosophis The quarrel between Luther and Zuinglius was about Christs presence in the Sacrament which Luther held to be by way of Consubstantiation which how it could be unlesse the body of Christ were every where Zuinglius and others could not conceive Luther being pressed therewith he and his followers not being able to avoid it maintained that also But how By reason of the hypostatical Union and Conjunction thereof with the word For the word being every where and the humane nature being no where severed from it How can it be say they but every where The humanity of Christ according to its Essence or natural Being is contained in one place but according to its subsistence or personal being may rightly be said to be every where Zanch. Misc. Iud. de Dissid Coen Dom. and D. Field lib. 3. c 35. of the Church The Papists constant Doctrine is That in worshipping the Sacrament they should give unto it Latriae cultum qui vero Deo debetur as the Councell of Trent hath determined that kinde of service which is due to the true God determining their worship in that very thing which the Priest doth hold betwixt his hands This is artolatry an idolatrous worship of the bread because they adoâ—e the host even as the very person of the Sonne of God It is true they conceive it not bread but the body of Christ yet that doth not free them from bread-worship for then if the Heathen did take his stone to be a God it did free him from idolatry Hence saith a Jesuite If the bread be not turned into the body of Christ we are the greatest
in any such exercise of religion for the end and purpose of pleasing God and getting grace from him with respect of conscience to him as esteeming that he must and will have it so or else the service shall not be well-pleasing and acceptable to him this is a part of worship or of divine Service For example a man brought an Ox or a Ramme a Lamb or such like thing and presented it to the Priest he did offer it unto God and that directly with intention of exercising obedience and faith to God Likewise this Offering was to be made by a certain person in a certain place at a certain time with certain Garments and Rites So all those observations became parts of this worship for in these also the intention of the doer was directly carried to God hoping and purposing by them to please God and exercise faith and obedience and other graces as well and as much as by the very offering it self and accounting the service not to be acceptable to God without them The things commanded here are of two sorts 1. For the performance of divine service 2. For the preservation and continuance thereof For the right performance of divine worship some things are to be looked unto for the substance and circumstances of it For the substance of worship also some things are required for the Matter of it Manner of it For the Matter some things are required for 1. The Object of the service 2. The Subject of it that is the kindes and parts of it For the Object two things are required 1. That it be to the true God alone 2. For the parts that they be such as are prescribe and appointed by the true God For the Object it must be only the true God the Father of our Lord Jesus Christ which is the maker of Heaven and Earth the Sonne of God our blessed Saviour and Mediatour the blessed Spirit our sanctifier which God hath manifested himself to us in the Scriptures to him and him only must we tender our worship which is so essential to worship that it cannot be true unlesse it be appropriated unto him according to the words of the Law repeated by our Saviour saying Thou shalt bown down to the Lord thy God and him alone that exclusive and confining particle our Saviour addeth by way of interpretation Shalt thou serve or worship for so that word which in the original is Thou shalt serve Christ rendereth Thou shalt worship And great cause that he alone should be worshipped who alone is worthy of worship Seeing this worship is a solemn acknowledgement of his Deity we testifie that we esteem him the onely true God upon whom we depend and to whom we give our selves as servants Secondly This true God must be the object of our worship purely and by a clear work of the understanding conceived of in his Attributes and Properties not represented to the eye or any way pictured forth or imagined under any visible or sensible form or representation because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance and therefore Deut. 4. 2. is expresse telling Israel that they heard a voice alone in the time that God came amongst them to deliver the Law and saw no manner of Image or likenesse and therefore they ought not to corrupt themselves by making any Image or Representation God is not a body but a Spirit and Essence a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture saying Whereunto will ye liken me What similitude will ye make of me Isa. 48. 18. The way to cure this evil 1. Purge your hearts more and more from carnal affections Psalm 17. 15. Matth. 5. 8. 2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine Essence 2 Cor. 3. 14 15 16. The Spirit gives us light and makes it powerfull to change the heart 3. Be much in the study of the Scriptures they are the image of Christ and he is the image of God 2 Cor. 3. 18. 4. 4. 4. Be obedient to divine institutions God knows what worship is best for himself Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum Tertul. 5. Consider your experiences of grace Exod. 15. 11. Mic. 7. 17. Luk. 1. 46. 6. Often view God in his stupendious works Psal. 104 observe the bounding of the Sea the hanging of the earth upon nothing Iob 26. 7. the beauty and motion of the heavens the order of all the creatures Hosea 2. latter end See Psal. 40. 18. 7. When you make use of sensitive things to increase your knowledge of God you must proceed by way of negation and argument and not by representation See Isa. 45. 15. 8. Labour to get a more perfect and clear notion of God follow on to know the Lord Hos. 6. 3. Heaven consists much in the vision of God For the parts of worship it is required that they be all prescribed unto us by the written word of God that he may not have cause to except against us saying Who required these things at your hands For seeing we do them to him we must from him know whether they will be acceptable unto him yea or no. His own will is the right rule of his own worship what is not conformable to the rule cannot be true worship Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed but keep themselves strictly to his appointment doing alone that very thing which he required without swerving to the right hand or to the left Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2. If God had left us without a patern in the wayes of his worship we should have wandered in incertainties the Heathens by the light of nature knew that there was a God and that he was to be worshipped yet they did but grope after him because they wanted a rule of worship Humane inventions in matters of worship have been brought in 1. By Satan he knows 1. That they take away the glory of worship that only is excellent which it plenum sui 2. That they take away the Majesty and Authority of it God shews no such Majesty any where as in his Ordinances but in heaven Revel 4. 2. 3. That they take away the power of Ordinances Matth. 15. 6. all the power of Ordinances consists in Gods presence in them
