Correction Work Payment Church Elders Bishops Priests Deacons High Priest Altar Sacrifice Tithes Oblations First fruits Dedication Consecration Expiation Propitiation Excommunication Idol Faith Vow Covenant Contract Promise Oath Stipulation Sacrament Seal Intercession Hand-writing Mediator Obligation Assurance Evidence Conveyance Alliance Affinity Consanguinity Tribe Stock Familie Degrees Line Birthright Succession Dominion Lordship These and other learned Titles of the Law with the profound judgments of renowned Antecessors upon each of them serve more to the enrichment of the treasury of wisdom for the furnishing of apt Interpretations and Glosses upon the Laws divine than all the Arts or Learning of the World Besides the aptitude of resolving cases and doing business with prudence honesty and gallantry is created by them after the rellish of those equitable and brave Souls that made them The CONTENTS Of the Laitie's Calling AND as to the Laity I say consider your Calling we may not speak the mind of God in learned and unknown Tongues to the high ones only that Pearch on the Towers but in Vulgar language to the meanest that sit on the wall Quod omnes tangit ab omnibus tractari debet That which concerns all ought to be understood by all We will not hoodwink you to make your Ignorance the Mother of your as blind devotion we will not captivate your minds by Magisterial dictates of us men and hide from you the Royal Commandments of your God TITLE VI. Of the Laitie's Doctrine I. I Say then boldly Consider your Calling For Doctrine 1. From beyond the lowest Law of Nature 2. From beyond any Laws written upon Tables 1. To the Law of the Spirit and of Grace 2. To the Law written upon the Heart To the best of Precepts of Evangelical perfection taught by Christ in his famous Sermon upon the Mount and other occasional Discourses and by the Apostles and other holy Men of God that had the same treasure in earthen vessels To the best of Promises Viz. Forgiveness of sins Liberty Adoption Spirit Resurrection eternal life These are the Laws that are so high and yet so easie few favourable and pleasant for the wayes of Wisdom are wayes of pleasantness and all her paths are peace I exhort them therefore to a high belief and full assurance of Heaven by the seal and earnest of the Spirit to be partakers of the holy Unction of Wisdom and Perfection to be a Royal Priesthood and a peculiar people by vertue of the promises that belong to you and to your Children of high exemptions and priviledges of great honour and estate TITLE VII Of the Laitie's Persons II. FOR your Persons Look therefore to your selves that ye walk worthy of so great Salvation and having such an hope in you so full of a glorious and blessed Immortality see that ye purifie your selves even as God is pure and become a people altogether zealous of good Works perfecting Holiness in the fear of the Lord that at last you may obtain an inheritance among them that are sanctified by faith which is in Christ Jesus Fear not therefore little Flock for it is your Father's good Will and pleasure to give you a kingdom Your hope is laid up for you in heaven And neither eye hath seen nor ear hath heard neither can it enter into the heart of man to conceive what things God hath laid up for those that fear him When Christ the favourable Mediatour and Executor of God's Testament shall put the Faithful into actual possession of Eternal Glory saying Come ye Blessed Children of my Father receive the kingdom prepared for you from the beginning of the World Aim therefore at a Gospel-Spirit 1. Care not for unnecessary Disputes God's Testament is a plain Testament of Grace Mercy and Peace from God the Father and from our Lord Jesus Christ As Men's Testaments are to be seen and read by all that are concerned so is God's Will to be seen and read by all Col. 2.6 c. As ye have received Christ Jesus the Lord so walk ye in him rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Beware lest any man spoil you through Philosophy and vain deceit after the traditions of men after the rudiments of the world and not after Christ 2 Tim. 2.23 But foolish and unlearned questions avoid knowing that they do gender strifes also Genealogies and contentions and strivings about the Law for they are unprofitable and vain 1 Tim. 1.4 Neither give heed to Fables and endless Genealogies which minister questions rather than godly edifying which is in Faith If any man teach otherwise 1 Tim 6.3 c. and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to Godliness he is proud knowing nothing but doating about questions and strifes of words whereof cometh envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Jude 27 c. from such turn away Remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ how that they told you there should be mockers in the last time who should walk after their own ungodly Lusts these be they who separate themselves sensual having not the Spirit But ye Beloved building up your selves in your most holy Faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal Life and of some have compassion making a difference and others save with fear pulling them out of the fire hating even the garments spotted by the flesh Let the Clergy exhort and teach these things and whatsoever else belongeth unto sound doctrine with all long suffering and patience as the stout Soldiers of Jesus Christ 1 Tim. 6.20 And let them be sure to keep that which is committed to their Trust avoiding profane and vain bablings and oppositions of Sciences falsly so called which some professing have erred concerning the Faith Tit. 1.14 Let them not give heed to Jewish fables and commandments of men that turn from the truth nor yet to endless genealogies which minister questions rather than godly edification 1 Cor. 2.4 Let not your speech nor your preaching be with the entising words of mans wisdom but in demonstration of the Spirit and of power Speak Wisdom among them that are perfect the wisdom of God in a mystery even the hidden wisdom which God ordained before the world unto our Glory For other Foundation can no man lay than that is laid 1 Cor. 3.11 c which is Jesus Christ Now if any man build upon this foundation Gold Silver Pretious stones Wood Hay Stubble every man's work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall trie every man's work whatsoever it is If any
