had shewed them his last Sign of Rising from the dead and had given power to his Apostles to work Wonders when they left the World he sent no more Angels nor Prophets nor did no more Signs or Wonders nor left no more Oracles but the Scriptures and minds of the Faithful enlightned by his Spirit to lead them into all Truth and to be with them to the end of the World Therefore we may not expect any Angel or Prophet nor any Thundrings or Lightnings Sword Famine or Pestilence Peace Plenty Health or Prosperity particular or general Judgments or signal Deliverances upon any such account as formerly to manifest thereby God's special favour or wrath to particular Persons or Nations in general as to their Spiritual or Eternal condition For God goes another way to work more free easie natural and rational to the Souls of men and made sweetly convincing and attracting to a more sublime and holy Worship suitable and pleasing to the Majesty of Heaven and therefore we are not to be frighted by Judgments nor allured by Prosperities into Religion as Children but informed convinced and perswaded like men by sound reason and understanding through any good or bad condition in this life unto the hopes of a glorious and blessed Immortality It becometh not Christians adult that know their Fathers Will to be in fear and bondage all their life long because of temporal Plagues nor to be ravished with temporal Joys but to live above them all by faith and not by sight as Pilgrims and Strangers here declaring by their Conversation that they have no abiding City below but that they seek one that is above whose builder and maker is God Eternal in the Heavens The Fifth BOOK OF A MEDIATOR The CONTENTS Transition Mediator Reconciliation Moses TITLE I. Of the Name and Thing THE Dispositions of the Will and Estate in God's Testament are to pass through the hands of the Mediators or Executors of them both Transition who are Moses and Christ The word MEDIATOR is rarely Mediator if at all found in any Heathen Author being proper to the Holy Scriptures only Philo the Jew uses it whose form of writing resembles the Old Testament so familiar to that Nation The said Philo calls the High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews had a High-Priest as a Mediator between two that by some middle Person they might appease God God dispenses his Graces to Men using as it were the Ministery and Subserviency of some certain Person Reconciliation CHRIST first obtained of God that to Mankind fallen into heinous Sins God would neither shut up the door of Repentance nor refuse to grant pardon to the Penitent which is that first Conciliation that was procured for all Mankind Rom 5.10 When we were Enemies we were reconciled to God by the death of his Son All things are of God who hath reconciled us to himself by Jesus Christ 2 Cor. 5.18 19. and hath given to us the Ministery of Reconciliation to wit that God was in Christ reconciling the World unto himself not imputing their trespasses unto them c. So Job was a Mediator to God for his two Friends My Servant Job shall pray for you for him will I accept Job 42.8 The great Benefits that accrue to the World by Christ are not only obtained by his Prayers but by his vast obedience unto death who gave himself a Ransom for all Eph. 1.10 11. to be testified in due time That in the Dispensation of the fulness of time he might gather together in one all things in Christ In whom also we have obtained an Inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will A Mediator therefore is an Arbiter Herald or Messenger that intervenes between two Persons to relate their mutual minds and meanings to each other and to propound Articles of peace and agreement between them that are at variance or to propose and declare Rules and Laws for both Parties to consent unto Moses Moses was the Mediator or Intercessor between God and the Israelites to make and finish up a Covenant between them and this Covenant was the Law Gal. 3.19 20. Ordained by Angels in the hand of this Mediator Now a Mediator is not a Mediator of one but God is one Note that though the Law was ordained by Angels yet it was not immediately delivered by them to the People but by the intervention or means of the Mediator Moses who passed between the Angels and the People God gave the inheritance of Canaan to Abraham immediately by Promise but the Law that was added because of Transgressions four hundred and thirty years after till the Seed should come to whom the Promise was made was delivered by the ordination of Angels and the Mediation of Moses 1. Because Law was a Terror but the Inheritance was a matter of Grace As is the manner of great Princes to bestow their Graces and Favours by themselves but to execute matter of Law and Justice by their Officers and Judges Moses was the Receiver of the Law from the Angels and the Repeater of it to the People three daies together for the Commandments thereof but the Judgments were published by Moses only upon the Peoples request because of the terror of the Angels voice who first wrote them in a Book and afterward read them openly to all the Congregation So for the Ceremonies Moses had a Pattern delivered unto him in the Mount Exod. 22. Exod. 25.9 Deut. 5 5. Act. 6.11 called therefore the Law of Moses and Moses We have heard blasphemous words against Moses ye have one that accuseth you even Moses in whom ye trust So the Archangel was the Minister of God to the People not the Mediator 2. Because the Archangel sustained the very Person and Majesty of God and therefore spake not as an Embassador or Messenger for every Embassadour distinguisheth his own Person from the Person of his Master that sent him and speaketh not in his own name but in the name of the Prince or State that imployed him whom he also represents But the Archangel spake as if God himself were present without other Angels to attend him Whereas it is said that the Commandments were delivered by the hand of Moses it is as much as to say by his Ministery because the Hand is the greatest Instrument of working Exod. 32.15 and 34.29 So the two Tables are said to be written by the Finger of God and were delivered into Moses's hand But the Judgments and Ceremonies which made up the greater bulk of the Law so passed through Moses's hand as that he wrote them in a Book The hand writing of Ordinances which was against us Exod. 24.4 Heb. 9.19 Deut. 31.9 10. Col. 2.14 and contrary unto us was nailed to the Cross of Christ So they were written by Moses the Mediator of the first Testament and cancelled by
perfect temper again Propension in Nature to its proper state 3. Because there is a great propension in Nature to return to its proper estate by casting of what is heterogeneal thereunto So Medicaments are subservient to Nature by removing obstructions but Nature it self and the inward Archeus being released and set at liberty works the Cure The whole Creation groaneth and longeth to be delivered Ro. 8.21 Bodies bent out of their natural place and violently forced from their proper position of their parts have a spring of their own and an inward strong tendency to return to their posture again This is Motus Restitutionis as if the Air be driven into a narrow compass it hath a spring or Conatus to come back to its proper state So a stone thrown upwards hastens to fall to its Center Sin is a violent and preternatural Estate Returning to God and Righteousness is Motus Restitutionis Liberationis a motion of Restitution and Liberation The Elater and spring in the Soul being quickned and enlivened by God's Grace hath a natural Conatus to return to its proper Estate I delight in the Law of God after the inward man but I see another Law in my Members Ro. 7.21 warring against the Law of my Mind and bringing me into captivity to the Law of Sin which is in my Members This is called Spirit the Mind of the Spirit Inward Man Law of Mind an Innate propension of the Soul awakened to return to its genuine condition as it is intellectual and free to its ancient Nature When the Spirit of God promised to Believers acts from the Spirit or Soul of the Faithful there is 1. An Assent to yield unto God 2. An Acceptation to receive his Promises 3. A Concurrence to work with him Here is no external force or violence offered to the Soul to free it from a state which it would alwaies continue under but a sweet and gentle Call to return to its proper state which the Soul it self longs for Where the Spirit of the Lord is 2 Cor. 3.17 there is Liberty The Freedom of the Spirit is the Soul 's acting from an inward principle and spring of its own Intellectual Nature Longing to be restored and endeavouring with God's Grace to return So that there is not a mere outward Impulse of the Spirit of God but an inward Concurrence of the Spirit of Man The Soul is not like a Boat tugged or driven by Oars or Winds but it goes on Secundo flumine according to the genuine Current of its own intellectual Nature with the help of the gentle gale of the Divine Spirit Genuine nature of the Spirit 4. Because it is the genuine Nature of the Spirit to do that which is agreeable to the Spirit and pleasing to God of whose Nature the Spirit doth partake Vertue and Honesty are homogeneous Vice and Wickedness are heterogeneous There is in the Spirit Cognatio quaedam cum Deo A certain kindred with God 5. Because it is natural to the superior Faculties to be predominate Superior Faculties predominate They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Lordly nature and made to rule and the inferior Faculties are of a Servile disposition and made to obey It is then but Jus Postliminii for Equity Light and Reason to be re-inthroned in my Soul there to command and suppress the Exorbitant affections that rise up against it This is the design of God in the Gospel to restore us to the rectitude and perfection of our own Beings Wherefore he calls us off from the perishing vanities of this World so infinitely below us not to debase or pollute our Spirits by them not to gratifie our lower Faculties the Brute that is in us but the sublimer Angel above The outward objects are but Baits to the outward relishes and sensations of the Body The outward World is like an enchanted Palace seemingly ravishing but a mere Spectrum or shadow that which pleases is the Vital energies of our own Spirits to Vertue and Goodness 6. Because we are not merely Passive Active Cooperation but an active Co-operation is required in us The Spirit of God in Nature that Spiritus intus alens produceth Vegetables and Minerals beyond Art and Industry yet it doth not work absolutely unconditionally omnipotently and irresistibly but requireth certain preparations and dispositions of Plowing Sowing c So the Spirit of God requireth some preparations and dispositions in our Spirits forasmuch as it may be stirred up or excited in us or resisted and quenched by us Unless the Husbandman stirrs up and plows the ground the Spirit of God in Nature will not give any increase So we are bidden to plow up the Fallow-ground of our hearts that is to do our earnest endeavours to work out our own salvation to fight the good fight of Faith to run the Race and to enter in at the strait-Gate Be not therefore merely Passive but move and co-operate with God Fac quod in te est do what is in thy power to do and God that gave thee that power if thou use it will give thee more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do but breath a desire and long to come to God and God will meet thy desires and draw thee after him with the Cords of his Grace and Love It is a never-failing Rule He that hath shall have more full measure pressing down and running over shall God give into his bosom But he that hath not from him shall be taken away that which he seemeth to have For all Motions unto Sin and from God are unnatural retrograde excentrick unkindly forced cross unprofitable dishonourable SECTION III. Of Christ's Victory over Law Hitherto I have spoken of the Inward Victory over Sin by the Resurrection and Spirit of Christ Now in the second place of the Victory attainable by the same Power over the Law by Christ his Victory over the Law Where Sin is there is alwaies a Law and where there is no Law there is no Transgression The Law is considered two waies Outward Covenant of Works 1. As an outward Covenant of Works by which Death is to all that break it in Morals or Ceremonials And all men are naturally under the Law and are convinced thereby of Sin and Death and are therefore in bondage and fear of death all their life long without mercy This outward Letter or Covenant of Works is conquered by Christ's Death on the outward Cross Christ hath redeemed us from the Curse of the Law Gal. 3.13 being made a Curse for us as it is written Cursed is every one that hangeth on a Tree That the blessing of Abraham might come on the Gentiles through Christ that we might receive the promise of the Spirit through Faith That we might be free from the Obligation to the Commandements which were not good Exod. 20.25 Christ having broke down the middle-wall of Partition Eph. 2.14 15. that was between the Jew