restrained to a several degree of sin but a differing and distinct kinde of sin from those that went before 6. Our Saviour Christ the best Interpreter of the Law doth so expound it Mark 10. 9. when reckoning up all the Commandments of the second Table in stead of Thou shalt not covet he saith Thou shalt not deprive or bereave a man of ought he hath that is covet or desire to have any thing that is his though it be neither by wrong nor fraud which two are forbidden in the words next before but rest in that which God hath given thee Mr. Lyford therefore adds the particular coveting here forbidden is discontentednesse with that we have wishing and longing after that which is anothers Christian contentation is the inward quiet gracious frame of spirit freely submitting to and taking complacency in Gods dispose in every condition It is said of Socrates though he were but a Heathen that whatever befel him he would never so much as change his countenance he got this power over his spirit meerly by strength of reason and morality All contentment ariseth from conjunction of suitables This is the difference between contentment and satisfaction contentment is when my minde is framed according to my condition satisfaction is of a higher nature when a mans condition is fitted to his minde Motives to contentednesse 1. From God 2. From our selves First From God Consider 1. Whatsoever we have more or lesse is the portion which God hath allotted us and whatever portion he allots any it is from his free grace 2. He is infinitely wise and regards not one man alone but his purpose which he hath to all men 1 Cor. 1. 25. 3. He hath just reason to give us no more because we provoke him 4. God hath given to every Christian such things as they are bound to be content withal He hath freely pardoned them He hath given them the promise of eternal life and He doth all this in a continual exercise of free and rich grace Secondly In respect of our selves we have reason to be contented Consider 1. The good we have had from God already 2. Remember the submission we made to God in the day of our conversion Levit. 26. 41 42 43. Luke 19. 23. 14. 33. 3. It is our wisdome to be contented because it is to make a vertue of necessity 4. There is nothing so unhappy as for a man to have his portion in this life Psal. 17. lat end 5. We are freed from many and the worst temptations if God keep us low a full body is subject to diseases 6. We shall use the good things God gives us the better Phil 4 11. 7. We need not much Give us this day our daily bread nature is content with little grace with lesse The way to get contentednesse 1. Aim at a right end in thy life viz. The glory of God this cannot be crossed 2. Get humility think your selves worthy of no good all evil 3. Use discretion in considering indifferently both what good thou hast as thou art and what evil thou shouldst have if thou hadst thy deserving and weigh thy comforts and crosses together Every Christian is to make conscience of his thoughts Isa. 55. 7. Reasons 1. They fall under the notice and judgement of God Psal. 139. 2. Amos 4. 13. Matth. 9. 4. 2. Most of Gods displeasure hath been declared on men for their evil thoughts Gen. 6. 5. Ier. 6. 19. Luk. 1. 51. 3. One of the chief things taken notice of in the day of judgement is mens thoughts 1 Cor. 4. 5. 4. Because of all sins thoughts are most considerable First For the danger of them 1. They beget carnal affections first we think and then we love they blow up the sparks of lust 2. They are the ground of actions Isa. 59. 4. Secondly In regard of their number Isa 57. 20. 5. Because one is best known by his thoughts Prov. 12. 5. They are the most native off-spring of the minde and freest from constraint Isa. 32. 8. The principal lust ingrosseth the thoughts 6. It is a great note of sincerity to make conscience of our thoughts Phil. 2. 10. Prov. 6. 18. 15. 20. Psal. 119. 113. 7. Gods eye is especially on them The cure of evil thoughts 1. Pray for a new heart a principle of regeneration Ephes. 4. 23. 2. Get those sins mortified which specially ingrosse the thoughts pride envy covetousnesse uncleannesse revenge Prov. 6. 14. 3. Get a stock or treasure of sound knowledge the minde of man is alwaies working My reins instruct me in the night season Prov. 6. 22. Deuter. 6. 6 7. Matth. 13. 52. 4. Inure your selves to holy meditation Psal. 119. 59 99. 5. Be diligent and industrious in some lawful imployment a soft and easie life is full of vanity and temptation too much imployment hinders duty and too little furthers sin 6. Constantly watch over the heart for suppressing evil thoughts Prov. 4. 23. and over the senses for preventing of them Iob 31. 1. 7. Be much humbled for evil thoughts they grieve the Spirit his residence is in the minde Acts 8. 32. we should labour to approve our thoughts to God as well as our actions to men Psal. 139. 23. The Law of God cannot be perfectly fulfilled in this life The Papists say a man may fulfil the Law We say the perfect fulfilling of the Law to man fallen is impossible originally it was not so but accidentally it is See Down of Justification l. 7. c. 6. There is a difference between the keeping or observing of the Law and the fulfilling of it which the Papists seem to confound All the faithful by their new obedience keep the Law according to the measure of Grace received Ephes. 4. 7. but none fulfill it Iohn 1. 2 3 4 5. 3. 22 24. They have received a new and Divine Nature by which they are made like unto God and Christ God puts his Spirit within them and inableth them to keep his Commandments and to walk in his Judgements and to do them The Law is spiritual 1. It requires a holy nature Luke 10. 27. with all thy strength that God gave thee and the Law requires 2. It requires holy inward dispositions Deut. 6. 5. 3. Holy actions Gal. 3. 10 11 12. There is more required of an unregenerate man then of Adam in his innocency as the righteousnesse which will justifie an Angel will not justifie a sinner The Precept of the first Covenant is not abolished by the Law but the Lord requires of every man out of Christ perfect personal and perpetual obedience as he did of Adam in the state of innocency 1. Because the Soveraignty of God is still the same when he gave Adam a Law it was an act of Soveraignty 2. The Law is the same it was before the fall just holy and good 3. Mans obligation to God under the Law is the same 4. God ever intended to keep