Judgment and moderation and meekness withal to use it it will cheat him unreasonably For he will as Narcissus dote upon himself and be puffed up with his vast knowledg and memory and will think he hath all Judgment and count himself an Oracle to foretel all Contingencies and resolve all Difficulties when a plain honest man of good understanding shall see farther into a Milstone than he But if withal this full-fraught person can brave it out with the fine come off and twang of a golden Tongue Eloquence he shall catch the Vulgar by the ears All he saies or does shall be Gospel the simple Rout shall hang upon his lips and he will hug himself with the Excellencies that are in him and drain the purses of the Rich of poor apprehension And now he is come up to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understands all Necessaries and searches no farther for satisfaction in any thing The Common Truths are enough for him and indeed for his capacity and they that go farther he says will speed worse and things dear bought and far fetcht are good for Ladies and such are counted fools for their pains or worse that trouble themselves to understand more than their Neighbours In a word a smooth Tongue and well hung to let flie at any thing shall jangle and descant upon any tune but a judicious ear finds out the jars and discords therein A man may colour over a rotten Post rant it highly in the Pulpit and carry all afore him but when all comes to be scan'd by a judicious and discerning Soul it cannot possibly hold water With all this their Learning they are not wise and how can these men be honest all this while I 'de very fain know that preach what they know cannot be justified but for gain and applause they hold it out and rail at honest and judicious men that speak home and plainly as they should do though they get not the wealth and glory which they have And such are our systematical Methodmongers blundering in their Dichotomies after the way of Ramus or Keckerman And such are our more aery and subtil Schoolmen vapouring in the way of Aristotle and such are our fluent long winded Orators expatiating in the way of Cicero and such are our sublime intoxicated Enthusiastick Behemists and Rostcrucians and such are our whining Devotionists floating in their blind and zealous Formalities I bear them record they are good and well-meaning Souls and if they would but use their own Judgments might prove excellent Doctors Demonstration In Arts and Sciences why should I rest upon meer probabilities and topical turnable Arguments Why should there not be as high Demonstrations in the Reasons of things as there are of numbers or lines or figures or experiments There wants a deeper search into things to satisfie the Judgment as well as to tickle the fancy or imagination I would not be a fool in my knowledge but especially in my practice Law-makers of all men had need be wise by whom others must live though they like not the Rule they live by In Faith and Religion I yield my Reason to the Scriptures which is but reason but to Superstions and Will-worship I yield not As for Confutations as they are used they are odious Confutations reproachful and uncharitable Let every Error be fairly answered without dirt cast upon the person or sect of any Let both causes be heard once and let them say all they can say on both sides with candour but no Duplications Triplications Quadruplications c. in infinitum tossing the Ball of contention everlastingly and let the world judge I hate no man for differing from me for I differ as much from him and put this to that But if the error be a Blasphemy or hurt the Will to make it dishonest or disturb the peace I stand aloof from that Monster This is all I mean I am not willing to swallow every gudgeon nor to draw in every Notion that goes off roundly but not soundly in an embroidered discourse I would gladly be satisfied with less gawdy words and more solid sense Of all Sects Papists the Papists have most imposed upon the world by Judaism and Paganism which they so abound with that the power of Godliness is little discerned How do they most shamefully deny marriage to some men contrary to the Laws of Nature and Nations What a Masse of Ceremonies do they load the People withal and to what purpose and who hath required these things at their hands How do they lay all the stress of Baptism the Eucharist Confession c. upon the Priest who if never so little failing in order intention or execution all is a nullity as if Faith were not all in all to make us all Priests or all that we do or is done to us to be effectual through Christ What a stress do they lay upon Fasting Sackcloth Pilgrimages Reliques Confessions Indulgences Dirges Masses Avemaries Agnus Dei's Rosaries and such Trumperies How like are they to the Heathens in their Images and Purgatories What a stress do they lay upon Infallibility Supremacy Succession c. The truth is all is policy ambition and covetousness God forgive their Leaders The poor people are greatly to be pitied for their Ignorance because the most part being bred to trades and worldly business either have no capacities or no leisure to examine the fooleries of their Religion but if they do they dare not speak and so fear and custome and gain and pomps lull them asleep Offences But what should I more say for the time would fail me to speak of all the vulgar Errors and Fallacies of the Sons of men I conclude with our Saviours words Wo be unto the World because of offences but wo to them by whom the offences come and except they repent they had better never have been born or been like the untimely fruit of a woman which never saw the Sun Two Testaments To conclude at last having been a little too far transported The reason of my undertaking this present Work is because I observe our vulgar systematick Divines that take all upon trust do generally blend the two Testaments both together making them but one in effect as if First and Second Old and New Bondage and Freedom Law and Gospel Works and Grace Justice and Mercy Letter and Spirit Time and Eternity Shadow and Substance Earth and Heaven Body and Soul Curse and Blessing Merit and Gift Death and Life Hell and Heaven were not two distinct things I need premise no more the Reader may easily observe all along throughout the whole discourse this vein runs of distinguishing the Law from the Gospel A point I humbly conceive which as it much conduces to the true understanding of the Scriptures in dividing the word of God aright in which appears the wonderful and manifold Wisdom of the Most High So is the Interest and Peace of the Church much to be