on me believeth not in me but on him that sent me Joh. 12.44 i. e. not on the ultimatly but beyond me to my Father SECT V. 2. Because Christ is the author beginner and finisher of our Faith Christ the Author of Faith 1. By being the publisher of our Faith who hath made Faith thereof to the World 1. Of his Person that he is the Son of God and the Son of Man 2. Of his Message that it is the Last Will and Testament of God and consequently doth on his part sufficiently work in us Faith to accept of the Legacies contained therein This Faith was originally taught by Christ secondarily propagated by the Apostles and their Successors which were witnesses to attest the truth which was first testified by Christ who made Faith of it 1. By declaring it to be God's Last Will and Testament Declaring God's Will decreed from the beginning of the World but during many Ages it was a Mystery or Will sealed up Therefore it is called God's Secret will the purpose and Counsel of his Will the Mystery hidden from Ages and from Generations but now is manifested unto his Saints Known it was in general that there was such a Will the being of it was witnessed by the Law and the Prophets yet the particular contents thereof were not known But in the last Age of the World God nuncupated his Will unto Christ and the particular counsels thereof And Christ by special Commission was sent from his Father into the World to publish this his Will and to work in us our faith of it Therefore First he made it known to the Apostles saying Joh. 15.15 All things that I have heard of my Father have I made known unto you I have given unto them the Words which thou gavest me and they have received them Joh. 17.8 and have known surely that I came out from thee and they have believed that thou didst send me He commanded the Apostles to make this Will known unto all Nations for the obedience of Faith Ro. 16.25 26. Now to him that is of power to stablish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the World began but now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all Nations for the obedience of Faith To God only wise be glory through Jesus Christ for ever Amen Eph. 1.9 God hath made known to us the mystery of his Will according to his good pleasure which he hath purposed in himself 2. By proving the Will of his Father Publication was for the matter and contents thereof Proving God's Will Probation is for the verity of it that it is the true Last Will and Testament of God Never any Will of God or Man had such a probation For Christ hath made Faith thereof five waies 1. By Witnesses as John the Baptist sent from God who came to bear witness of the Light that all Men through him might believe That was the true Light Joh. 1.6 7. that enlightneth every one that cometh into the World He pointed him out saying Joh. 1.19 Behold the Lamb of God which taketh away the sins of the World An Eye witness who saw the Spirit of God descending from Heaven like a Dove Joh. 1.32 and lighting upon him And he saw and bare record that this is the Son of God Mat. 3.17 2. God the Father from Heaven at his Baptism said This is my beloved Son in whom I am well pleased hear ye him And at his Transfiguration But I have greater witness than that of John Mat. 17.5 for the works which my Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me Joh. 5.36 Therefore if Man's witness be valid for the proof of humane Testaments much more is the witness of God valid for the proof of his Divine Testament And if at the mouth of two or three witnesses every truth shall be established much more when one of the witnesses or the sole witness is God 1 Joh. 5.10 He that believeth not God hath made him a lyar because he believed not the record that God gave of his Son 2. By his Miracles which are full proofs to make Faith He rebuked the Winds and the Seas and they obey'd him he cast out Devils and cured all manner of diseases Joh. 5.36 and raised the dead Go tell John what ye have seen and heard the blind see the lame and sick are healed and to the poor the Gospel is preached if ye will not believe me yet believe me for the works sake for they testifie of me If two or three Miracles of Moses made Faith of his Ambassage to the Children of Israel when he did them in the sight of the People and they believed much more shall the many and great Miracles of Christ make full faith of his Message to the World when he did them in the sight of the World and they believed For without controversie great is the mystery of Godliness 1 Tim. 3.16 God was manifested in the Flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into Glory These works suffice to produce Faith to the Worlds end Mat. 9.35 1. Because they are incomparable The like had never been seen in Israel Never Man did as he did nor spake as he spake Mat. 11.21 2. Because they were most powerful to beget Faith If the mighty works which have been done in thee had been done in Tyre and Sidon they had repented long since in sack-cloth and ashes Joh. 5.36 The works which the Father hath given me to finish these bear witness of me that he hath sent me If I do not the work of my Father believe me not but if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Miracles and signs are the strongest means to give credit to the Authority or Doctrine of God or Man Mar. 1.24 3. By his Holiness He is called the Holy one the Holy one of God Vid. Acts 2.17 Acts 3.14 John 2.20 Holy every way Luc. 7.35 1. His Birth holy The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee and therefore that Holy Thing which shall be born of thee shall be called the Son of God 2 Cor. 5.21 Heb. 4.15 1 Pet. 2.22 2. His Life holy He knew no sin in all points tempted like as we are tempted yet without sin He did no sin neither was guile found in his mouth Which of you convinceth me of sin Like unto Man in all things sin only excepted 3. His Death holy He was led as a Sheep
proper rule Restraint from proper state Restraint from proper right Constraint to base actions p. 83 Title 11. Of the Subject of slavery The Sinner habitual p. 87 Title 12. Of the Reasons of slavery Restraint from proper end Restraint from proper guide Restraint from proper act Restraint from proper rule Restraint from proper state Restraint from proper right Captivity Constraint to base actions p. 88 Title 13. Of the Lord of slavery Sin Satan p. 91 Title 14. Of the Innocency of the Law Grace cannot deceive p. 92 Title 15. Of the Mystery of the Law Mystical Precepts Mystical Providences p. 96 Title 16. Of the History of the Law Writing in Tables Law lost Law found Law lost again Law restored Septuagints Translation Law burnt Maccabes Sects of Jews Christ's coming Law on Mount Sinai the same with that of Adam in Paradise The renewal of the Covenant of Works The equivocal word Law p. 99 The Fourth Book Of the Gospel or New Testament Title 1. Of the Reformation Law changed Priesthood changed Sacrifices Gospel a Covenant of Faith God may change the law Law advanced to Spirit Types Secret of Christ understood by degrees Divine Dispensations Creation Fall Promise Faithful Vnfaithful Gentiles feared God Law written Rites why commanded Civil law Rule Outward service trusted in Prophets sent Christ sent Jews Idolaters before Christ's time Jews destroyed Gentiles called Old Religion antiquated Aaron's Priesthood Christ's Priesthood Typical Redemption from typical sins Real redemption from real sins Salvation of all men No more Changes p. 105 Title 2. Of the Nature of the Gospel Few Disciples in Christ's time Resipicence True Wisdom p. 115 Title 3. Of the Gospel a Testament What the Old Testament contains What the New Testament contains Gospel a Testament rather than a Covenant p. 117 Title 4. Of a Testament the best Deed. Evidences Promises Earnest Oath Security Donation Testament a single Will A last Will. In force alone Confirmed by death Testament the Noblest deed Solemn Nuncupative Declarative Witnesses Plainness Heir Finishing by Hand and Seal In giving all In dying Testament most solemn Most liberal Marriage A near Vnion Acquisition of goods Love of God Love of Saints Communion Adoption Heir the most beloved Definition of the Gospel Definition of a Testament Testatour Appellative name of Believers Consent Testament of Father to Children Testamentum ad pias Causas No Praeterition No inofficious Testament p. 120 Title 5. Of the Grace of the New Testament Definition of Grace Nature Free-grace Right Nature Law Throne of Grace Wrath. Works Free grace Rich grace Assurance Jews loth to leave the law p. 128 Title 6. Of the Confirmation of the New Testament Writing Testimony Confirmation Execution Christ the Executor Executorship conditional Flesh and Blood Christ's Ascension Spirit 's Mission p. 132 Title 7. Of the Testament compared Spiritual Lively In force for ever Literal Deadly Abrogated for ever Consequences Cautions Instructions Exhortations p. 136 Title 8. Of Liberty Nature of Liberty Form Loosness from all Incumbrances Largeness p. 142 Title 9. Of the Seat of Liberty Soul p. 143 Title 10. Of the Terms of Liberty Recess from Evil. Access to Good p. 145 Title 11. Of the Cases of Liberty Loosness to proper end Loosness to proper guide Loosness to proper act Loosness to proper rule Loosness to proper state Loosness to proper right p. 146 Title 12. Of the Subject of Liberty God Christ Faithful Term of recess Bondage Term of access Sonship p. 149 Title 13. Of the Allegory of the two Covenants Ismael Isaac But two eminent Covenants State of Christian liberty p. 153 Title 14. Of the Minority and Majority of the Church Fulness of time Jews a childish people Time of Minority Redemption Adoption Plenage Gentiles exempted from Minority Popery Administration of both Testaments Idolatry Remedy against Idolatry p. 159 The Fifth Book Of a Mediatour Title 1. Of the Name and Thing Transition Mediatour Reconciliation Moses p. 167 Title 2. Of the Person of Christ Two Natures Vnion Incarnation p. 170 Title 3. Of the Mediatorship of Christ Christ sole Mediator God is one All Nations sinners Jews and Gentiles made one Christ a Soveraign Mediator Testament includes a Covenant Wherein Christ's Mediatorship consists Mediator and Testator how concurring p. 177 Title 4. Of Christ's Priesthood Christ's offering One God to mediate to One Man to mediate for One God and Man to mediate One Ransom to mediate by Christ a Man Christ the greatest and truest High Priest Christ offered Self p. 180 Title 5. Of the Dignity of Melchisedec A Priest A singular Priest A perpetual Priest Greater than Abraham Abraham paid Tithes to Melchisedec Melchisedec not of Aaron's Tribe Abraham blessed of Melchisedec Sacerdotal Blessing Levi paid Tithes to Melchisedec Actions of Fathers transmitted to Children Levi blessed of Melchisedec Melchisedec immortal p. 184 Title 6. Of the Order of Melchisedec Christ of that order Christ's pedigree Joseph's pedigree Maries pedigree Christ no Priest by birth Christ made a Priest by oath Christ a Royal Priest Christ Priest and Sacrifice Christ ministers in Heaven Tabernacle imperfect Sanctuary a worldly manufacture Ordinances arbitrary Way to Holiest not made Christ first enters the Holy place Faithful enter at the last day Services imperfect Christ's blood dedicates the Holy of Holies One offering Christ offers Self in heaven Christ reigns in heaven Melchisedec a type of Christ Of the offering of Christ Through the spirit Without spot Once In Heaven p. 189 Title 7. Of Christ's Humiliation Extent of Christ's obedience To all Law Above all Law Against all Law Extremity of Christ's obedience Rarity Shame Curse Reasons of Christ's obedience To confirm Testament To expiate sin and misery p. 202 Title 8. Of Christ's Exaltation Victory over sin Imputation of righteousness Jural righteousness Reasons of victory over sin Light conquers darkness Sin no native Propension in Nature to its proper state Genuine nature of the Spirit Superiour faculties predominate Active cooperation Christ's victory over Law Outward Covenant of Works Inward state of Mind Alive to sin Dead to Law Carnal liberty to sin Legal perfection Our victory over Law Grace stronger than Law Spirit of Grace stronger than spirit of Law God delights more in mercy than vengeance Man object of Gods love Christ's pleading undeniable to God Christ's victory over death Victory procured meritoriously by Christ's death Victory obtained by the spirit of Faith Our victory over death Sin conquered Law conquered Devil conquered Christ entred into the Holy of Holies p. 210 Title 9. Of mistakes of the effects of Christ's Humiliation and Exaltation Nothing for us to do Trust to outward Mortifications Superstition Natural complexion for Divine grace Rhetoricating Consequences of Christ's death and resurrection Material Cross Spiritual Cross Material resurrection Spiritual resurrection Material ascension Spiritual Ascension No oblation pleased God but Christ's Every one that comes to God must offer Christian Religion most spiritual and glorious No Mediatour but Christ End of