of Scriâ—ture commends the knowledge of it was careful to fulfill the Scripture did interpret it and gave ability to understand it * Deut. 4. 2. and 12. ult p Locus est egregius coque nostri omnes utuntur qui contra Papisticas Traditiones aliquid scribunt Whitakerus Longè illustrissimus lacus est Chamierus q Nobis adversus Papistas non de quibusvis traditionibus controversia est sed duntaxat de traditionibus dogmatum quibus continentur fides mores hoc est de ipsa Doctrina Chamierus lib. 9. de Canone cap. 1. r Vir ob ingenium laboremve ob Episcopatus dignitatem inter Papistas non postremi nominis Chamierus Vide Maldonat ad Joan. 16. 12. Estium ad Rom. 16. 17. Received from Christ himself teaching the Apostles Illud erat explicandum quo discrimine istae Traditiones tam multiplices graduque habendae sunt Nullum discrimen faciunt forsan ergò volunt Ecclesiasticas etiam Traditiones parem cum Divinis Scripturis Authoritatem habere Script cap. 3. Quaest. 6. Traditionum janua perniciosa est hac semel aperta nihil est quod non inde erumpat in ecclesiam Chamier 1 Chro. 1. 18. Luk. 3. 36. Eorum mihi videtur sententia samor qui negant vel è Lxx vel à Luca nomen Cainani suisse insertum existimantes potius alâ—unde irrepsisse post Evangelium à Lucâ conscriptum eujus suae conjecturae rationes habent non leves ut videre est apud Cornelium à Lapide in cap. 11. Genes Rivet Isag. ad Scr. pt Sac. cap. 10. Vide plura ibid. Lib. 4. de verbo Dei cap. 4. Vix ullum videas de Traditionibus agentem qui non hic magno fastu immoretur Chamieâ—us Distinguenda sunt tempora personae Non erant necessariae Scripturae ante legem ergo ne quidem post legem non erant necessariae Apostolis ergo ne nobis quidem negatur consequentiâ— Ratio est quia aliter Israelitas doceri voluit post legem Deus aliter ante legem Aliter Christus Evangelium voluit Apostolis revelari aliter nobis praedicari Chamierus John 2. 22. Jansenius affirmat haec multa non suisse diversa ab illis quae hactenus docuerat sed illustriorem illorum explicationem â—uc adducit illud appositè quod habetur 1 Cor. 3. Christus testatur se discipulis suis omnia tradidisse Joan. 15. 15. nihil ergo tacâ— it Hic locus omnium celeberrimus est Papistisque nostris inter primos in deliciis Chamierus Vide Grotium in loc 2 Tim. 3. 15 16 Luk. 16. 29 31 Act. 17. 3. What the tradition was he preached is expressed 2 Thess. 3. 6. 1 Cor. 2. 2. D. Fulk against Martin in his Preface s Papistae maximi qui unquam fuerint Traditionarii Chamier Syrus interpres habet praecepta sive mandata Cartw. Annota on the Rhem. Test. Hic Achilles est Papistarum magno fastu ostentatus ab omnibus singulis qui versantur in hac controversia Chamier de Canone l. 9. c. 8. t Cicumcifio faeminarum continetur sub illa masculorum Signum in solis masculis crat pro utrisque tamen saciâ—bat si finem usum ejus spectes Mariae perpetua virginitas non est fidei articulus ideò libenter amplectimur eam sententiam quae jam ab initio â—mer Christiaâ—os videtur invaluisse ut virgo fuerit hoc est pura à coitu viri non tantùm in toto Christi generationis mysterio quod sanè ut credamus necesse est sed etiam toto deinceps vitae tempore Chamierus de canone l. 9. c. 9. u Quam pertinaciâ—èr ludebat Helvidius in primogenito Mariae fratribus Christi ut negaret perpetuam virginitatem Chamierus Augustinus dicit nihil ad fidem necessarium obscurè in Scripturis doceri quin idem apertioribus locis aliis explicetur Non est traditum Evangelium obscurum difficile ad intelligendum tanquam paucissimis profuturum sed facile dilucidum apertum expâ—situm omnibus ut nemo esset quin petere illinc posset tanquam de fonte haurire quae salnti suae expedirent Lod. Viv. de ver Fid. Christ. l 2. c. 9. vide plura ibid. y Verbum Dei collatam cum liue analogia multiplex Lucis est dispelierâ— tenebras omnia manifestare â—lâ—is lacâ—re noÌ„ sibi lâ—renihil purius illustrius graâ—ius utilius faecundius caelest is ejus crâ—go odio habetur sape à malis est bonum Commune plurium penetrat sordes sine inquinamento Sphanhemius Dub. Evangel parte tertia Dub. 94. Scriptura seclaram prositetur tum formaliter tum effectivè â—umiâ—osam illuminantem Id. ibid Isa. 59. 21. Jer. 32. 40. and 31. 31. z Difficultas dut à rerum ipsarum natura est quâ— percipiuntur aut ab ipfis percipientibus aut ab its quae intercurrant mediis Res quae percipiantur natura sua intellectu difficâ—les sunt aut per obscuâ— it atem ut res futurae aut per majestatem ipsarum ut mysterium S. Trinitatis Sic quid Sole clarius quid difficilius aspectu nam hebescit acâ—es oculorum nostrorum vi radiorum illius A percipientibus difficultatem esse quis sanus neget nam res quae sunt Spiritus homo naturalis non potest capere A mediis quae Deus ipse ecclesiae obtulit id est à Scriptura negamus difficultatem esse Junius The fundamentals in Scripture are plain to the Elect who are all taught of God so much as is necessary for their salvation Iohn 6. 45. the least as well as the greatest I believe that toward the evening of the world there shall be more light and knowledge shal be encreased Dan. 12. 4 and many things in scripture better understood when the Jews shal be brought home and the spirit of grace and illumination more abundantly poured forth Mr. Gillesp. miscel c. 10. See Rev. 22. 10. In the first times of the Church there were no commentaries upon the Scriptures the fathers had them without and yet then the Scriptures were understood Origen who lived 200 years after Christ was the first that wrote any Commentary upon Scripture The pure Text of Scripture was ever read to the people and never any Commentaries and yet was understood by them Apoc. 1. 3. * Solet obscuritas lectores absterrerâ— quo modo ajunt olim quendam dixisse Authorem obscurum à se removentem Tu non vis intelligi neque ego te intelligeâ—e a Especially in Genesis Iob Canticles Ezek. Daniel and the Revelation In regard of the manner of writing there are many abstruse phrases in scriptures as divers Hebraisms which perhaps were familiar to the Jews but are obscure to us All the skill of all the men in the world from the beginning to the end thereof wil not be able to finde out all truths contained in scripture either directly or by