the Donor and Abraham the Donee for so the saying of God runs in the Praeter-Tense Unto thy Seed I have given the Land whereas before he used the Future-Tense Unto thy Seed I will give the Land But a Covenant is not made by words of the Praeter-tense as of things already done and therefore the saying here imports not a Covenant but a Feoffment a Deed of gift or rather a Testament which is the noblest and strongest Feoffment that can be made by God or Man especially when it conveyeth Land of Inheritance St. Chrysostome though he doth call this Deed of God a Testament yet he rather supposeth it to be a Covenant because the Beasts were killed as was the custome in making Covenants But with reverence due to so great a Clerk by the same reason we may the better suppose it to be a Testament Confirmation of a Testament For in the time of Abraham it doth not appear that it was the general custome to confirm Covenants by death but rather the contrary For the Covenant which Abraham made with Abimelech at Beersheba was not confirmed by the death of any Creature but only by their mutual Oaths Gen. 21.31 Therefore the place was called Beersheba i. e. the Well of Oaths The like confirmation only had the Covenant between Jacob and Laban at Galeed where Jacob sware by the Fear of his Father Isaac Gen. 31.44 53. But in all Ages and amongst all Nations it hath been the constant custome of Men to confirm their Testaments by Death and this is so confest a Truth that it needs no proof The reason why God confirmed his Testament by his passage between the pieces of the dead Beasts is because this was an act of his Quasi-dying That God who is immortal and cannot die did appoint those Beasts to be his Substitutes to die for him Gen. 15.9 The Lord said to Abraham Take me an Heifer of three years old i. e. Take for me and for my use and in my stead And by this Quasi-death of the Everliving God Abraham was assured by God after the manner of Men in their last Wills of the conveyance of the Inheritance of the Land of Canaan given him by the Will of God Heb. 9.16 And as the Promissory part so by the same reason was the Mandatory part of Gods Testament dedicated or confirmed by Blood Heb. 9.18 Neither was the first Testament dedicated without Blood for when Moses had spoken every Precept to all the People according to the Law he took the Blood of Calves and Goats with Water and Scarlet-wool and Hysop and sprinkled both the Book and all the People saying This is the Blood of the Testament which God hath enjoyned unto you This is the confirmation of the Preceptory part of Gods Testament once but the Promissory and Legatary part thereof was the second time confirmed by a solemn Oath Gen. 22.16 By my self have I sworn saith the Lord for because thou hast done this thing and hast not withheld thy Son thine only Son Isaac whom thou lovest that in blessing I will bless thee and in multiplying I will multiply thy Seed as the Stars of Heaven and as the Sand which is upon the Sea-shoar A real Oath to perform that Testament which he had confirmed before by his Quasi-death Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have a strong Consolation or full assurance who have fled for refuge to lay hold on the Hope set before us c. Objections Some Learned Writers account this a hard saying that God should make Testament who cannot die and therefore instead of the word Testament they use the word Covenant I Answer There is a Covenant in Gods Testament and therefore it is a Testamentary Covenant so we take in all truth Others rather chuse the word Instrument Obj. thinking thereby to mend the matter But that also amounts to the same sense with the former Answ for if it be an Instrument Instrument it cannot be meant of an artificial or material Tool used by any Mechanick but it must be a legal Instrument or deed And truly it is the best Instrument in Law creating the greatest settlement and assurance that can be made by God or Man Other words they cannot invent to call it by and these three Testament Covenant Instrument declare but one and the same thing The Covenant and Testament of the Law being the Covenant and Testament of Works and the Covenant and Testament of the Gospel being the Covenant and Testament of Grace and both these are Instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declared and confirmed as Gods Acts and Deeds and so delivered to the Sons of men to remain upon record as their Assurances for ever And why should not these men be offended as well at the word Heir and Inheritance as well as at the word Testament Heir wherein lieth the same cause for an Heir is a Person who hath the right to succeed in the room of a person deceased If therefore God can have no Testament because he cannot die then by the same reason he can have no Heir and so consequently neither Christ nor Believers are or can be the Heirs of God The like may be said for the word Inheritance Inheritance which is a succession unto the whole Rights which a person deceased was invested with at the time of his death If therefore God can have no Testament because he cannot die then by the same reason neither Christ nor Believers have or can have any Right in or to the Inheritance of the kingdom of Heaven But God may ordain or confirm a Testament though he cannot die When man makes a just Disposition and Decree of things to be had or done after his own death Dispositionâ— such a Disposition or Decree of man is called a Testament yet this is but a humane Testament after the manner of Men. But when God makes a â—â—st Disposition or Decree for things to be had or done after anothers death what may we call such a Disposition or Decree of God or what better name can we give it than to call it a Testament For although it be not a humane Testament after the manner of Men yet it is a divine Testament partly after the manner of men and partly otherwise as God would have it to be and to be so called and hath called it so For as Men verily swear by one that is greater Oath but God swears by himself because there is no greater than himself to swear by So God makes a Testament partly after the manner of Men and partly otherwise because we confine their Testaments by their own death because they are mortal and can die but God confirmeth his Testament by the death of another because he is immortal and cannot die Besides the Text saith The Covenant or Testament Gal. 3.17 Testament Christ was confirmed before of