but the less it suppresseth it or provideth any Remedy at all against it Rigour The Meer Law as it is the first Covenant of Works contains in it nothing but Rigour and Justice but no Grace nor Mercy at all A Rule it is to declare what is Right and what is Wrong but no means of it self efficacious to the doing of Right or the not doing of Wrong And therefore there is an extraordinary Weakness therein as to the Justification of a Sinner Heb. 7.18 Rom. 8.3 What therefore the Law could not do for the weakness and unprofitableness thereof through the flesh Christ taking the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit And that the Law of the Spirit of Life in Christ Jesus might make us free from the Law of Sin and Death Rom. 7 5 6 For when we were in the flesh the Motions of Sin by the Law did work in our Members to bring forth fruit unto Death But now we are delivered from the Law that being dead wherein we were held that we should serve in newness of Spirit and not in the oldness of the Letter So sin taking occasion by the Commandment works in us all manner of Concupiscence For without the Law sin is dead And so we were alive without the Law once but when the Commandment came Sin revived and we died And the Commandment which was ordained to Life proved in effect to be unto Death But sin taking occasion by the Commandment deceived us and by that Commandment slew us All this while the Law is holy and the Commandment holy and just and good And that which is so holy and just and good is not directly nor truly the Cause of our Death nor can it be so God forbid by its own Natural operation for out of good nothing but good can proceed but Sin that it might appear sin naturally worketh death by the occasion of that which is good For Sin taketh occasion by the Commandment to become exceeding sinful The CONTENTS Sin deceives Grace un-deceives My defect Fruition High understanding Ignorance True knowledge Means to discern Truth Rules Principles Authority Infallibility Will. My Lust Vnderstanding Physical and Moral Agents Will. Casual Cause of Sin Law TITLE IV. Of the Deceit of the Law THis seems to be a mystery Sin deceives that we should be deceived into sin by the Law of God It will not therefore be a Digression nor altogether unprofitable if it were to shew how a Law and a good Law and the Spiritual Law of God in the Old Testament should be said by St. Paul to be though but an occasion to deceive us into sin and death Strange that that which was so good should be made so much as the occasion of Evil and of the greatest of Evils to death it self and the greatest of deaths to a death in sin How then did Sin take this occasion by the Commandement of God first to deceive us and then to kill us if we can tell And how great then is the Power of Grace O the depth of the Riches of God's mercy that only can make us alive unto God Grace undeceives and be a death unto Sin and to the death of Sin and kill that which would kill us when nothing else can do it That when Sin did so abound by the occasion of Good Grace might so much the more abound by the occasion of Evil For which we must thank God who hath given us this great victory through Jesus Christ our Lord. When therefore Sin urges the strength of the Law against us and advances the Sword of Justice to strike us to death and that by the accusation of the Devil who hath the power of Death then Grace lays her hand upon the Sword of Justice and stops the mouth of Sin and the clamour of the Law and of the Devil that lays the Law against us and saves us from the stroke of Death and giveth us Victory over all those through Jesus Christ our Lord. So we may be deceived after a sort by the Law but we can no waies be deceived by Grace But yet we have not answered this point How the Law or rather Sin by the Law comes to deceive us This I say then Sin deceives me by misinforming my Understanding and by misguiding my Will The Law orders me to life but Sin deceives me in and by the Law unto death It will be sit therefore to consider here these four Points 1. My defect I am deceived that 's for certain 2. The direct efficient Cause of my deception is Lust 3. The casual or accidental Cause of Sin the Law 4. The Innocency of the Law My Defect My Defect I am plainly deceived He is said to be deceived that akes one thing for another this is all one with an errour or mistake in the Understanding and this in the Will declining to follow right Reason an Erratum He is properly decieved who fails of some end which he intended and aimed at Decipitur de quo aliquid capitur he is deceived from whom something is taken away which he should or would enjoy This is Fraud God praeordained every thing to its proper end All Unreasonable Creatures attain their ends but if they should not they cannot be said to be deceived because they understood them not that they might aim at them Reasonable Creatures fail of their Ends because they are deceived in their Judgments and Endeavours God in the Scriptures opens and offers Eternal life and gives me Understanding to apprehend it and a Will to accept it a Law to direct and his Grace to assist my Humane frailties But I am deceived 1. In my Apprehension by infinite Errors mistaking Falshood for Truth Vice for Vertue Pleasure or Profit for true happiness Temporal life and glory for Eternal 2. In my Prosecution by infinite Errata misdoing evil for good Fruition 3. In my Fruition which I fail of in the end and I deceive my self by way of fraud My Understanding I speak not of her privative Ignorance but of her Errors her oblique and depraved knowledge the more I have the more I am deceived High Understanding An elevate transcendent Understanding frames most irregular conclusions A fine Wit hath more refined Errors Learning it self is but a kind of progress in Error Ignorance When I was quite Ignorant I had no error in me but now I have got a little knowledge I have learned some Rules to erre by Learning is a remedy to Nescience but no bar to Error and Truth carrying the same countenance I have no perfect skill to discern them and especially because little Ore amongst a great deal of Dross and a pound of Error to a dram of Truth We are all deceived in one thing or other Truth is hard to come by and there
to my Estate Honour or Relations which I am loth to endure I am Deceived 1. By all good Laws 2. By all bad Laws 3. By one Law in the same Law 4. By one Law in another Law 5. By on Law in all other Laws SECTION I. I. By all good Law Divine or Humane which is holy just and good 1. By all good Law pure spiritual and the very will of God Reason Because Lust would be a sole Law and would have none of these to be a Law Lust a Law therefore it opposeth all good Law It would rule alone over the whole Man and all he hath or doth and when controlled by God's will grows the more sullen and contumacious Our wills we say are our own and who is Lord over us And what is the Lord and what are Lords that we should not do what we lust We would be Gods to our selves and Lords to our selves and walk after the imaginations of our own hearts and that continually doing what is right in our own eyes Reason Because the Law is a Restraint Law a Restraint I will endure no Bridle nor Curb the Law by my good will shall not have its will of me My Will will endure no bounds nor enclosure I would walk at large and never be stopt I would fulfil the lusts of my flesh in every thing that pleaseth me and crown my self with Roses before they be withered and let no delights pass over me untasted say the Law what it will can I not live a quiet life I strive against the Law because it strives against me for I am contrary unto it and contraries do alwaies oppose each other I am not able to endure it Before the Law came darting upon me I sinned in quiet and thought my self safe and lived freely but now I am disturbed and crossed in my desires and threatned if I do so or so I do not like it I do not call this a life I am dead to what I was before But still have a stout heart and I will not be born down if I can help it by words nor by a few blows Thus the Law would determine my Will as it ought but my Will would determine it self as it ought not Therefore I do well to be angry because I am angred and to be cross because I am crost This is my pride and the naughtiness of my heart All Law I see is against my Will and therefore my Will shall be against all Law And so whereas I deceived my self before I had a Law now I deceive my self much more after the Law is come upon me Thus I am a fool by willing to be lawless whereas if I were wise I should be guided as all wise men are by a Law Thus I am a slave by willing to be a Lord whereas if I were wise I should be commanded as all wise men are by a Lord whose service is perfect freedom My First Parents were of this humour they would eat because they were forbidden I will make and worship Images because they are forbidden I will fare best upon Fridaies because I am bidden to fast If a Book be called in I will therefore buy it I will therefore meet in private Conventicles because I am commanded to be present at publick Assemblies Every thing naturally resisteth that which doth oppose it The Flesh lusteth against the Spirit and the Spirit against the Flesh for both these are contrary to each other Contraries do inter-intend each other by Anti-peristasis Denial sharpens my desire The Law puts a difficulty upon my Action and threatens a kind of danger but my generous sin so anciently and nobly descended will not be out-braved shews her mettle will be under no Coward will not be blankt by the Law Besides this Law of God I find another Law in my members Law an equivocal word Ro. 7. warring against the law of my mind and bringing me into captivity to the law of Sin which is in my members For I delight in the Law of God after the inward man which is the law of my Mind Law of Mind but I hate the Law of God after the outward man which is the Law of my Flesh Law of Flesh With my mind I serve the Law of God with which the law of my Mind doth very well agree Law of God but with my flesh I serve the law of Sin Law of Sin to which the law of my Flesh does very well agree I know that in me that is in that part of me which is my Flesh dwelleth no good thing but in me that is in that better part of me which is my Spirit dwelleth many a good thing For there to will that which is good according to the Law of God and the law of my own Mind is present with me but how to perform that which is so good in my Flesh I know not In my Mind I am Spiritual and free unto Righteousness but in my Flesh I am carnal and sold under Sin and a slave to Iniquity Ro. 6.16 A servant of obedience unto Righteousness in my Spirit unto life but a slave to disobedience unto sin in my Flesh unto death By the infirmity of my Flesh I have yielded my Members servants to unrighteousness and to iniquity but by the strength of my Spirit I have yielded my Members servants to Righteousness unto Holiness While I am the servant of Sin I am free from Righteousness and while I am the servant of Righteousness I am free from Sin That which I do in my Flesh I allow not in my Mind and that which I do in my Mind I allow not in my Flesh What I would not in my Spirit that I do in my Flesh and what I hate in my Spirit that I do in my Flesh By which I do plainly consent to the Law that it is good and if I yet do the contrary it is not the Law of God which is in fault nor yet the law of my own Mind for both prompt me to do the godly deed but it is Sin that dwelleth in me that is in fault it is my Carnal appetite or Fleshly lust that is in fault That when to will good by my Rational faculty is present with me to will evil by my Irrational faculty is present with me and I suffer it so far to prevail upon me that I cannot find in my heart to do that good Video meliora proboque Deteriora sequor And I can find no reason for it but merely I will do worse though I know better because I will stat pro Ratione voluntas Now then if the case be thus what shall I say I say It is no more I but Sin that dwelleth in me And what a case am I in all this while I go the high way to destroy my self by the wilfulness of my own Carnal will in suffering my self in my worser part to prevail over my self in my better part which