Father 2. Civilly so men Act. 16. 30. 3. Possessively so a Master over his servant the husband over his wife When this Lord of lords Lord Paramount came into the world Augustas Caesar by a strict Edict commanded that no man should give or receive the title of Lord. Ps. 110. ult Lu. 24. 26 He is called Enosh calamitous man Ps. 8. 5. the Apostle expounds it of him Heb. 2. 5. See Psal. 22. 6. 69. 1. 2. Christ speaks that there of himself say some He did this as our Surety as our Sacrifice so he bare our sins Psal. 40. 12. 69. 5. compared with v. 9. was liable to our debt Gal. 4. 4. 3. 13 Dan. 9. 26. there was a commutation of the person not the debt Isa. 53. 6. He had a negative ignorance though not a privative in his understanding Isa. 7. 15. on this ground he is said to grow in knowledge Luke 2. 52. was troubled in Spirit John 11. 33. His Spirit was spent after labour his strength weakned Psal. 22. 14. all the creatures were against him the good Augels withdrew themselves from him in the three hours of darknesse and approv'd of the judgement the evil Angels set on him John â—4 30. He was whipt and buffeted as a slave The chief Magistrates in Church and State condemned him the souldiers mocked and pierced him God himself had a great hand in Christs sufferings Isa. 53. 16. The same Greek word translated Deliver and Betray is used of God Rom. 8. 32. Jude ver 26. Matth. 16. 21 23. The Priests Mat. 27. 2. and Pilate Matth. 27. 26. and of the people John 19. 11. Acts 3. 13. God ordained Christs death Acts 2. 23. 4. 27 28. 1 Pet. 2. 20. Some say God foreknows but doth not by a certain and immutable Decree predetermine The Apostle Acts 2. mentions his determinate counsel in the first place and in Acts 4. his hand to note his concurring power and his counsel to note his pre-ordaining will 2. A great part of Christs sufferings was immediately inflicted by God Mat. 27. 46. Gal. 3. 13. 3. Christ ascribes the cup to God John 18. 11. Gal. 4. 4 5. Rom. 5. 19. He was obedient in the humane Nature alone not in the divine Dr Hampton * Amariâ—â—iâ—aâ— mortem dulcem nitidam candidam acceptabilem reddit dum audis Iesum Christum Filium Dei suo sanctissimo contactu omnes passiones ipsam adeò mortem consecrasse ac sanctificasse malediâ—â—ionem benidixisse igâ—ominiam glâ—rificasse paupertatem ditasse ita ut mors vitae janua maledictio benedictionis origo ignominia gloriae parens esse cogaâ—tur Luther loc com primae Class c. 6. We should look unto Christ whom we have pierced and on all his sufferings as brought upon him by us nothing will make sin so hateful nor Christ so dear Vulnera Christi rutilantia sunt Biblia practica these lead us to all duties of holinesse The proper object of faith in justification is Christ crucified The Angels love Christ because of the excellency and glory of his person but not as made sinne for them Dignites Personâ— primò conducit ad acceptationem Unde enim fit quod Persona Iesu Christi in nostram omnium vicem admittitur nisi quod Persona jam multò dignior paenam luit atque si omnes in mundo homines plecterentur Secundò ad meritum Tertiò ad compensationem Sanford de Descensu Christi ad inferos l. 3. p. 108. Et in â—ascendi sâ—rte in vivendi instituto in mortis genere nihil nisi humile abjectum sordidum infimumque spectavit cogitavit Quid Deo immortali minus conveniens aut decorum quam è Caelo in terram descendere Hoc paruâ— Immò in ventrem Virginis mortalis se insinuare ibique naturam humanam mortalem omnibus hominis infirmitatibus obnoxiam assumere Hoc ille fecit Quid vero honesto homini magis probrâ—sum contumeliosum indignum quam servili supplicio que latrones tum puniri solebant animam quafi criminosam per vim exbalares Hanc ille etiam sustinere infimâ— abjectionis ignominiâ— extrema notam voluit Salmas Epist. 2. ad Bartholinum de cruce Sugit ubera qui regit fidera August Vagit infans sed in coelo est puer crescit sed plenitudinis Deus permanet Hilar. â— 10. de Trinit Mark 6. 3. * Baronius thinks he made yokes alluding thereto in that he professeth my yoke is easie Mat. 11. 30 Dr Prid. Introduct for reading all sorts of Histories c. 7. p. 51. 2 Cor. 8. 9. a Pope Nicolas the third and others maintain'd that our Saviour Christ was a very beggar and lived here in the lowest degree of beggary that can be which Pope Iohn the 22. condemneth for an heresie Mr Gatakers answer to Mr Walkers vindic p. 40 41. b Mat. 8. 20. Luke 4. 29. Mark 3. 6 7. John 8. 59. The Psalmist expresseth Christs trouble by roaring Psal. 22. 1. The Apostle Heb. 5. 7. by strong crying and tears Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are emphaticall see them opened in my Greek Critica Tanta sudoris copia ut non corpus humectaret solum sed etiam in terram caderet Non sudor aqueus sed sanguineus nec guttae sed grumi cui exemplo quod unquam auditum simile nedum aequale Chamierus Tom. 2. l. 5 c. 13 Vide Sandfordum de Descensu Christi ad Inferos l. 3. p. 203. ad finem a An agony is the perplexed fear of one who is entring into a great and grievous conflict Timor quo corripitur is qui in certamen descendit Arist. Irenaeus saith the year of his age wherein he suffered was about the Fiftieth which he voucheth to be an Apostolical tradition The ground of his opinion was Iohn 8. 57. The common received opinion is That he suffered being thirty three compleat and in the beginning of his thirty four Scaliger addeth one year more and placeth his Passion in the beginning of his thirty five Non timeretur ille qui potest nocere nisi haberet quandam eminentiam potestatis cui de facili resisti non possit ea enim quae in promptu habemus repellere non timemus In Christo fuit timor Dei non quidem secundum quod respicit malum separationis à Deo per culpam neque etiam secundum quod respicit malum punitionis pro culpa sed secundum quod respicit ipsam Divinam eminentiam prout scilicet anima Christi quodam affectu reverentiae movebatur in Deum à Spiritu sancto acta Aquin. part 3. Q. 16. Art 6. b That is not â—ound that one drop of Christs bloud was enough to redeem the world Pope Clement the sixth first used that speech That one drop of Christs bloud was enough to save men and the rest was laid up in the
2. 24. There is a justification 1. Ad Regnum which brings one into the state of Grace of which Paul speaks 2. In Regno Abraham was justified by works and he was called the friend of God of that Iames speaks Sanctification is of the same time with Justification but Justification doth in order of nature go before it for all the graces of Sanctification are bestowed on a man as in Christ Ephes. 1. 3. so one God made man a holy creature he was peculiarly devoted to Gods service when man fell the devil defiled this Temple God departed from us he aâ—ain cleanseth away this filth and repaireth his image in us * Loc. Commun Class 1. c. 11. There is a total change of the whole man the Mind Rom. 12. 2. Spirit Ezek. 36. 26. Heart Deut. 10. 26. Conscience Heb. 9. 14. Will Phil. 2. 13 Affections Gal. 5. 24. The body it self Col. 2. 11. Rom. 6. 12. Christ is our Sanctification three several wayes 1. Meritoriously he hath purchased it from God by his being an offering for all our defilement 2. As he is the exemplar or copy of it 3. He is by his Spirit the efficient cause that brings into the soul the vertue of his Death to kill sinne and of his Resurrection whereby his life is communicated to us See Dr Willet on Exod. 30. 34. Impuritas uniuscujusque rei consistit in hoc quòd rebus vilioribus immiscetur Non enim dicitur argentum esse impurum ex permixtione auri per quam melius redditur sed ex permixtione plumbi vel stanni Aquinas 2a 2ae Quaest. 7. Artic. 2. Puritan in the mouth of a Drunkard doth mean a sober man in the mouth of an Arminian it means an Orthodox man in the mouth of a Papist it is a Protestant and so it is spoken to shame a man out of all Religion It hath been an old custom of the world to hate and maligne the righteous to reproach them to call them Puritans though very Heathens have acknowledged that there is no Religion without purity Cicero Horace and others describing a man that is religious say that he is an entire man a man pure from sinne Mr Fenner on John 3. 