That therefore the Law is spiritual Ro. 7.14 and a Grace Joh. 1.16 17. of his fullness we have all received and grace for grace for the Law was given by Moses but Grace and Truth came by Jesus Christ the Grace of the Gospel instead of the grace of the Law 1 Cor. 2.13 The Gospel is in words not taught by mans wisdom but by the Holy Ghost comparing spiritual things with spiritual i. e. the Spiritual things of the Gospel as signified by the Law to the same spiritual things as revealed by Christ So the Righteousness of God in the Gospel from faith to faith Rom. 1.17 i. e. from the faith under the Law to the faith under the Gospel Most true it is as hath been observed that this Spirit of the Law was not discovered in the Law but by revelation of Gods Spirit that made it and that chiefly to Princes and Prophets the Priests had little knowledg besides the Letter The Prophets therefore called up the People higher than the Carnal Ordinance to the spiritual Service of Law Noah is called the Preacher of Righteousness not of the Law of Rites which then was not and they that resisted are charged for resisting the Spirit of God that called them to it 2 Pet. 2.5 St. Stephen taxeth the Jews all along for resisting Gods Spirit under the administration of the Law and now for resisting Christ himself As the Israelites would not understand the power of Gods Spirit in Moses by that act of killing the Egyptian that did the wrong and offering to make peace between the two Israelites that he was sent to be a Judge among them And as the People were rebellious to Moses in the Wilderness so they were to the Great Prophet whom Moses had foretold he concludes thus Ye stiff-necked and uncircumcised in hearts and ears ye do alwaies resist the Holy Ghost Act. 7. as your Fathers so you also Which of the Prophets did not your Fathers persecute killing those that foretold of the coming of that Righteous One of whom you are now become the Traitours and Murtherers And all that we read in the Old Testament of the grace of God to that People and of their ungraciousness to him in resisting his grace tends to the same purpose 41. That it is truly said indeed In rendring two kinds of Reason the true Reason being unknown why Christ came not till towards the latter end of the World That God meant first to shew the World that other means which he thought fit to use to reclaim the World by the Fathers and by the Law and by his Judgments and Favours were not efficacious that the necessity of Christs coming might appear 42. That this is not to be understood as if God meant to render them inexcusable by using insufficient means that could not take effect But that dispensing to those times such means of Grace as the reasons of his secret Counsels did require proportionable to the obedience and service which he expected at their hands he reserves the full measure of them to the coming of his Son proportionable to the difficulty of bearing the Cross which he purposed for the condition of those Promises which he brought And the same is to be said of the Fathers under the Law of Nature who by walking by that Rule did please God and were advanced farther by his Spirit to nearer Communion with him as appears in the Book of Job presenting large Instances both of Gods correspondence with the godly of the Gentiles and of the Piety of their conversation with him And if God gave his Creatures so much understanding and liberty as he was pleased to allow and as he knew to be sufficient for them if they shall put forth these their abilities to the utmost of the power that God hath given them shall that which he gave for sufficient when used be counted insufficient and they be condemned for doing according as God did enable them Or shall he give them no means at all sufficient and reject them for the insufficiency which he set them in or will God require more than he gives and be so hard a man as to reap where he did not sow and gather where he had not strawed and require Bricks without Straw These are hard thoughts far be it from us to speak or think after this fashion Shall not the Judge of all the World do right 43. That it cannot be supposed that God should employ his Creatures in his service and not reward them for it much less that he should create them with a decree that they should never have power to serve him and be condemned for it 44. That we may not safely think that because Christ came late into the World therefore the benefit of his coming was the less and that all or most of the Nations besides the Jews or most of the Jews did perish for want of Christ No by no means Christ is the same to day yesterday and for ever and the merit of his Mediation extends to all before at and after his coming in the flesh unto the Worlds end 45. That to close up this long Title I conclude with submission not magisterially That seeing the Holy Ghost hath distinguished between the Law and the Gospel none ought to presume to mingle them together as one and the same in their Nature or as one and the same in effect and operation or that one is contained in the other the New Testament in the Old 46. That to let pass therefore the oratorical and hyperbolical expressions of the Fathers in this and other points who were most of them bred in the Schools of Rhetoricians as also the School Terms and other strained expressions of Modern Systematicks let us choose rather to adhere to the form of sound words delivered in the Scriptures which are the Pandects or body of Divinity that we must trust unto and for explication of our conceptions upon them make use of those Jural words that are most homogeneal unto them And to be sure this is the safest way because all Heterogeneous and Exotick terms must needs puzzle the understanding more than such as are genuine and nearer related to the Subject These are connatural and familiar and obvious the other remote difficult and forced Take this Cause and hold it and it may bid fair for the Peace of Christendom Amen Thus Man at first did not like to keep Covenant with God Adam and Eve had a desire to be greater than God thought fit to make them and would fain have been as Gods to themselves without such dependance of God as was by a Covenant to do Gods will for they had a mind to do only their own will and to know Good and Evil and to be Immortal for so was God and so would they have been When therefore out of an aspiring mind they had tasted of the fruit of the Tree of Knowledge of good and evil in hopes to be made