Rebellion by providing for my Family I am deceived in Covetousness Extortion because I am a Gentleman I must not starve therefore I will take a Purse upon the High-way because I have a Wife and many Children and poor Kinred to maintain therefore I will gripe and grind the faces of the Poor and take all the unjust courses I can by a Community I am deceived in levelling and denying all Propriety and Superiority 5. By a pretended Law of God in a certain Law of Man Instances 5. By a pretended Law of God I am deceived in a certain Law of Man As by the Jewish Ceremonial and Judicial Laws now abolished which were once established by God I would have Adultery to be death and Theft punished only by Restitution a Tooth for a Tooth c. By Dominion pretended to be founded upon Grace I would deny all legal Propriety and none but the Babes of Grace should have right to any of the Creatures By imagination of Christ's reigning a Thousand years upon Earth I would destroy all the wicked in the World by Community of all things I deny the Propriety in any thing by God's seeing no sin in his Children I affirm they sin not at all or most of all and yet shall never be punished by the work of Grace irresistibly and absolute Assurances of salvation I presume to run on in wickedness till God call me and to be free from all doubts and fears 6. By a private Law in a publick Law Instances 6. By a private Law I am deceived in a publick Law I will be true to my Neighbour but false to the State I will sell cheaper than others on purpose to engross all the trade to my self and cheat so much the more those that I employ to work under me I will tithe Mint and Cummin and devour Kings Priests Widows and Orphans houses I will be quiet at home and factious and tumultuous in the Church and State an Angel in the Church and a Devil in my House I will use private Prayers by the Spirit and Fast and Preach in close Conventicles and despise publick Set-forms of Prayer and Fastings and Sermons in the open Church 7. By the Moral Law in the Ceremonial Law Instance 7. By the Moral Law I am deceived in the Ceremonial Law Because of Spiritual worship I will endure no Bodily worship because I may worship God in every place I will not worship him in a Set-place commanded because I must serve God every day I will observe no Holydaies 8. By the Ceremonial Law in the Moral Law Instance 8. By the Ceremonial Law I am deceived in the Moral Law Because I worship God in External forms I will not be careful of the sincere worship of my heart If I am baptized and receive the Sacrament and pray and fast and give Alms I will trust to the opus operatum the work done I will draw near to God with my lips when my heart is after my Covetousness SECTION V. 5. By one Law in all other Laws Instances V. By one Law in all other Laws By the Law of Zeal I would be quite lawless I would be as Elias Phinehas the Maccabees the Jewish Zealots the Stoicks the Roman Tribunes the Lacedemonian Ephori like Tully Demosthenes the factious Oratours and Poets the Oracles and Soothsayers kill steal lie flatter or do any thing as if by divine impulse break through all Laws for the glory of God and the good of the Commonwealth I would as Jehu drive furiously kill and slay and rob a Kingdom and say Come see my zeal for the Lord. I would like Brutus Cassius Cateline Sylla Marius Mauritius Phocas Ravilliac Massenello Cromwell Bradshaw c. banish proscribe murder massacre assassinate Kings Nobles Priests or People for God's Cause or my Countrie 's good I would preach Christ and persecute his Members I would propagate Religion by the Sword as the Turks do and say the Sword of the Lord and of Gideon and write upon my Sword Holiness to the Lord and cry cursed is he that witholdeth his hand from blood and doth the Work of the Lord negligently And curse ye Meroz curse ye bitterly those that come not to the help of the Lord against the Mighty This is the Zeal that sets the World on fire these are the daring men that have their Fates written in their Foreheads that are canonized for Saints and dye the Martyrs of Jesus or Mahomet and are called of God to be his Executioners to destroy all the wicked of the World to ride up to the Horse bridles in blood to carry all clear before them possess and rule all the Earth and after all mount up to rights into Celestial Mansions Cavete Principes Sacerdotes Nobiles c. My Zeal to Rome makes me cross the Law Temporal my Zeal to Geneva the Law Ecclesiastical and make them Ropes of Sand. This is the Hercules that clears the Augaean stable the St. George and Amadis de Gall that rids the World of Monsters and relieves all distressed Souls These sight the Lords Battels these are the Favourites and Darlings of Heaven and the Jewels of the Earth these are taught of God by the Impulse of the Spirit seeking God and finding Kingdoms these have signal Victoies and are as signally destroyed as ever that Egyptian Theudos the Gaulonite Moses Barchochebas David George John of Leyden Knipperdolling and Cromwell were By this Law I will outlaw the Law maintain and make the King a Subject My care of the Clergy and consistory would subordinate the Prince to the Priest and my love to the Lay-Presbytery would make Princes truckle under the People Iterum atque iterum cavetè Principes By this Law I walk alone in the pride and loftiness of my spirit By virtue of my zeal for the Lord of Hosts I am above all Laws I tread upon the necks of Kings and trample Lions under my feet Nay I sore aloft in the Clouds and disdain the poor Ants crawling upon this Mole-hill and fly swifter than the Wind upon the wings of the Spirit Alas poor vile Souls I have some pity in my holy anger I could tell them of higher and statelier conducts but they are not able to bear the ravishments and raptures of the Spirit Thus much inspired Learning makes me mad and Madmen will be subject to no Laws So with and without a Law I am deceived and will be deceived any way I care not God help me The CONTENTS Deliberation by halves Judgment by likelyhood Ampliations and limitations of Law Weighing my action by one Law Suspense between two Laws Sin hath the casting voice Reason of Law TITLE VII Of the Reasons of Deceit THE Reasons in general why one Law deceives me in another may be these Deliberation by halves I. To resolve upon my Action I deliberate to halves I grant the conclusion upon demi-Principles I lay an Action in the balance stript from those
A Commandment carnal and temporal Heb. 7.16 Christ's Priesthood II. In Christ's Priesthood all things were strong and perfect As 1. A Priest strong An immortal God free from sin without succession Gen. 24.19 20. without Father without Mother having the power of the eternal Spirit and of an endless life 2. A Tabernacle strong made without hands eternal in the heavens for all the Elements shall melt with fervent heat but the Holy of Holies the Heaven of Heavens higher than the highest are Eternal 3. Sacrifices strong that did purifie the Conscience and take away sin and were never iterated 4. Aaron stood in the midst of his Sacrifices of Lambs and Bulls and Calves c. before an Altar of Stone or Wood but Christ is the Sacrifice himself and the Priest and Altar Heb. 9.12 20. Not with the blood of Bulls c. but by his own Blood he entred into the Holy place Through the eternal Spirit he offered up himself to God without spot Heb. 9.14 purging our Consciences from dead works to serve the living God One for all 1. No other hands could offer Christ's Blood but his own they were too profane No Priest in the Masse can or ought to offer up Christ he is only worthy to offer up himself 2. No Marble or Golden Altar pure or rich enough to offer Christ upon He offers up himself upon the Altar of his eternal Spirit Through the eternal Spirit he offered up himself to God 3. No Temple stately enough to offer Christ in The whole World is God's Temple The lower World is the outward Court and the higher is the Holy of Holies Christ is the Minister there Heb. 8.2 that sacrifices in that true Tabernacle which the Lord hath pitched and not man and offers himself the True Sacrifice the Lamb slain from the beginning of the VVorld He offered up himself once by his own Blood he entred through the Veil that is to say his Flesh into the true Holy place Heb. 7.27 the Throne and Mercy-Seat of God there to appear in the presence of God for us for ever 4. A Covenant strong and everlasting made upon better Promises I. Typical Redemption from Typical Sins Aaron's Order tends to a Legal Typical Redemption from Legal and Typical Sins as To touch a dead Body to eat Flesh unclean to touch a Leper c. Touch not taste not handle not c. These were no Real sins because these Touchings and Tasting c. did not defile the Soul Not that which goeth into the mouth doth defile the man but that which goeth out of the mouth c. Whether we eat or drink we are not the better or if we eat not we are not the worse The Kingdom of God consisteth not in Meats and Drinks Call nothing Common or Unclean To the Pure all things are pure in their own nature These uncleannesses were in the Flesh only not there really but because of the Prohibition Now the Blood of Bulls and of Goats was sufficient to wash away such sins But as for Real sins in their own nature sinful that defile the Soul such as Murther Adultery Theft Rebellion c. There were no Sacrifices for these at all they were not pardoned the punishment was Death Temporal without Mercy or Restitution or VVhipping c. Now a VVeak Priest was sufficient to offer for such Typical Sins And a weak Tabernacle of Skins or a Temple of Stones was good enough for such Sacrifices as never pleased God in themselves and for such sins as never offended God in themselves but only as forbidden for a time to preserve the greater reverence in an irreverent People and to keep them from Idolatry which they were so prone unto Real Redemption from Real Sins II. Melchisedec's order it works a Real and Eternal Redemption from Real and Eternal Sins and Punishments Sins of thought word and deed that pollute the Conscience as Carelessness VVilfulness Presumption Rebellion Infidelity Malice c. Punishments of a blind mind a hard heart a seared Conscience For these there is provided 1. A Priest of Infinite Dignity 2. A Sacrifice of Infinite Value 3. A Tabernacle of Infinite Holiness 4. A Law of Infinite Perfection 5. An Oath of the Most high God to consecrate an Eternal King Priest and Prophet and to settle Eternity upon that Salvation which was for all men Salvation for all Men. 1. For all men I say whosoever will offer and give themselves up to this Great High Priest and Bishop of our Souls that gave himself up for all 2. For all that will partake of this Sacrifice and Altar by eating the Flesh of Christ and by drinking his Blood For they that offer the Sacrifices are partakers of the Sacrifices 3. For all that wait for the coming forth of this great High Priest out of his Tabernacle the Holy of Holies at the last day For without the People waited for the High Priest while he prayed for them within So we look for Christ's coming out again to bring us into that Holy place which he is gone before into to prepare a place for us Now this offering up of our Selves in and through Christ unto Christ is really by mortifying and crucifying our Corruptions and Lusts This is to be crucified with Christ to die with him to be baptized with him to be buried and rise again with him And this is the great Reformation that Christ made Old things are done away and all things are become New I. Old things are 1. Imperfect Light of Nature Carnal Righteousness 2. Sin 3. Punishment 4. Sacrifices 5. Old Testament 6. Vain Philosophy 7. Temporal Promises 8. Old Man Old Creation Old Birth Flesh 9. Carnal VVorship VVorks c. II. New things are 1. Perfect Light of Grace Spiritual Righteousness 2. Justification 3. Reward 4. Christ's Sacrifice 5. New Testament 6. Christian VVisdom 7. Eternal Salvation 8. New Man New Creature New Birth Spirit 9. Spiritual VVorship Grace SECTION II. From henceforth no New Changes to be made No more Changes 1. In Doctrines as to return to Judaism or Heathenism again 2. In Worships as to return to Sacrifices or set up a systeme of Ceremonies in defiance after God hath pulled down his own Rites From henceforth new Laws call for new Manners Greater obedience due from Christians than from Jews or Heathens and greater thankfulness to God for his wonderful wisdom and mercy in bringing us into this state of Grace and Salvation and for the assistance of his Spirit in all these dispensations of Grace unto glory But stay before we leave speaking of this wonderful Reformation let us consider this great and eternal Change a little better What is all gone say you and nothing at all left no not a hoof of all the Sacrifices and Services that were before No Priest no Law no Sacrifice no Temple no Altar Yes CHRIST is the Priest Sacrifice Temple Altar and his Gospel is the