20. See Mr Burrh on Hos. 2. 5. pag. 307. There is 1. A beauty in holinesse 1. Every grace is an ornament 1 Pet. 5 5. See Psal. 45. 1â— 14 16. Ezek. 8. 14. 2. Holinesse is called a new Creation Eph. 2. 10. A Resurrection Ephes. 4. 5. 3. Sinne is a deformity 2 Pet. 3. 14 filthinesse it self 2 Cor. 7. 1. Ephes. 5. 27. Corruptio optimi pessima sinne is not only malum triste but turpe 2. This beauty of holinesse consists in four things 1. It is a conformity to the image of God 2 Cor. 3. 18. 2. Beauty consists in indeficiency when no part is wanting 1 Thess. 5. 23. 2 Tim. 3. 17. they are in parts perfect as children though not in degree 3. Beauty consists in a symmetry a due proportion of parts the understanding guides the man the will submits to the dictates of an enlightened understanding the affections are subject to the command of reason John 11. 33. 4. There is a lustre in beauty the Spirit of grace is called the oyl of gladnesse Psal. 45. 7. because it makes the face to shine Sincerity is the harmony and zeal the lustre or varnish of all graces Psal. 42. 11. 3. There is that beauty in holinesse which is not to be found in any thing here below 1. It is in the inward man 1 Pet. 3. 3. Absolom though outwardly beautifull was inwardly deformed 2. This commends a man to God 1 Pet. 3. 3 4. 3. All other beauty will decay by sicknesse or old-age not this Prov. 31. 30. 4. This prepares you for the wedding the time of this life is the time of Espousals the Marriage shall be in the life to come Revel 19. 7. Holinesse is the image of Christ. Sin is wounded at our first conversion Rom. 6. 13 14. but this work is carried on by degrees till it be utterly extinct Rom. 6. sin is called the the old man for its weaknesse and decay See 1 Thess. 5. 22 23. Anno Christâ— 1262. exorta est secta Flagellantium qui ingenti turba obeâ—ntes pagos oppida nudi umbilico tenus facie tect a sese flagellis cruentabant manfit hic mos Romae ubi septimana quae diom Paschatis proximè antecedit poenitentes longo ordine nudis seapulis larvata facie publicè se diverberant flagellis Quem morem ipsi vidimus Lutetiae sub Henrico tertio Homines ad furorem usque superstitiosi nesciunt Deum amare immutationem cordium non verò dilaniationem corporum Molinaei Hyperaspistes lib. 1. cap. 29. Vide Novar Schediasm Sac. prophan lib. 1. cap. 22. They are hostes naturae not peccati Sin 1. abuseth us Man being in honour continued not a wicked man is called a vile person Psa. 15. 2. It deâ—iles us and stains all our actions Tit. 1. 15. 3. Deceives us Heb. 3. 12. Ephes. 4. 22. 4. It keeps away all good Isa. 9 2. 5. It lets in all evil Jer. 2. 19. The death of Christ is useful for mortifying of sin 1. By way of representation it shews us the hatefulnesse of sin Isa. 53. 10. Consider his agony and sorrow on the Crosse though sin was but imputed to him 1 Cor. 5. 21. 2. By way of irritation it stirs up in the soul a displicency against sin Isa. 43. 24. shall sin live that made Christ die 3. By way of pattern and example therefore the Scripture often expresseth our Mortification by our crucifying Gal. 2. 20. 5. 24. 6. 14. Of all deaths crucifying is the most painful and shameful it notes that sorrow and shame which Christians feel in the remembrance of sinne that which was done really in Christ must be done in us by analogy Phil. 3. 10. 4. By way of merit Christ shed his bloud to redeem uâ— 1. From the world Gal. 1. 4. that it might not be so pleasing an object 2. From our vain conversation 1 Pet. 2. 24. Grace is a part of Christs purchase as well as pardon 5. By way of stipulation and ingagement Christ â—â—ood as a Surety before Gods Tribunal He was Gods Surety and ours on Gods part he undertook to bestow on us not only remission of sins but the Spirit of God to become a principle of life to us and of death to our corruptions Rom. 8. 13. 1 John 3. 19. on our part he undertook that we should no longer serve sin Rom. 6. 13. About means of mortification of sin See Mr Hilders on Psal. 51. 5. Lect. 64 65 66 67. Spiritual life is that supernatural grace by which the whole man is disposed to live to God 1. A supernatural grace because it comes from our union with Christ Joh. 6. 57. 2. By which one is disposed to live to God Gal. 2. 20. The supream or fundamental principle of spiritual
contrary with grace Jer. 4. 14. Dan. 4. 27. Mat. 3. 9. * 1 Thess. 4. 10 1 John 3. 14. Mandatum novum dicitur quia excellentissimum quod nunquam antiquari debet Rivet Rom. 13. 10. See 1 John 4. 20. 3 17. Mat. 7. 12. Non est aliud peccatum aequè buic Sacramento adversum atque discordia Contrarium est enim nomini rei hujus Sacramenti nomen est communio res unitas cordium Luther de praeparatione cordis pro susciptenda sacra Eucharistia Ex conviâ—andi ritu in locis sacris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianorum traxerunt originem quarum non apud Apostolos solos sed patrum etiam cruditissimos crebra sit mentio Coena nostra de nomine rationem sui ostendit Vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod dilectio penes Graecos est Tertul. Apolog. Dilher Elect lib. 1. cap. 12. Cùm ex charitate diligatur proximus propter Deum quanto aliquis magis diligat Deum tanto etiam magis ad proximum dilectionem ostendit nulla inimicitia impediente Sicut si aliquis multum diligeret aliquem hominem amore ipsius silios ejus amaret etiam inimicos sibi Aquin. 2a 2ae Q. 25. Art 8. Fuller Mountag Def. of tithes ag M. Selden c. 2. Lutherus quadam concione ait Eum ad coenam Domini optimè dispositum venire qui pessimè fuerit dispositus eum dignè manducare qui indignitatem suam agnoverit 2 Tim. 2. 1. Grace is an instinct put into the soul after union with Christ and with God by him The Familists say Grace is Christ himself working in us that there are no habits of grace we do not believe and repent but Christ in us there is a seed in a man 1 John 3. 9. Grace is called the new-creature the inward man the Spirit and grace are distinguished Gal. 5. 22. 2 Pet. 3 18. This duty suits with our present state we are in a state of progresse and edifying 1 Thess. 4. 1. Prov. 4. 18 * There are four helps to grow in grace by coming to the Sacrament 1. Be sure you bring truth of grace with you God will spie you out if you want the wedding garment 2. Act your graces your faith repentance love to God thankfulnesse 3. Look upon Christ sacramentally â—ye him in the elements see him there crucified before thee that thoumaist receive out of his fulnesse 4. Urge God with that promise Hos. 4. 5. pray him to let the dew of his grace fall on thy heart Aquinas part 3 Qu. 80. Art 8. resolves this Question Utrum cibus vel potus praeassumptus impediat sumptionem hu jus Sacramenti Here is a real though a spiritual presence of Christ. Sacramental 1. Love Cant. 1. 