me free from the Law of Sin and Death Ro. 8.1 2. Ro. 8.5 6. And they that are in Christ walk not after the flesh but after the Spirit for to be carnally minded is death but to be spiritually minded is life and peace for they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit The Gospel times therefore were prophesied to be searching times Consequences Mal. 3.1 2 c. The Lord shall suddenly come into his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts But who may abide the day of his coming and who shall stand when he appeareth for he is like a Refiner's fire and like Fuller's sope And he shall sit as a Refiner and Purifier of Silver and he shall purifie the Sons of Levi and purge them as gold and silver that they may offer unto the Lord an Offering in Righteousness Then shall the Offerings of Judah and Jerusalem be pleasant unto the Lord as in the daies of old and as in former years Thus the thoughts of many hearts will be discovered and it shall be known who will follow the World and who will follow Christ who will live after the Flesh and who will live after the Spirit Who will enter into Covenant with God and who with the Devil Thus the Letter of the Law killeth 1. Because it only discovers sin 2. Because it only condemneth sin 3. Because it stirreth up sin the more 4. Because it punisheth sin without mercy Thus the Spirit giveth life 1. Because it offereth Life freely 2. Because it justifieth them that accept it 3. Because it saves them from Sin Death and Hell 4. Because it giveth them Eternal Life and Glory SECTION III. Digression Cautions Mistake not these words Take heed well what you hear and read He that hath ears to hear let him hear and he that hath a heart to understand let him understand 1. Some will not read the Scriptures nor hear them read or preached by any study or pains by any Art or Eloquence 2. Some will not pray by any forms at sett times or places nor submit to any Discipline nor preach by Meditation or helps of any Comments or Writing nor hearken to any Counsels Exhortations or Conferences nor be ruled by any Laws or Orders of men These trust they say to the Light that is in them and to the motions of the Spirit in their own Consciences which is rather their humor fancy and obstinacy These are above all Ordinances in the letter of the Law of God or Man and walk aloft by the revelations of the Spirit which if it were the true Spirit would never be contrary to the true sense and Spirit of the Gospel written and preached The Spirit teacheth us to pray preach and live Spiritually by the Means of the Word of God and wholesom Discipline of Men. Therefore what is written in the Book and preached by the Voice and commanded by lawful Power is the same with that which is the Mind of God first predestinated and secret then revealed and published to and by the Fathers at last to and by Christ and his Apostles and written in the heart by the Holy Ghost Therefore deceive not your selves 1. With vain Fancies and new Revelations for the Truth is old 2. With feigned Words and canting Expressions for the Truth is plain 3. With framing a Law to your selves as if infallible contrary to Nature's Law to the Laws of Nations and to Christ his Law This must needs be a Spiritual cheat tending to all mischief and confusion Take heed therefore 1. Of Law-Preachers of Curses Hell and Damnation 2. Of Spirit-Preachers of Evidences and Rapture walking without and against all Law and Rule These sort of men are Rigid Surly Morose Self-conceited Opiniators Malicious Proud Scoffers Straitners of God's love to Mankind therefore not of God and having not the Spirit SECTION IV. Leave of vain Disputes and learn 1. To hold all necessary and confessed Truths Instructionâ— and contend only for the Faith and a good Conscience 2. To submit to all Orders and Decencies and to fulfil all Righteousness which is the ornament of a meek and quiet Spirit which is in the sight of God of great price 3. To reverence and adore the Manifold Wisdom of God admiring and praising but not prying and searching into the Reasons of his Workings whose waies are alwaies Just but often hid from our eyes because his paths are in the great Waters and his foot-steps past our finding out 4. To embrace the Promises of Forgiveness of sins Adoption Heaven and Happiness This will engage the Soul to live by the Spirit of the Gospel and not merely by the Letter much less by the Law or by Sense This will sublimate the Soul to the spiritual acts of Faith Hope Love Prayer Self-denial against the Carnal acts of Sense Lust Drunkenness c. Forbear ignorant and proud boasting of the Spirit to be above Ordinances and contrary to what is Revealed it is most dangerous Let us not be Fools or Cross 1. In being too superstitiously Formal and trusting to Outward worship 2. In being too Profane and Licentious in neglecting all Conscience and Inward worship 3. In being too superstitiously precise in Inward worship only without any regard to Decency and Order calling it Jewish Heathenish and Popish 4. In being actually Rebellious thereupon by separation from publick Assemblies and rising up in Arms openly and destroying the Powers of the Church and State There is a right way if we could hit upon it as we may without prejudice against any man's Person to take in all the Truths held by them though we like not other things which they are mistaken in The way of Charity is excellent To suffer long and to be kind not to envy or vaunt not to be puffed up not to behave our selves unseemly 1 Cor. 13.4 c. nor to seek our own not to be easily provoked to think no evil not to rejoyce in iniquity but to rejoyce in the Truth to learn all things to believe all things hope all things endure all things There are that hold the Truth in Unrighteousness which ceaseth not to be the Truth because they hold it with other Errors There are that hold the Foundation of Gold Silver and Precious stones though they unhappily build Wood Hay and Stubble and such unworthy matter thereupon There are that sit in Moses's Chair and teach according to the Law and their Disciples are bound to believe and do according as they say though they say and do not There are that preach Christ out of Envy and for Gain and yet Christ is preached and thereat they may rejoyce and should rejoyce If I find a Jewel upon a Dung-hill I will stoop to take it up I will reverence Wisdom in the poor or blind or lame or otherwise