deformed In a word Phil. 4.3 Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise we are bound to think on these things SECTION V. Exhortations Have not the Word of God in respect of Persons have no man's person in too much admiration Aim directly at the plain Truth with a single eye in simplicity of heart not inventing objections or making knots nor yet willing to be cheated or captivated in your Judgments by being magisterially imposed upon Take no part nor side resolutely to pin your Faith upon all that they say or do Count no man or Society of men infallible Be not biassed for favour or affection gain or preferment to any Sect nor from them for malice or hatred or fear of loss or punishment but strive to be of an universal Spirit free to embrace or shun without bondage or base love or fear Let every man be swift to hear slow to speak slow to wrath because the wrath of Man worketh not the Righteousness of God Thus it becometh us to fulfil all Righteousness strive to take in all truth walk humbly honestly and warily working out our Salvation with fear and trembling and making our Calling and Election sure Look alwaies well to the end walk circumspectly as wise men stand fast in your Christian liberty quit your selves like men pressing on still to the mark of the High calling which is laid up for you in Christ Jesus The Gospel promiseth great things to all Eternity and having such a hope in you so full of a glorious and blessed Immortality be alwaies aspiring to perfect holiness in the fear of the Lord that ye may obtain an Inheritance among them that are sanctified by faith which is in Christ Jesus Let no Profane or Unclean Wretches expect any good Be not deceived God is not mocked No Whoremonger nor Adulterer nor Fornicator nor Covetous person which is an Idolater shall ever enter into the Kingdom of God or of Christ They can have no part or share of the Inheritance with the Saints in Light that walk on here in darkness The hopes of Hypocrites must needs perish as the Spider's web Let the Faithful hope and pray for the Kingdom of heaven let them be glad and rejoyce for great is their Reward in heaven yea let them lift up their heads with joy for their Redemption draweth nigh and now is nearer than they are aware of Let them remember that their Saviour is their Judge and most favourable to all that have honest hearts he knows how to relieve the ignorant and weak and such as are out of the way He will resolve them in all their doubts comfort them in all their sorrows direct them in all their wandrings heal them in all their maladies strengthen them in all their weaknesses and do for them abundantly above all that they are able to ask or think He will reject none that come unto him he will admit all to the Legacies contained in his Father's Will and Testament that shall be found capable to receive them cum favore Believe Love Work Hope Desire Persevere no matter what Men judge Trust to the Word of Life follow that blessed Rule and be happy Live and die in Faith and lie down in Hope to rise again to everlasting Life and Salvation Be thankful that ye are under the conduct of the Spirit of Life and Grace plentiful and strong Helps brought home to the door of your hearts waiting to be let in These are within us If we will receive them there they be ready for us Nothing of God wanting to us if we be not wanting to our selves There is a Voice behind us saying This is the Way walk in it turn from the waies of Wickedness pass by them come not near unto them for fear Iniquity procure your ruine The Spirit invites perswades by all means if our Spirits will hear incline or desire God will move and incline our desires to good If honestly Uprightness and Meekness be in us God will love us and we shall love him and Love shall cover a multitude of sins Having such pretious Promises and such gracious Encouragements be bold with a holy boldness to challenge them from God by the Mediation of Jesus Christ in whom they are made sure Claim therefore as your dues The Word and Sacraments The Liberty from the Law Access to the Throne of Grace Forgiveness of Sins The Gift of the Spirit The Resurrection of the Body The Life Everlasting For these things are fit for God to give and for God's Children to receive because Great is he that hath promised and Great is he in whose Name and for whose sake he hath promised such great things and therefore in and by and through him we have freedom of Access to the Throne of Grace for Grace sufficient to help us in the times of all our need The CONTENTS Nature of Liberty Form Loosness from all Incumbrances Largeness TITLE VIII Of Liberty BEsides the two forementioned Properties of the two Testaments viz. The New Spiritual and Lively The Old Literal and Deadly There may be added two more to distinguish them from each other viz. The New Testament begeteth the Spirit of Freedom The Old Testament engendreth the Spirit of Bondage Between a Son and a Servant is great difference chiefly in their state The Son is free of his Father's house and hath a Right of perpetuity to abide therein for ever but the Servant is at the will of his Lord and hath no liberty to abide in the house for ever The Son is Herus minor quasi Dominus rerum paternarum The Church is God's Family Christ is God's Son therefore is free of the Church for his self and hath power to make others free not in word or shew Joh. 8.36 but in deed and truth If the Son shall make you free ye shall be free indeed Nature of Liberty Of Liberty there are two parts the Nature the Subjects The Nature of Liberty consists in four Points the Form the Seat the Terms and the Cases of it Form The Form is a Loosness and clearness from all Impediments Entanglements and Incumbrances Loosness from all Incumbrances The more Loose we be the more free if fully loose then fully free termed Inalligation opposit to obligation an Independency Therefore whatsoever is unbound not hanging upon any thing is properly loose as Psal 2.20 He looseth them that are appointed to die that are fast bound in misery and Iron The shaking off of Shackles and Fetters So the Woman whose Husband is dead is loosed from the Law of her Husband Ro. 7.2 I. The first Reason is from the Contrariety of Slavery which Reas 1 is 1. Perpetual an Inheritance to the Lord and his Heirs for ever So Liberty is perpetual to himself and his
days which are a shadow of things to come but the Body is of Christ Wherefore if ye be dead with Christ from the rudiments of the world Why as though living in the world are ye subject to Ordinances touch not taste not handle not which all are to perish with the using after the commandments and doctrines of men Which things have indeed a shew of wisdom in Will-worship and humility and neglecting of the Body not in any honour to the satisfying of the flesh ib. v. 13. Blotting out the hand-writing of Ordinances which was against us which was contrary to us and took it out of the way nailing it to his Cross There are many proofs more to this purpose too long to set down here Because all other Ritual worship superinduced by Men must needs be Reas II as much contrary to the Analogy of Christ's worship No other rites to be superinduced and more than that of the Law was Because no Rites in themselves ever did or will please God Witness Reas III God's declaration that of old he never imposed Sacrifices upon them No rites ever pleased God and when he did he preferred Mercy and Obedience before them and says he never delighted in them and the Prophets all along called for this kind of Sacrifice in comparison whereof all others were an abomination unto him and he was weary of them Because greater perfection is required in the Christian than was in the Reas IV Jewish Religion Greater Perfection in the Christian Religion But against this kind of doctrine flie forth a swarm of Objections from the Wasps of the world This spiritual worship and perfection you speak of Obj. is hard to understand and harder to practise A hard saying who can hear it And if so who then can be saved You may understand and practise both by the Spirit Answ if you will learn and obey with your Reason and your Will The Mind and Will of the Flesh is dull to know and stout to do such spiritual things and indeed she neither can nor will act any thing towards it till it yield to the Spirit For the Carnal man understandeth not the things of God neither indeed can he because they are spiritually discerned The Spirit only understandeth the things of the Spirit and the Flesh only understandeth the things of the Flesh The Gospel is a light to our Spirit to understand it by and the Spirit of God is a light to the Gospel and Christ is the person in whom is this Spirit of whose fullness we all receive who is the light that enlighteneth every man that cometh into the world John 1.9 This Light is come into the World but the Darkness comprehendeth it not because the world loveth darkness rather than light because her deeds are evil Ceremonies are a great help to Devotion Obj. But Devotion brought them forth the Daughter destroys the Mother Answ They be few easie and significant and used with liberty of spirit yet God hath no where in the Gospel commanded them but forbidden such as are Jewish and Heathenish the rest that make for decency and order being enjoyned by the Church are freely to be used trusting in all things to the aids of the Spirit which helpeth all our Infirmities Use therefore all honest helps but trust to the Spirit have recourse to that Fountain and covet after the best gifts Behold I shew unto you a more excellent way The world is not able to bear these high Dispensations Obj. Why then hath God introduced them If they were impossible Answ there could no obligation be upon us to bear them nor could God be Just in imposing them The World is in its Majority now God saw it to be the time of Love the Fullness of Time The World is Older and might be Wiser than it is O that Men were Wise to learn to know in this their day of Visitation the things that do belong to their Peace 1. We have or might have heard of all God's dispensations before and under the Law and of this last and best under the Gospel what revelations providences and administrations of justice mercy and power by miracles God hath wrought 2. We have the great example of Jesus and the Saints a cloud of Witnesses before us 3. We have the New Testament read and preached with the inward teaching of the Spirit If we will not learn by all these more than they could that had not these assistances Is it not our own faults And shall we not be without excuse Wo unto us if we now bring not forth more fruits worthy of Repentance than they did who came short of the Means we have The times of the former ignorance that was not willful God winked at and forgave them because they knew not what they did for had they known better things they would have done them as many as had honest hearts Mat. 13.14 Blessed are your eyes for they see and your ears for they hear For verily I say unto you that many Prophets and Righteous men have desired to see the things which ye see and have not seen them and to hear those things which ye hear John 8.56 and have not heard them Abraham rejoyced to see my day and he saw it and was glad All the old Worthies died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth Heb. 11.23 39 40. All these having obtained a good report through faith received not the Promise God having provided some better thing for us that they without us should not be made perfect What went ye out for to see A Prophet yea I say unto you and more than a Prophet Verily I say unto you among them that are born of women there hath not risen a greater than John the Baptist notwithstanding he that is least in the kingdom of heaven is greater than he Mat 11.9 c. And from the days of John the Baptist until now the kingdom of heaven suffered violence and the violent take it by force for all the Prophets and the Law prophecied until John He that hath ears to hear let him hear When I was a Child I thought as a Child I spake as a Child I did as a Child but when I became a Man I put away childish things The childhood of the World is past Heb. 5.12 c. For our time we might have been teachers and not have need to be taught again which be the first principles of the Oracles of God we are dull of hearing Every one that useth milk is unskilful in the word of Righteousness for he is a Babe But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Heb. 6.1 Therefore leaving the Principles of the Doctrine of Christ