4. call to minde the highest act of Christs love in dying for us when enemies 2. Sorrow in considering how our sins wound Christ. Hope long for sweet communion with Christ in heaven the Supper doth not only seaâ— comfort but glory There is a union of mysteries The Elements specially represent his humane nature but the Sacrament gives us a right to his whole person Act. 20. 28. Look on him as a compleat Saviour Isa. 44. 24. Col. â— 9 and come with your whole hearts to whole Christ Act. 8. 47. Jam. â— 9. There is a desertion in point of sanctification as well as consolation when God leaves us in the duties we perform Vide Ames de consc l. 4. c. 28. Post Scrmonem celebrandae S. Câ—nae locus prâ—â—serâ—im dum servebat primus ille Christianorum zelus singulis heb lomadis interdum etiam diebus communicantium nec enim unquam explicabantur sacramenta super mensam Dominicam quin multi ad eam accederent Moâ—nayus de sacra Eucharistia l. 1 c. 4. Nunquam in Primitiva Ecclesia Eucharistiae Sacramentum celebrabatur qum omnes qut adessent eidem communicarent Si qui nollet communicare eo die quo conventus fidelium agebatur quod propriâ— conscientia nonâ— um satis examinata probata cum à communione prohiberet aut quod sibi odâ—i aut simultatis adversus fratrem conscius esset si aliara quamcunque causam non communicandi haberet non solebat cum aliis ad Synaxim convenire Simpl. Verin Epist. de libro postumo Grot. p. 108. * In Primitiva Ecclesiae Apostolicae vicina flagrame persecutionum incendio fingulis diebus Christiani communicabant Gerh. loc commun de sacra â—oena c. 24. Tempus communicandi esse debet frequentissimum plane quotidianum Baptismus autem non iteratur quia generationi quae unica est respondet Eucharistia vrò saepius iteranda est quia cibo alimontae cujus frequens usus reperitur respondet Maldonati Summula Quaest. 24. Artic. 1. Constat ipsos Apostolos Christianos quotidiè communicasse Act. 2. quotidiè communicabant sicut orabant pâ—ulò post ubi crevit Christianorum negligentia coeptum est solis diebus Dominicis communicare Id. ibid. Art 2. Cur vetus Ecclesia credidit omnem sidelem omni die communicare debere quod ultra decimum saeculum videmus durasse bodierna autem ac Romana putat sufficere si semel in anno communicatum fuerit Quta nimirum illa nullum usum nec ullum fructum Sacramentorum constituit in videnda audienda eorum actione sed totum posuit in participatione vera corporis sanguinis haec verâ— contrarium sumit Simplicii Verini Epist. de libro Postumo Grotii Parker of the Crosle part 1. chap. 3. Gillesp. in his Aarons Rod Bloss Book 3. c. 8. p. 437 438 M. Bowles de Pastore Evangelico l. 4. c. 5. Burrh in his Gospel-worsh p. 264 265. a B. Buckeridge M. Paibody b Sir William Temple â— Institut l. 4. Sect 37. D. Burgess saith the gesture of kneeling in the act of receiving was never any instituted Ceremony of the Church of Rome nor is it at this day Bellar. l. 2. de missa c. 14 15. saith it was only for the conveniency of putting the Hoast into the mouth of the receiver and not for adoration of the Eucharist Vide Dilher Electâ— 2. c. 4. M. Down of sitting or kneeling at the Communion Respondâ—o nos Dei gratia melius ac sanctius in Christi schola fuisse institutos quà m ut putemus aliquam esse religionem Eucharistiam de geniculis sumere Ita sumunt vicini in Anglia fratres neque nos si quando cum iis communicamus eodem ritu samere â—â—get totaque res apud nos ita libera censetur ut quanquam stantes sacro â—pulo vescamur ipsi pro fratribus tamen habeamus colamus etiam qui vel sedentes vel ingeniculati Eucharistiam accipâ—â—cut Itaque si nihil à nobis aliud Latini postâ—lassent quam ut Sacramentum de geniculis simpliciter sumeremus fateor nullam nobis ab â—is discedendi futuram fuisse causam satis idoneam quando quod
Pope approves The Practice of the Church is that which the Pope observes the Interpretation of the Fathers is that which the Pope follows the Determination of Councels what the Pope confirms so that the Pope must interpret all Scripture But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture as in Rom. 8. 8. Those that are in the flesh cannot please God that is Those that are married said Siricius the Pope Innocent so expounded those words Iohn 6. Unlesse you eat the flesh of the Son of man and drink his bloud you shall have no life in you that he thence concluded That there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture as Matth. 16. 18. Some Popes say rightly that by the Rock Christ or the Confession of Faith given by Peter concerning Christ is meant others interpret it of the person of Peter the Apostle others expound it to be the Romane Seat or Chair 3. Because many of the Popes of Rome have not only erred but been grosse and wicked Hereticks Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Heretick was deposed Honorius the first was a Monothâ—lite he held that Christ had but one will and so but one nature and for this Heresie was condemned in three General Councels Some Popes were Atheists as Leo the tenth who called the Gospel Fabulam de Christâ— One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians That the general consent of Fathers is no good Rule for interpreting Scriptures See Iaâ—â—â—us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. Proposit. 9. In his Auctarium he proves that the Protestants do more esteem the Fathers then the Papists and Jesuites For Councels Gregory the Pope equalizeth the four first General Councels to the four Gospels not in respect of Authority but in respect of the verity of the Articles defined in them He saith not They could as little erre but they did as little erre in their decisions or to speak more properly That their Doctrine was as true as Gospel because the Determinations in those first General Councels against Hereticks are evidently deduced out of holy Scriptures Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac. For if these four general Councels be of equal Authority with the four Gospels the Popes Authority as Papists say being above the Authority of the Councels it followeth That his Authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true Interpretation of Scripture is not to be sought from general Councels First Because even universal Councels have erred the Chalcedonian Councel one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universal visible Church Matth. 26. 65. Iohn 11. 47. See Act. 4. 18. Secondly General Councels have been opposite one to another that of Constance to the other of Basil whereof one setteth down that Councels could erre and so also the Pope and that a Councel was above the Pope the other affirmeth the quite contrary Thirdly There were no general Councels after the Apostles for three hundred years till the first Councel of Nice when yet the Church had the true sense of the Scriptures Fourthly The general Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councel of Nice Fifthly Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say That the Scripture ought to be expounded by the Rule of Faith and therefore not by Scripture only But the Rule of Faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their Interpretation it not by man but of the Spirit like wise Let Councels Fathers Churches give their sense of the Scripture its private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it s not private because its Divine the sense of the holy Ghost and private in 2 Pet. 1. 