is not hindred from acting it nor forced to act the contrary Thus God doth act his own VVill and the Angels and glorified Saints act their own VVills and this is Liberty IV. A Loosness of Man to his Proper Rule is Liberty Loosness to proper Rule The Proper Rule of Man is the Law As a Restraint from that is Slavery so a Loosness to it is Liberty All other Rules as the Wisdom of the Flesh and the World are strong and impediments When thou art clear from these and loose to live by the Law Jam. 1.15 then thou art free to walk according to the perfect Law of Liberty Not that the Law leaves us to our Liberty whether to keep it or no much less gives Liberty to transgress it but because the observing of it argues Liberty freely to run in the waies of God's Commandments The Law not Conscience is the Soveraign Rule of Man i. e. God's Law or Man's Law where no Law of God declares it unlawful for the Conscience must have a Guide i. e. a Law to rule it or else it is unruly For where there is no Law there is no Conscience seeing Conscience is but the dictate of the Law of Equity which is a Law prescribing to the Law of Justice and over-ruling it And Conscience pretended is but blindness of mind or hardness of heart unless it can see or feel it self in some Law Therefore for a Man to be restrained from his proper Rule that he cannot or may not live by the Law but forced to live without or contrary to Law only at the will and pleasure of another is slavery but the contrary is true Liberty V. A Loosness of Man to his Proper State is Liberty Loosness to proper State The Proper State of a Man is to be a person after God's own Image And as a Restraint from that makes Slavery so a Loosness to it is Liberty All other States as of Sin and Corruption are exotick and forreign heterogeneous and troublesom but when none of the Manacles restrain the Spirit there is Freedom Hence Natural Corruption is a state of Slavery because it deteriorates and depraves thy proper Person diminisheth thy head and defaces God's Image in thee But thy Spiritual Regeneration is a state of Liberty because it meliorates advances thy head and restores thee to the New Man after God and Christ in Righteousness and Holiness And that Spirit of God that doth Regenerate doth thereby adopt and therefore Enfranchise For if Children then free the Spirit of Adoption is contrary to the Spirit of Bondage and the Law of the Spirit of Life makes us free from the Law of Sin and Death The state of Servitude is Death for Slaves as Dead men have no Will no more than Beasts to act any thing in Law VI. A Loosness of Man to his Proper Right is Liberty Loosness to proper Right The Proper Right of a Man is the Propriety in himself and over himself And as a Restraint from that is Slavery so a Loosness from that is Liberty All other Rights as Lands Goods c. are forreign and extraneous When none of these are Clogs and Impediments to the Spirit then there is Liberty Hence Liberty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Power over ones self and such as have it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free to Rule over themselves A Man that hath a Dominion of a thing doth dispose and use that thing to his own end so he that hath Dominion of himself doth dispose and use himself to his own end and is Lord of himself and therefore Free God's Dominion over Man doth not extinguish Man's Dominion over himself no more than the Power of a Prince or Father doth extinguish the Liberty of a Subject or Son but rather the more God is thy Lord the more free art thou his Servant The more God is thy Father the more free art thou his Son Because God's service and Sonship is the most perfect freedom for it laies thee open to all his Favours and Rewards Thus the Form Seat Terms and Cases of Liberty shew the true Nature of it which is a Loosness of the Spirit from all Evil unto all Good in all the Proprieties thereof The Use of all this is to confute the Vulgar opinion That Liberty is an Indifferency to do or not to do this or the contrary An Opinion which hath bred many intricate Questions and hard Speeches against God I have therefore laboured to overthrow it not expressly by confuting the Absurdities of it but tacitly and consequently by shewing what is the Truth and proving it so to be ☞ A way which though it be least practised yet is of most dispatch and fullest of Charity for when the Truth shines out clearly all Errors against it do quickly vanish and no ill words pass upon it for they are sooner cut off with one dead stroke at the Root than singly cropt each by it self in the Branches to grow again and increase much more For otherwise there is no end of Disputes and consequently of Sects and so of Animosities and so Pride and all Mischief as woful Experience doth demonstrate in all places But we have learned no such Custom nor the Churches of God VVe know better things and labour to do them And thou Beloved Christian learn thy Duty to perceive those Truths that are evident to them that will use their Reason humbly and to believe those that are not so evident The saying is good if well taken In Necessariis Unitas in Dubiis Libertas in Omnibus Charitas In Necessary Doctrines let there be an agreement of Unity in those that are more obscure a Mutual Liberty but in all things let there be Charity And this is for the Nature of True Freedom The CONTENTS God Christ Faithful Term of Recess Bondage Term of Access Sonship TITLE XII Of the Subjest of Liberty SEcondly The Subjects of Liberty are of three sorts viz. 1. God is the Father of True Liberty 2. Christ is the Son of it 3. The Faithful are the Members of it SECTION I. I. God is the Father of True Liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely Free GOD. holding from none the Author End and Pattern of all Liberty in the Creature As the Sun is the Fountain of Life so God is the Fountain of Liberty Liber Liberator Free and making all Free that are free As Liberty is the Priviledge of the King for where the King is there is Freedom to himself and others no Man may be affronted arrested or beaten in his presence 2 Cor. 3. pen. So where the Spirit of the Lord is there is Liberty 1. Because God is naturally Infinite no Bounds upon him Reason Omniscient Omnipotent and Omnipresent Ergo Naturally Free 2. Because God is naturally Loose no Bonds upon him So Mighty that he cannot so Constant that he will not be let or hindred Who shall say unto him What dost