there have been that have made it a Substance and there have not been wanting those that made it nothing at all It is my Choler saith the Revenger It is my Melancholy saith the Desperate one It is my Blood saith the Wanton It is my Appetite saith the Glutton It is it is not what every one pleaseth Well be these darknesses in the Understanding and these perversnesses and slaveries of the Will and these pollutions of the whole Man what they may be yet for all them nor for all the Devils in her that are about them we shall not sin nor die unless we will our destruction is from our selves 1 Cor. 6.12 And if such we were all yet now we are washed now we are sanctified now we are justified in the Name of our Lord Jesus Christ And the Leper who is cleansed complaineth no more of his scab but returneth to give thanks and strives to keep himself sweet and clean None but dogs will return to their vomit and none but swine when they are washed will wallow in the mire The Blind Man who is cured will not return into the ditch and impute it to his former blindness but rejoyceth in the light and walketh therein And we cannot without soul ingratitude deny but what we lost in Adam we have recover'd in Christ with manifold improvements for not as is the offence Rom. 5.15 19. so is also the free-gift For as by the offence of one many were made sinners so by the obedience of one many shall be made righteous Made so not only by imputation for that would please us well have sins removed and be Sinners still but made so that is supply'd with all helps and strengths necessary to perfect that Holiness which is required of them that are justified by Faith in Christ Jesus For is not the Gospel above the Law Grace above Works God above the Devil the Second Adam stronger than the first the Spirit above the Flesh Mighty for the casting down of the strong holds of Sin and Satan and for the translating us from the power of darkness into the Kingdom of the dear Son of God To conclude If in Adam we were all lost and crowded into Hell in Christ we are all saved and advanced into Heaven And if we are weak yet in God is our strength And therefore why will ye die O ye house of Israel Take we heed of sowing pillows under our own elbows and if they be not soft and easy enough to sleep on beware of bringing in a good meaning and honest intention to stuff them up least on these we sleep so securely as Sampson did on the lap of Dalilah till our strength go from us indeed and be fit for nothing but to grind in his prison and to do him service who put out our eyes able to die and perish but not able to live and be saved strong to do evil but feeble and lost to all good And as we pretend Original Sin to be our driver into all other evils and calamities so we pretend the want and insufficiency of Grace to save us and as we know not what that monster of Sin is so we understand not the Beauty of God's Grace Grace as Sin is in every Man's mouth the sound of it hath gone through the Earth Ebrius ad phialam mendicus ad januam The drunkard speaketh of it in his cups and vows 't is better than Wine and by the Grace of God he will be drunk no more The Beggar maketh it his Topick and hopeth that God's Grace will melt the hearts of the Rich to relieve his wants and he will promise to fall to work for his living but the one adds drunkenness to his thirst and the other hath no power to unfold his idle hands for all this Even they that are Giants for Learning leading Men of the first rank and file that say they know it and have it have kept it to themselves or but slightly discovered it to the People in that simplicity and nakedness that upon the first sight they may say This is it Sometimes they represent it to be an infused Habit sometimes a Motion or operation sometimes they know not how to distinguish it from Faith and Charity it is one and the same and yet it is manifold it exciteth and stirreth us up it worketh in us and it worketh with us it goeth before us and it follows us Thus they handle Grace as the Philosophers do the Soul they tell us what wonders it worketh but not its Essence they tell us what it doth but not what it is In all that I have written I profess not to slight or jeer at that original Weakness or attainder of Sin and Death which all of us have cause to bemoan but my scope is to attest the Justice and Mercy of God who hath been made too much the author of Sin and Death And to satisfie the ignorant that Sin is not entailed upon us by fate or Blood nor Grace neither whether we will or no. They have been too long made to believe that Sin and Grace have been real infusions and Physical operations from the evil and the Good Spirit working sensible alterations in the Flesh and Spirit without any concurrence or operation of the Will of either Upon this inevitable necessity of sinning and damnation on the one hand and of Grace and Salvation on the other hand they are moved to lie still under the one which they cannot help and wait for the other if ever it be decreed to come which they cannot call nor invite unto them The People are astonished when they are told of their blindness and lameness and deadness to all good and of the necessity of a real descension of the Spirit into the Heart which being stark blind and stone dead is not able to know what is done unto it in the Reviving thereof no not so much as to consent to receive what shall be given it If Sin were inevitably decreed and accordingly infused by the Devil into all Souls beginning at Adam it should be non-sense to define Sin to be a transgression of the Law and a covenant with Satan And if Grace were inevitably decreed and accordingly poured by God into all Souls beginning at Adam it should be non-sense to define Grace to be an obedience to the Gospel and a covenant with God There was never yet any Covenant made without consent of Wills between both parties The Devil and the Sinner are agreed and God and the Godly are agreed also And this Agreement must be free on both sides for a forc'd will is no will nor can the will be forc'd either by God or Man Nullum pertinaciae remedium posuit Deus aut homo There is no remedy against the obstinacy of will either from God or Man God hath made in Man a Free-will to work freely neither can it work otherwise neither will God destroy the work of his own hands nor is there any reason
Gods turning hardning softning opening or shutting of Mens hearts as Men do of the motion of natural bodies by strength or wit not considering that these things are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Men Metaphorically for our apprehension And if wise Men are able by solid reasons to convince Mens judgments and Eloquent Men are able to incline their wills and affections how much more is the Alwise God by his Spirit able to clear our understandings to a full satisfaction and to draw our desires to those divine truths which he hath revealed by Jesus Christ What more there is in the work of God's conversion of Men by his calling Justification and Sanctification of them let any Man satisfie me fairly Saving Faith Et erit mihi magnus Apollo If Saving Faith properly so called be an entring into Covenant with God in assenting to the promises of his Last will and Testament and making reciprocal promises to him again for Justification And if Holiness be a keeping of our Covenant or faithfulness to our promises for Sanctification And if expectation of Glory be a hope of that Blessedness to which we are justified and sanctified Then where is the infusion of any habit or physical change insensibly made in the Soul But rather as in all Covenants is there not 1. A free offer or promise from God 2. A free consent of acceptance from Man 3. A free observation of obedience to God 4. A free expectation of reward from God All things are free in rational Agents and Patients A rational free Agent thus works upon a rational free Patient 1. By propounding his will in Doctrine 2. By intreaties and exhortations in promises This is Divine and Humane working and drawing with the cords of Love So Wisdom enters into the Soule Not as water out of one vessel into another while one vessel knows not what another doth but by illumination of Wisdom precept upon precept line upon line here a little and there a little This is our forcing and fashioning anew our partaking of the Divine Nature and of the precious promises of God our regeneration our new Creation our Translation from the power of Darkness into the Kingdom of the dear Son of God This is to be in the state of Grace to be Elect to have our Names written in the Book of Life to be in Covenant and Alliance with God to be his Children Heirs and Co-heirs with Christ If Faith comes ordinarily by hearing or otherwise Means of Faith where there is no preaching even by Conversation Contemplation observation of Divine Providences or by other unknown instincts and revelations All these waies and means are informative and persuasive and the more because they come from a Divine Spirit and offer a Divine reward and carry a Divine assistance along with them This is a more God like and Man like way from a free Creator to a free Creature than an insensible irresistible plastick power upon a dead stock or stone It would be mockery to a Soul in that senseless and slavish condition to bid it hear that is deaf or see that is blind or run that is lame Then to what purpose is Reason Will or Memory or are they lost by our fall and where are they if we can answer without blushing God can do all this and more Object God can do nothing but wisely and justly Answ It is not wise to save a Man without or against his Will or to make him willing whether he will or no. Therefore God cannot do it It is not noble to give any thing to one that refuseth or to continue it to him that after acceptation and reception will not use it or improve it As for the notion of a New Heart and a New Spirit A New Heart It is as when a Man is advanced to any Dignity or Rule He is a New Man and hath another Spirit yet the same individual Soul and Body remains How much more when a Man by being in League and Covenant with his God is advanced to the Dignity of a Son and Heir of Heaven hath a Man a New Heart and Spirit yet the same individual Soul and Body remains so doth he live above himself and all the World to what he did before yet he is the same Person though altered in his conditions And God gives this Spirit to this Faith which is the Gift of God 1. To hear his Word outward inward 2. To understand it 3. To love and embrace it 4. To persevere in it 5. To hope for Eternal Life by it So God is all in all not essentially by his Substance in our Hearts working as in a Shop but virtually rationally liberally operating and cooperating by his Spirit with our Spirits teaching moving helping in all our internal and external actions Amen The Fourth BOOK OF SANCTIFICATION The CONTENTS Transition Spirit the first Agent Hidden Man Outward Man Natural Man Supernatural Inspiration Penal and grievous Beneficial and gracious Holy Spirit Spiritual Man TITLE I. Of the Spirit THE Act of the Understanding apprehending the truth of Divine promises and the Act of the Will assenting to them The Transition and covenanting with the Promiser is the act of Faith justifying the Soul to all the Rights of God's Estate and engaging the Soul to all the Commands of God's Will The Act of the Understanding apprehending the Truth of Divine precepts and the act of the Will consenting to them and performing the Covenant is the act of Love sanctifying the Soul till it come to perfect holiness in the fear of God for the obtaining of the Inheritance amongst them that are sanctified by Faith which is in Christ Jesus Thus the Entrance into Covenant with God is the Exercise of Faith to Justification and the continuance in that Covenant is the practise of Faithfulness or Holiness to Sanctification and Glorification by the Spirit SECT I. There is scarce any word in the whole Scripture that hath more various significations than the word Spirit I shall pass by most of them and shall only lead the understanding to the sense which this word beareth particularly to the point in hand Spirit the first Agent That secret Engine which is the first mover in a Watch which moveth all the wheels but is moved of no wheel and without which no wheel doth or can move as to the going of the Watch is called the Spring of the Watch. And that secret fine substance which is the first Agent in Man which doth act all his Members but is acted of no Member and without which no Member doth or can act as to any humane action is called the Spirit of Man Whereof the knowing faculty which affirmeth or denyeth matter of truth or falshood is called the Mind or Understanding and the moving faculty whereby the Spirit chooseth or refuseth matter of good or evil is called the Will or Affection And the judging faculty which accuseth or excuseth acquitteth