20. is not opposed to publick but to Divine and the words are to be read No Scripture is of a mans own Interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The Order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense three Rules are of principal use and necessity to be observed 1. The literal and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing disagreement the holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will alwayes fit the purpose for Gods word must always bring perfect truth it cannot fight against it self 3. Such figurative Sense Limitation Restriction or Distinction must be sought out as the Word of God affordeth either in the present place or some other and chiefly those that seem to differ with the present Text being duly compared together The End of the first Book THE SECOND BOOK OF GOD. CHAP. I. That there is a God HAving handled the Scripture which is principium cognoscendi in Divinity I now proceed to Treat of God who is principium essendi or thus The Scripture is the rule of Divinity God and his works are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honor him 2. It is the end of all Divine Revelation Iohn 5. 39. 3. To be ignorant of God is a great misery Being alienated from the life of God through the ignorance that is in them 2. Profitable Our welfare and happiness consists in the knowledge of God Ier. 9. 23. Iohn 17. 3. the knowledge of God
in the life to come is called the Beatifical vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knows the things of God save the spirit of God A created understanding can no more comprehend God then a vial glass can contain the waters of the sea His wisdom is unsearchable Rom. 11. Iob 11. 7. and 26. 13. The Holy Fathers thought no word lawful concerning God which he hath not in his holy word granted us to use Euclide answered very fitly to one asking many things concerning the gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being asked by Hiero What God was required some days time to be given him to think of it and as many more at the end of them still doubling his time for inquiry till at last being by Hiero asked a reason of his delays he answered him Because saith he quò magis inquiro â—ò minus invenio how much the more I inquire the less I understand The glorified Saints in heaven though they know God to their own perfection being spirits of just men made perfect yet they shall never know God to his perfection None but God himself can know God perfectly Iohn 1. 18. 1 Tim. 6. 16. Tunc enim dicitur aliquid comprehendi quando pervenitur ad finem cognitionis ipsius hoc est quando res cognoscitur ita perfectè sicut cognoscibilis est Aquinas part 1. Quaest. 14. Art 3. qui prè infinita prosequitur et si non contingat aliquando tamen proficiet prodeundo Hâ—l de Trin. l. 2. We know God per viam eminentiae negationis causationis 1. All perfection which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himself by himself and of himself that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternal Infinite Unchangeable 3. He is the Supreme cause of all Ier. 2. 13. There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a natural ingrafted principle about God O anima naturaliter Christiana said Tertullian Apologet. c. 17. 2. An acquired knowledge by the Creatures Psal. 19. 1. that is the great Book in every page thereof we may behold the Deity Praesentemque refert quaelibetherba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner they might know there was a God and that he was to be worshipped but could not learn who God was or what kinde of God he was and how to be worshipped 2 Tim. 1. 10. Rom. 1. 19 21. and 2. 14. a practical knowledge v. 15. Which shew the work of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring men d to salvation Onely in ludah is God known Psal. 76. 1 2. and 1â—7 19. See Iohn 14. 6. and 1â— 27. Ephes. 2. 11 12. The Heathens might know Gods Nature and Attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helps attain unto any the least knowledge of God as he is mans Redeemer in Christ they know not the truth as it is in Jesus Ephes. 4. 21. Vide Barlow exercitat Metaphys de Deo exercit 4. In God we will consider 1. His Nature 2. His Works In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest clear evident ungainsayable truth in the world It is the first verity and the principal verity from which all other truth hath its original and it is the foundation of all true goodness and Religion truly to believe it so saith the Author to the Hebrews He that cometh to God to do him any service or to receive any benefit from him must believe that is be firmly and undoubtedly perswaded that God is Some think this is a needless subject to treat of but it is necessary 1. Because the most universal and incurable disease of the world is Atheism Psal. 14. 1. fond surmises are wont to grow in the hearts of all where Religion is not setled Foundation-stones indeed cannot be guarded so much by argument as divine testimony 2. Supreme truths should be laid up in the greatest certainty if the principles of Religion were firmly assented to confidence would follow of its own accord 3. It is good often to revive this truth of the being of God the forgetfulness of God is a kinde of denial of him Psal 9. 17. and 10 4. By a God we mean an essence better then all other things and before all other things and of whom all other things are such a first essence is God and such an essence there must needs be neither is any thing of absolute necessity but this one thing even the Divine essence Reasons to confirm this that there is a God are taken from authority or Testimony and reason The Testimonies are 1. Of God himself 2. The Creature 1. General of all men 2. Particular of each mans conscience Reasons may be drawn from two chief places viz. The effects and the contrary The effects are either 1. Ordinary and those 1. Natural both General the making and preserving of the world and Special the framing or maintaining of each man or other like creature in the world 2. Civil the upholding and altering the States of Kingdomes and particular Countreys 2. Extraordinary miracles Arguments from the contrary are two 1. The Being of the Devils 2. The slightness of the reasons brought to disprove this truth or to shew the Contrary Though no man can prove â causa why there should be a God yet every man may collect ab effectu that there is a God By that wisdom which we see to have been in the making that Order in the Governing and that Goodness in the preserving and maintaining of the world All which prove as effectually that there needs must be a God as either warming or burning that the fire must needs be hot That there is a God is proved 1. By Testimony 2. By Reason 1. By the Testimony of God himself he that testifieth of himself either by word or writing is God hath written a Book to us in which he affirms of himself that he is every page almost and line of Scripture point to God He begins his Book with himself saying In the beginning God made heaven and earth He concludes this Book with himself saying If any man shall take ought from this Prophecie God shall take away his part out of the Book of life In every particular prophecie he testifieth the same thing