Sacrifices and Services that are acceptable unto God He is made unto us Wisdom Righteousness Sanctification and Redemption 3. Because he qualifies all our Sacrifices and Services through his Perfection all our Imperfections are hid and covered 4. Because he only made an Attonement for the sins of the Whole World Christians true Sacrificers and Priests II. Christians are True Sacrificers and Sacrifices in their Bodies and Souls offered as living Sacrifices which is their reasonable service not of themselves nor by themselves but in Christ and by Christ 1. Because Christ is the Head of the Church 2. Because Christians are the Body All are offered by Christ the Priest and Christians Priests all suffering together Christ for us and we under him for our selves to fill up that which is behind of the sufferings of Christ for his Bodie 's sake which is the Church Decrees III. We are told of a Decree and of Decrees 1. Of Absolute Election from all Eternity Christ's Doing and Suffering 2. Of Christ's doing and suffering all that is to be done or suffered for our sins to pacifie God's Wrath and Merit Happiness Our Doing and Suffering 3. Of our doing nothing and suffering nothing what think we Is Faith nothing are Hope and Love and Good Works and Tribulations all nothing and just nothing True we and all our Faith and Love and Good Works and Afflictions are all nothing and worse than nothing in themselves and out of Christ considered but in Christ and for his sake Christ hath made them something yea and all acceptable to God too and rewardable too by God for his sake Reasons 1. Because they are Spiritual Acts and Spiritual Acts are pleasing to the Father of Spirits as 1. Killing of Lusts and corrupt Affections 2. Consuming them 3. Offering up holy desires to God 2. Because they keep the Covenant of Faith with God 3. Because they flow from an habit of Holiness to justifie true Faith in God 4. Because they do good to Men. 5. Because they obtain Reconciliation with God I do not say they procure or purchase or merit it at God's hands but that they obtain or receive it at the hands of God for the Worthiness of Christ 6. Because they are the weightier Duties of the Law Tithes of Mint and Cummin Sacrifices Offerings and other Rites were the weighty duties of the Law of Moses But Justice and Judgment and Mercy are the far weightier services of the two these must and ought to be done but not to leave the rest undone So Prayer Alms Fasting Hearing Preaching Praising Communicating Baptizing c. are the weighty duties of the Law of Christ but Mortification Crucifying Self-denying Regeneration New Creation c. are the far weightier services of the two these must and ought to be done and not to leave the other undone And these must first and last be done leave all the rest undone till this be done Leave thy gift at the Altar and go and first be reconciled to thy Brother and then come again and offer what thou hast to offer Wash your hands ye Sinners and purifie your hearts ye Double-minded and then come and offer a spiritual offering Offer to God Thanksgiving and pay thy vows unto the Most High and this is better than a Bullock that hath horns and hoofs Obedience is better than Sacrifice and to hearken than the Fat of Lambs Go learn what this meaneth I will have mercy and not sacrifice 1. So then there is a God that is offended Corollaries 2. So then there must be a coming before this God to answer for those offences 3. Outward Sacrifices of Bulls and Goats of old and other services of Circumcision Sabbaths c. when brought before him could not do the deed 4. Outward Sacrifices among us Christians as of Prayer Sacraments c. when brought before him cannot do the deed 5. But Christ's Sacrifice of himself once offered to God through his Eternal Spirit in Heaven hath done the deed by his merit 6. And Christians Sacrifices of themselves often offered to God through Christ's Spirit in Earth do the deed by our duty I. See then what true Religion and the power of Godliness is Pure Religion and undefiled before God is this for a man to visit the fatherless and widow in their distress and to keep himself unspotted from the world The rest are but the forms and outsides of Religion 1. As among the Jews Sacrifices and Oblations Tithes Fasts Feasts Sabbaths Circumcision Passover Washings c. 2. As among Christians Prayers Praises Preaching Sacraments Fasts Feasts Offerings Penances Burnings Prostrations c. The Substance is Spiritual Prayer Communicating Fasting Feasting Justice Equity Mercy Humility c. II. The Christian Law requires more than any Positive Law Justice is the most that any Positive Law besides requires but Mercy to our very Enemies and purity of heart and poorness of Spirit c. no Law but this doth urge Called the Law of Love and Grace a Law above all other Laws III. 'T is good but Law living according to the Law of bare Nature as 1. To defend ones self 2. To nourish young 3. To do no wrong Natural Justice and Love IV. 'T is good but Law living according to the Positive Law of Nations as 1. Suum cuique tribuere to give every one his own 2. Neminem laedere to hurt no body 3. Honestè vivere to live honestly Positive Law These are good steps to farther Justice of Equity Grace and Mercy And yet but a small matter V. 'T is good and high living according to the Law of Christ in the Gospel as 1. To love our Enemies 2. To offer Life and all for Truth 3. To do Equity and Mercy c. This is that that God requires of all The Christian Law This is Perfection Covet after the best Gifts But behold I shew unto you a more excellent way This is above all Law Super-Justice VI. A Rebuke 1. To all Rigor and Extremity of Law 2. To all carelesness of others sufferings and wrongs Who cares what becomes of all Miserable persons Let them starve or hang or damn they care not A merciless Spirit worse than an unjust spirit No bowels nor yernings nor pity that 's a hard case VII A Rebuke to all formal Religion as 1. In outward Ceremonies 2. In outward acts of Justice Honesty and Love Opus operatum trusting in the Work done 3. In sinful compliances and worldly correspondencies for friends gain honour and favour fair shews complements no real honesty or love Worldly policy VIII Rebuke of Pride as 1. For Honour and Greatness 2. For Riches and Estate 3. For Power and Prowess 4. For Beauty 5. For Learning and Wisdom 6. For Wit and Cunning. Worldly Pride We are all fellow creatures we are all partakers of the same Grace without merit or desert we have nothing but what we have received there is no respect of persons with God IX Many a habit