or condemneth for the approving or rejecting of truth or falshood is called the Conscience For the Mind Will and Conscience are faculties of that substance which is the Spirit Hidden Man This Spirit is the very Being and Person of a Man called in the Scripture the Hidden Man and the Inward Man because it is a fine secret substance which is both unseen and invisible and because it dwelleth inward within the Body as in a moving Tent or House which in Scripture is called the Outward Man i. e. a poor weak cottage framed of a few slender bones Outward Man clouted together with rags of Flesh plaistered over with a skin of Parchment and thatched over head with a shag of Hair which after a few years is half blown off and after a few more the whole hovel is quite blown down to the ground for it is but a sorry composure of Flesh and Bloud mire and clay God knows Natural Man And while this Native Spirit or inmate or inward Man to the Body acteth no otherwise than according to that native force and strength which he hath by Nature so long is he called the Natural Man and the Carnal Man Supernatural Inspiration But moreover when any supernatural influence or ability is inspired into the Native Spirit of Man it is also called the Spirit For such an ability inspired is as it were a Super-spirit or Spirit upon Spirit or an After-spirit whereby the Spirit of man is changed altered and moved to act otherwise than by the course of Nature it could or easily would And this Supernatural inspiration is differenced by the effects which it operateth upon the Native Spirit Penal and grievous For when the Justification is penal and grievous to depress deject and vex the Native Spirit then it is called in Scripture an Evil Spirit Such an evil Spirit was upon the Native Spirit of Saul after his disobedience Such were the evil Spirits 1 Sam. 16.14 Luc. 7.21 Luc. 8.2 whereof Christ cured many And such was that evil Spirit mentioned Acts 19.15 16. Beneficial and gracious And when the Inspiration is beneficial and gracious to elevate and exalt and sublimate the native Spirit of man refining re-enforcing and strengthening the native fineness force and strength thereof then it is called a Good Spirit Which Good Spirit is again diversified according to the diverse effects which it worketh upon the native Spirit Hence we read The Spirit of the Lord shall rest upon him Is 11.2 the Spirit of Wisdom and Understanding the Spirit of Counsel and might the Spirit of Knowledg and of the fear of the Lord. And again 2 Tim. 1.7 God hath not given us the Spirit of Fear but of power of Love and of a sound mind But when this good Inspiration is beneficial in a peculiar manner Holy Spirit for pious uses and holy purposes exalting the native Spirit of man to such a degree that thereby he disrelisheth despiseth and forsaketh vanity worldly and earthly things relisheth affecteth and aspireth after Divine and Heavenly things performeth or is enabled to perform the true Service of God in the duties and works of true holiness according to the precepts of the New Testament then this good Inspiration is called the Holy Spirit and many times singularly The Spirit in an Eminent and excellent sense And the man whose native Spirit is inspired with this Holy Spirit Spiritual Man is called the Spiritual man the New man and a new Creature because by this Holy Spirit his native Spirit is sanctified regenerated or re-nated i. e. begotten again born again new formed or new created The Spirit then is a supernatural ability of man's native Spirit to form the works of true Holiness And the words Mortification Sanctification Regeneration and Renovation and the like signifie either that thing or the effects of that thing whereof the name is the Spirit For the works of true Holiness are Love Joy Peace long suffering Gal. 5.21 gentleness Good Fidelity Meekness Temperance and such like all which are called the Fruits of the Spirit This Spirit which sanctifieth the knowing faculty of the mind of Man to discern between good and evil as also the moving faculty of the Will to choose good from evil doth also farther sanctifie the judging faults of the conscience to accuse or excuse acquit or condemn rightly and truly as it ought to do keeping a conscience in all things void of offence both towards God and towards Men. The CONTENTS Definition Seat Vnderstanding Will. Memory Reflection TITLE II. Of Conscience Definition COnscience is the judging faculty of the Soul of a Man regulated by a Law for the practise of life and conversation Seat There needs no dispute about the Seat of Conscience whether it be in the Understanding Will or Memory for it is in them all even in the whole Soul Understanding The Understanding speculative considereth Universals Principles Axioms that is Notions or Rules natural or revealed for contemplation of wisdom so the conscience intends the truth of things The Understanding practical considereth particulars consequences and conclusions that flow from those natural Axioms in order to action So the conscience intends the goodness of things and both these are one and the same faculty Will. The Will is created with liberty to follow the dictates of the understanding for the exerting of internal and external actions in the practise of life and conversation Memory Reflection The Memory is the Treasury of all that is done in the whole Man And when the conscience in all these faculties hath speculated considered directed and willed it doth also reflect upon all these internal acts and glances shrewdly upon all the external acts that flow from them judging exactly and impartially upon every one of them and passing sentence accordingly For which cause it may be fitly described Judicium hominis de semetipso The judgment of a Man upon himself A Watchman an Intelligencer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Porter of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Houshold God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Overseer upon the place an Universal Spye to all our practises or if you will God's Vice-gerent in our own breasts The CONTENTS To direct To urge To register To testifie To accuse Before the Action In the Action After the Action TITLE III. Of the Disposition of Conscience THe Disposition of the conscience is rightly to perform these several Offices 1. To direct 2. to urge 3. to record 4. to testifie 5. to accuse or excuse for grief or comfort SECT I. 1. To direct as a Law This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of the mind To direct the Spirit that delights in the Law of God Ro. 7.23 James 1.21 Rom. 1.19 Arist That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common notions in all nature the work of the Law written in the heart
Nature the state of Grace Freedom the measure of the Stature of the fulness of Christ a perfect Man Christ fashioned in us to be one with Christ and Christ to be one with us to dwell with Christ and Christ with us to have communion with Christ to savour the things of God Math. 16.23 to taste of the Word of God and of the powers of the World to come Hebr. 6.4 5. to be enlightned and taste of the Heavenly Gift and to be partakers of the Holy Ghost 1 Pet. 2.3 to taste how good and gracious the Lord is to awake from sin to be under Grace to have the heart opened to be begotten again to be baptized with the Holy Ghost and with fire to be partakers of the Heavenly Unction to be adopted to enter into Covenant with God This is Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the change of the Mind Redemption Reconciliation Renovation Hungring and Thirsting after Righteousnes spurity of heart poorness of Spirit to have our senses exercised Spiritual discerning going out of self Self-denyal Understanding the things of God Mortification Sanctification After all this Description of the New Creation I observe SECT X. Old Creation 1. That the Old Creation had no subject matter to work upon for all things were created out of nothing and God spake the Word only and every thing came forth from God that had no being in themselves before But the New Creation hath a subject matter to work upon i. e. the Mind and affections which were before 1. Because that which before was darkned with ignorance Reasons or shadowed with Types is hereby enlightned with the knowledg of the Truth And the affections which before were corrupted by fastning irregularly upon their natural objects and so captivated habitually unto sin are hereby reformed to the obedience of the Truth by being obsequious to the Spirit walking after the Spirit and being led by it and not by the lusts of the Flesh 2. Because this new Creature is not corporeal or physical but moral or changed in qualities and conditions 3. Because the effect or work of this new Creation in general is Love which is the keeping of the Commandments of God Joh. 13.34.35 A new Commandment I give unto you that ye love one another By this shall all Men know that ye are my Disciples if ye love one another Joh. 15.17 These things I command you that you love one another Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God 1 Cor. 7.19 In Christ Jesus neither Circumcision availeth any thing nor uncircumcision Gal. 5.6 but Faith that worketh by Love Be ye merciful as your Heavenly Father is merciful Luc. 6.36 4. Because the Principal Agent in this new Creation is God For God by his Will commands it and by his Spirit initiates it and enables to operate it 5. Because the ministerial Agent is Man For Man by his obedience applies his mind and affections to understand and do the will of God and seconds the motions of God's Spirit in the operations thereof by the works of his own Spirit co-working with God SECT XI That Man is a subordinate Agent Concurrency of God and Man concurring with God the principal Agent appears by these Reasons 1. Because the new Creation is covenanted between God and Man in the new Covenant of Grace And a Covenant being a concurrence of Wills of both parties must needs also require a concurrence of actions in them both For the parties to a Covenant being several do severally undertake for actions between them to be generally done or suffer'd by them 2. Because Man is commanded and seriously exhorted by God to action of newness and renewing and turning to God and to cleanse and purge himself to put off the Old Man to be transformed to walk and serve God in newness of Life to cast away the works of darkness and to put on the Armour of Life to have no fellowship with the unfruitful works of darkness but rather to avoid them to be planted in the likeness of Christ's death and resurrection to try all things and to hold fast that which is good to prove what is that good and acceptable Will of God to purge out the old Leaven to cleanse themselves from all filthiness of Flesh and Spirit to hate the garments spotted by the Flesh and to keep themselves unspotted from the World Creation therefore here doth not signifie the real and sole act of God in creating anew but the action of Man also flowing from that state of Man's new Creation in respect whereof he is said to be a New Man and a New Creature which action of God and Man is said to avail in Christ Jesus Gal. 6.15 in opposition to Circumcision which was an act of God commanding and of Man in obeying which availeth not in Christ Jesus It will not therefore be safe to say That God is the sole Agent in the New Creation as he was in the Old without all concurrence of Man's action Nay with all reluctance that Man can possibly make while God is in the act of Man's Renovation For It is one thing to frame that Man who hath neither life nor being and another thing to reform that Man who is already existent and living endued with Understanding and Will and so to change him not for his Essence but for his Judgment affections and manners i. e. to raise in him the knowledg and desire and act to follow some certain Religion or course of life and so to work in him the will and the deed after the manner of a Rational subject Unto the former of these actions in Man's framing Man can no way concur because he is not till God hath made him to be but unto the latter action of Man's Reforming Man must concur because he is and God hath made him rational and able to concur And this Reformation neither must nor can be done without the act of Man and his concurrence thereunto 1. It must not be done without Man's concurrence because by doing it so there would be an irresistibility of Judgment and Will contrary to both and Men should understand and â—ill if it were possible contrary to their Understanding and Will And by so cross unimaginable working altogether unreasonable for the â—ost wise God there would be no ground left for Man's Virtue or obedience to God's Spirit nor for Man's vice or disobedience to his Spirit But all the Nature of Religion and Holiness and also of irreligion and wickedness and consequently all Laws for Direction Prohibition Reward or Punishment would be wholly everted and taken away 2. And it cannot be done without Man's concurrence because it is necessary that Man should both will and do something But how can Man will or do any thing without some will or action of his own Let Great Apollo unriddle me these things if he can A Man would