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
6. 36. so to Gospel-repentance there must be a right sense of sin 2. Sorrow for sin a spirit of mourning goes along with Gospel-repentance Zec. 12. 10. Ezek. 7. 16. Hos. 11. 12. a sorrow according to God 2 Cor. 7. 10. 3. A self-judging Psal. 51. 4. condemning his acts and judging himself worthy of all the curses of the Law 4. A turning from sin to the Lord Hos. 14. 8. Dan. 4. 27. 5. It must be grounded upon the apprehension and hope of mercy Isa. 55. 7. Poenitentia non est sola contritio sed sides Luther Therefore the Lutherans commonly make faith a part of repentance it is the foundation of it Non pars sed principium P. Martyr One saith True repentance consists in four things 1. In a humble lamenting and bewailing of our sins our sinful nature and wicked lives whereby we are subject to Gods wrath and eternal death even a giving our selves so to consider and feel the cursed effects of sinne in that it angers God and enforceth his justice to punish us till it makes our hearts to ake and be troubled perplexed and disquieted 1 Sam. 7. 6. Psal. 38. 18. Ioel 2. 12. Iam. 4. 9. so David and Peter wept for their sins 2. A confessing the same to God particularly Prov. 28. 13. Psal. 32. 3 5. judging our selves worthy to be destroyed therefore and to perish eternally David saith I will confesse mine iniquity and be sorry for my sin And Iohn If we confesse our sins he is faithfull and just to forgive us our sins 3. An earnest crying to God for pardon of sinne and for power against it in the name of Christ. David Psal. 51. saith Sprinkle me with hysop that is forgive me for his bloud sake whom that hysop represented We must take words and beseech the Lord to receive us graciously 4. A hearty and sincere purpose to reform our heart and life to cast away all our transgressions to resist and forbear the practice of sinne in all things and to exercise our selves in all righteousnesse i. e. A firm purpose to leave all the evil that I know condemned and to do all the good that I know required a fixed resolution of heart so to do in consideration of Gods goodnesse and grace that hath sent Christ to save the penitent The Antinomians say The Saints of God once justified and in Christ need not repentance they cry down this as an un Gospel-like practice and dislike mourning for sinne they would have nothing but faith in Christ and rejoycing in him To be troubled for sinne they say is a dishonour to the grace of God and satisfaction of Christ our repentance and humiliation indeed cannot satisfie God Christ hath done that laid down a price answerable to the debt but the Lord hath inseparably annexed repentance and remission Act. 2. 38. 3. 19. 8. 22. and he requires not only an initial repentance in reference to a mans state but a daily repentance in reference to the acts of sinne he must daily wash his feet See Gal. 5. 31. The sinne against the holy Ghost is therefore unpardonable because the Lord will not give repentance Heb. 6. Repentance is Evangelical and a Duty in regenerate persons First Because it is a fruit of the holy Ghost Act. 11. 18. Secondly Because none but regenerate persons can perform it to bewail sinne and aggravate it justifying God condemning themselves and laying hold on Christ. Thirdly The Gospel enjoyns it and threatens the neglect of it Some places joyn Repentance and pardon together Act. 5. 31. Luke 24. 47. Some it and faith Mar. 1. 15. Act. 20. 21. Fourthly Christ Iohn Baptist and all the Apostles preacht repentance Mat. 3. 2. 4. 17. Mark 6. 12. Fifthly Because it may and doth work most kindely in and with faith when they look upon Christ whom they have pierced and consider that they have crucified him Sixthly Because it conforms us to God and Christ in hating and subduing sinne in us it breedeth in us a loathing of sinne and gives us a victory over it What the Pump is to the Ship Repentance is to the soul it keeps it clean Seventhly Because we have still flesh in us to be awed as well as the Spirit in us to be cherished Object Justification is but one indivisible act of grace pardoning all sins past present and to come There is a two-fold forgivenesse 1. In foro poli in the Court of God so all sins past present and to come are actually pardoned at the first act of believing and repenting 2. In foro soli in the Court of Conscience so they are not pardoned we shall have no comfort or assurance of their pardon till we actually repent of them Repentance is a part of the exercise of our whole Christian conversation and a work to be ordinarily practised though there be one great and universal repentance for the change of our state In Revel 2. 3. chap. among the duties God requires of the seven Churches which were all converted of four of them he requires the exercise of repentance Revel 2. 5. 3. 13 19. But there are some special seasons wherein God in a more special manner cals his people to repent when he would have the practice of it more full and extraordinary 2 Cor. 7. 11. when we should more strictly examine our selves and our sorrow should be much inlarged 1 Sam. 7. 6. Iudg. 2. There are five special times for renewing of Repentance First The time when Gods hand is upon us in any special correction 1. God expects and requires it then Isa. 22. the first 15 verses Zeph. 2. begin 2. The servants of God have ordinarily practised it then Ieremiah Iob David Lam. 3. 39 40. 3. God hath severely threatned them when they have not repented at such times 2 Chron. 28 22. Ier. 5. 3. Amos 4. The reason is because the Lord hath appointed this exercise of repentance as the only means to remove the rod or turn it to a blessing Secondly Another special time when God would have his servants to renew their repentance is upon their fall when they have committed any grosse sin as David after defiling Urijahs wife Psal. 51. and when he had fallen into the sin of numbring the people 2 Sam. 24. So Ezra 9. when the people had married with strange wives they wept exceedingly So when the Church of Corinth had wrapt themselves in the guilt of the incestuous persons sin 2 Cor. 7. Peter when he had denied his Master Our sorrow doth not make God amends or pacifie his wrath when it is kindled it is only a condition of the Covenant of Grace the exercise of repentance it satisfieth not God but the Church it is a help to our own souls whereby our sins are subdued Thirdly When the Lord cals any of his people to any special service that he would have them do for him and the Church then they ought to renew their