future consummation of it In the New Testament God hath promised unto us the inheritance of Heavenly Blessedness whereto by Faith we have a present right but because we have not a present possession of that inheritance Therefore God gives us his earnest to assure our future possession of that inheritance And the earnest which he gives us is his Holy Spirit 2 Cor. 5.5 whereby he worketh us for the possession thereof Now he that hath wrought us for the self same thing is God who also hath given us the earnest of the Spirit 2 Cor. 122. And that very Spirit which is a Seal to our Spirit is also an Earnest in our Hearts Who hath also sealed us and given the earnest of the Spirit in our hearts And that possession for which the Holy Spirit is both a Seal and an Earnest is the Inheritance of Blessedness Eph. 1.13 In whom also after ye believed ye were sealed with that Holy Spirit of promise which is the earnest of our Inheritance And of that Inheritance the Spirit is the Earnest until the possession be delivered unto us for unto the words last cited thus immediately followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unto the delivery of the possession or as a Common Lawyer would read it until the livery of seizon Which being done the Spirit shall cease being an Earnest seeing the use of it shall be then extinguished Thus the Spirit is an Assurance for Blessedness because it is an ability to perform the condition of it a Seal for our present Right to it and an Earnest for our future possession of it The CONTENTS Names Species TITLE III. Of the Kinds of Assurances IN Scripture the Names importing the nature and kinds of Assurance Names are these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the substance of things hoped for Hebr. 11.1 Hebr. 3.14 We are made partakers of Christ if we hold fast the beginning of our confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fundamento 2 Cor. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this confident boasting 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evidence Proof Judgment Conviction Heb. 11.1 The evidence of things not seen 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.12 1 Tim. 3.13 In whom we have boldness and access with confidence by the Faith of him We have great boldness by the Faith which is in Christ Jesus 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we hold fast the confidence Hebr. 3.6 Heb. 4.16 1 Joh. 3.21 and the rejoicing of the Hope firm unto the end Let us come boldly to the Throne of Grace Beloved if our heart condemn us not then have we confidence towards God Seeing we have such hope we use great plainness of Speech 2 Cor 3.12 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In power and in the Holy Ghost and in much assurance 1 Thes 1.5 Shew the same diligence to the full assurance of hope unto the end Heb. 6.11 Heb. 10.12 Bas Let us draw near with a true heart in full assurance of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith draws the heart to stricter communion with God than all other rational acts can do 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.14 The Spirit is the Earnest of our Inheritance until the Redemption of the purchased possession 2 Cor. 1.22 He hath given us the earnest of the Spirit in our hearts Who hath also given unto us the earnest of the Spirit 2 Cor. 5.5 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grieve not the Holy Spirit of God Eph. 4.30 whereby ye are sealed unto the day of your Redemption Who hath sealed us 2 Cor. 1.22 and given us the earnest of his Holy Spirit In whom after ye believed Eph. 1.13 ye were sealed with the Holy Spirit of promise SECTION I crave leave to rank together all the Species of Assurances that I can think of As Species 1. Natural in matter of Being the truth of Entity and Existence in rerum naturâ in the world for things present as that there is a state of Nature and a state of Grace A Temporal a Spiritual and an Eternal condition a Generation and a Regeneration an Old Man and a New an Old Creation and a New Creation 2. Historical in matter of Faith in story by relation of Authors worthy to be believed Tradition universal from Age to Age Records and Monuments the beginning of all certitude for things past 3. Prophetical in matter of Word by inspiration for things to come confirmed by Miracles creating thereby a good Assurance 4. Legal in matter of Right in Law by Statutes positive and Rules Divine or Humane to have and to hold things temporal or eternal to which we may safely lay claim and challenge as dues by Sacred Constitution from Supreme powers which cannot be denied 5. Donative in matter of Grace in Love Bounty and Equity to which also a just claim may be made because offered by Free Grace upon the meer good will and spontaneous motion of the Donor to the Donatary 6. Testimonial in matter of Witness in credit by the hand and seal of the Testator or other Donor and by the hands and seales of the Witnesses Free-Men and worthy to be believed 7. Real in matter of Pledg in pawn deposition sequestration caution or other security direct or collateral personal or real in full satisfaction and satisdation Thus God hath given us Christ and with him all things Thus all things are ours and we are Christ's and Christ is God's And God hath given us the Spirit of Christ to be our Comforter and Assurance 8. Logical in matter of Reason in proof by Discourse inference conclusion from necessary propositions which no Man in his wits can deny making Faith by demonstration 9. Fiducial in matter of Hope in trust confidence and relyance upon the Power Continuance Fidelity and Love of a Benefactor 10. Federal in matter of Covenant Promise Agreement Oath or Contract in claim challenge and demand to and with and from a private or publick person or persons aggregated in one communion which are accounted Quasi-immortal unchangeable and Omnipotent 11. Vital in matter of action in labour and working by such a conversation and practice as is a means proper and effectual to bring assuredly unto such correspondent ends as a direct way leading to such a City or Country which if follow'd must necessarily bring the traveller thereunto Every one of these kinds of assurances in one degree or other at one time or other joyntly or severally sensibly or insensibly have their several existences or operations in the heart of a Christian creating a certitude or evidence of a higher more certain and lasting Nature than any other evidence whatsoever that is attainable in this life and can be inferior to none but the fruition it self of the Beatifical vision Nemo negat salutem vitae Patriae mutuò se inferre ad se invicem
his friends a Rod of Iron for his enemies Christ's most glorious rule is in Heaven therefore after his Resurrection his first work was to send his Ambassadours to preach his Kingdom to every Creature As my Father hath sent me so send I you Whos 's sins ye remit they are remitted and whose sins ye retain they are retained Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven He that receiveth you receiveth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And after his Ascension he sent down the Holy Ghost with great power to work wisdom and Miracles When he ascended up on high he led Captivity captive and gave gifts unto men In Christs life time upon Earth the Holy Ghost was not given and the reason was because Christ was not yet glorified This Mission of the Spirit being the most glorious administration of his Kingdom when the great Wisdoms and Powers of the World were not able to resist the wisdom and power of his Spirit by which his Disciples spake When the foolishness of God was wiser than the wisdom of men and the weakness of God was stronger than the power of men SECT II. Corol. Thus Christ considered as a Mediator is the Conditional Heir of all things under God And so Christians as Christians are the Conditional Heirs of all things under Christ Thus God Covenanted with Christ to give him a Kingdom but he must get it by Conquest according to the nature of a Feudal kingdom So God Covenants with Christians to give them a kingdom with Christ and under Christ but they must get it by Conquest The kingdom of Heaven must be pressed into and the violent take it by force and no otherwise The good fight of Faith must be fought out before we can lay hold upon the Crown of Righteousness So the Children of Israel had the kingdom of Canaan given them but they must fight for it before they could be put in possession And this is the true nature of getting and of keeping a Feudal Kingdom SECT III. Christs New way of conquest Thus a New way had Christ of conquering by Obedience and Sufferings So do Christians conquer by Self denial Love of enemies Patient suffering for Righteousness sake outward force against force and learning against learning and policy against policy may clash together like rocks of equal force and come off from each other safe and as strong as ever but when Weakness is advanced against Power in the Name of God and Simplicity and Innocence against Learning and deep Policy then is the mighty Power of God discovered Who sees not as man sees nor judges according to outward appearance Whose wayes are not like mans waies but of another fashion Christ is the Heir of all things therefore God covenanted with Christ as the Testator covenants with his Heir to enjoy his Inheritance upon such terms as to convey part of his Estate to such or such Legates or Co-heirs So the Promise was made to Christ that it might be sure to all the Seed for in Christ the Promises of God are Yea and Amen And therefore if God covenanted with Christ he hath also covenanted with his Seed Behold I and the Children which God hath given me Of those whom thou hast given me have I lost none for they are mine and I am thine SECT IV. And this is all that can be made of the Covenant of Grace Covenant of Grace and this is conditional which some make absolute contrary to the nature of a Covenant If a Covenant therefore be conditional with Christ how can it be absolute with Christians Thus they confound and perplex all things A Donative may be absolute a Testament may be absolute a Law or Constitution may be absolute a Promise may be absolute but a Pact or Covenant is upon some condition and the non-performance of the Condition dissolves the Pact and brings in a penalty of forfeiture And such a Condition there is in Gods Testament namely Faith and Repentance which some make the Effect or Means or they know not what If so then the main point of the Scriptures must be quite laid aside or quite expunged Because the whole Tenour of the Scriptures runs along clear contrary If thou believest thou shalt be saved Repent for the kingdom of God is at hand c. This is to have and to hold of God in Fide So God gives his Estate first to Christ to have and to hold of him in Fee Secondly to Christians to have and to hold of Christ in Fee This is free Grace and the more free because of meer grace and upon such noble terms as 1. To have all good of God 2. To hold all good of God 3. To do all good of God and for God As for conceits of Merit in this case they are vain and idle speculations producing aery notions and words without knowledge which darken the counsel of the wisdom of God SECT V. Thus Christ shares all things with Christians Christ shares with Christians 1. Christ shares his Holiness with them For therefore he hath anointed himself that we might be anointed with him and by him of whose fullness we all receive and grace for grace 2. Christ shares his Sufferings with Christians We fill up that which is behind of the Sufferings of Christ for his Body's sake which is the Church Saul Saul why persecutest thou me He that toucheth them toucheth the apple of his eye In as much as ye did it unto them ye have done it unto me And Christ is crucified in his members 3. Christ shares his Victory with Christians In him and through him we are more than Conquerors I thank God through Jesus Christ my Lord. We shall bruise Satan under every one of our feet This is our victory whereby we overcome the World even our Faith Thus Christ could not have the benefit of Gods Promise on Gods part till he had performed the condition on his part And how then can Christians expect the benefit of the Promise on Gods part except they perform the condition on their part 1. Christs Condition was Obedience and Sufferings 2. Gods Reward was Resurrection Kingdom and Glory 3. Christians Condition is Faith Repentance and Sufferings 4. Gods Reward is Resurrection and Eternal life By Christs death though faith is our Justification 1. From sin to righteousness 2. From bondage to adoption By Christs Resurrection through faith is our Justification 1. From death to life 2. From Jus ad Rem to Jus in Re. 4. Christ shares his kingdom and Priesthood with Christians Christ the principal Heir Christ the chief Priest And Christians are all Kings and Priests with him by him and under him In my Fathers house are many Mansions I go before to prepare a place for you that where I am there ye might also be If I be lifted