be loath to lose his Senses and have his eyes put out if he could help it Alwaies remembring the frequent and earnest exhortations of the Holy Ghost to put off the Old Man and put on the New c. Whereas if no act of Man were hereunto required why should or how could the Holy Ghost fairly or honestly or wisely press Men thereunto For though it be a thing ordinary for Men to press Men to absurdities and impossibilities yet it is incredible that the most High and Wise and just God should so do 1. The opposers themselves of this Truth confound the Metaphorical and primitive sense of words 2. Neither do they apprehend that these two actions of God and Man have no Identity to be the same though they have some similitude to be alike 3. Neither do they remember That every Metaphor is but a contracted simily and that every simily is but a lame reason for though it may somewhat illustrate yet it can conclude nothing SECT XII This Doctrine of Sanctification as it is Spiritual so it is obvious to the weakest Understanding of the Spirit to apprehend Faith Repentance Honesty and a New Life And the largest Understanding can comprehend in substance no more for the summe of all Religion is but to fear God and keep his Commandments to love God and our Neighbour And what doth the Lord require of thee but to do Justice and love mercy and to walk humbly with thy God he that believeth shall be saved and he that believeth not shall be damned To renounce the Devil and all his Works the Pompes and vanities of this wicked World and all the sinful lusts of the Flesh to account all the World but vanity of vanities and vexation of Spirit to fight under Christ's Banner and to continue Christ's faithful Souldier and Servant unto our lives end The Gospel is plain and contained in a little compass The People asked John Baptist saying Luc. 3.10 c. What shall we do and he answering said He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise The Publicans said unto him Master what shall we do And he said Ask no more than that which is appointed you And the Souldiers demanded of him saying And what shall we do And said unto them Do violence to no Man neither accuse any falsly and be content with your wages Let him that stole steal no more but let every one labour truly to get his own living that he may have wherewith to give unto others Be not deceived God is not mocked That Soul that sinneth that Soul shall die As ye mete to others so shall it be meted to you again As a Man soweth so shall he reap c. 1. Let every one therefore use his own Reason and Understanding to learn what he can 2. Let every one use his own Conscience to reflect what he hath learned and done 3. Let every one use his own Will to chuse as well as he is able according to the best of his skill to curb his Senses and restrain his Passions to the best of his power 4. Let every one suffer his Understanding to be taught 5. Let every one suffer his Conscience to be convinced 6. Let every one suffer his Will to be persuaded 7. Let every one understand with God 8. Let every one examine his Conscience with God 9. Let every one exercise his Will with God 10. Let every one increase his Wisedom 11. Let every one keep his Conscience good 12. Let every one increase his Love to perfect Holiness in the fear of the Lord to covet after the best Gifts and still to find out the most excellent waies In a word consider reflect strive Fac quod in te est do what you are able Work with God work with your selves Enter into Covenant with God keep it enter into Covenant with your selves keep it Aspire to perfection what if infirmities are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do but desire and breath after God God will help and further your desire The assistance of God the Spirit with our holy endeavours doth not take away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weakness attendant on our Christian practises but the honesty of the heart and the purity of our Love for the worthiness of Christ will hide all our imperfection◠God acts upon us ad modum nostrum according to our capacities and Quicquid recipitur recipitur ad modum recipientis And God accepteth a Man according to what he hath and can do and not according to what he hath not and cannot do Though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frailties of natural actions are not removed yet they are excused and pardoned and the bruised Reed he will not break and the smoking flax he will not quench all things are well done that are well meant and God will pardon the infirmities of us all The CONTENTS Transition Sensual and Spiritual Life Mind and Will of Flesh and Spirit Life in Man threefold Spiritual Senses and Passions Life of Faith Corollaries Conclusion TITLE VII Of the Flesh and Spirit Transition THe nature of Sanctification or a Spiritual Life will more clearly appear by the contrary i. e. the nature of contamination or a carnal Life Sensual and Spiritual Life 1. The Subject of a carnal Life is the Flesh living after the Flesh for that which proceedeth from the Flesh is Flesh 2. The subject of a Spiritual Life is the Spirit living after the Spirit for that which proceedeth from the Spirit is Spirit 3. The organ or instrument of a carnal Life is the sense that is the mind and will of the Flesh or the sensitive understanding and appetite called I know not why the lower part of the Soul 4. The organ or instrument of a Spiritual Life is the Understanding that is the mind and will of the Spirit or the Rational understanding and appetite called the higher part of the Soul 5. The object of a carnal Life is the World and all that is seen heard smelt felt or tasted therein 6. The object of a Spiritual Life is the World to come or all that is seen heard willed or understood therein 7. The Precepts of a carnal Life are to love our selves to love our Friends to hate our enemies to curse and be revenged of them to love the World to choose pleasures riches and honours to please our selves to flatter and please the World to get what we can how we can and such like 8. The Precepts of a Spiritual Life are To deny our selves to love our enemies to pray for them and do them any good to hate the World to suffer affliction with the People of God rather than to enjoy the pleasures of sin for a season to please God and good Men to be content with our own and to invade no Man's rights and such like 9. The rewards of a carnal Life are adequate and homogeneal
Sisters husband Laevir 3. The Husbands brother Pro-frater 4. The Wives brother Glos. 5. The Husbands sister Pro-soror 6. The Wives sister In the degrees of Uncles and Aunts by the Fathers or Mothers side no Latin names of Affinity are extant therefore they are thus expressed Patrui vel Avunculi uxor Amitae vel Materterae Maritus The wife of the Fathers brother or of the Mothers brother The husband of the Fathers sister or of the Mothers sister Idem de Patruis Pro-avunculis Pro-amitis Pro-materteris coeterisque Superioribus intelligendum est SECT IV. The Church of England in case of Marriage forbids no more Degrees of Consanguinity or Affinity than are forbidden in the Civil Law Yet she numbers and computes the Degrees somewhat otherwise following therein the account of the Canon Law For she accounts Brothers and Sisters to be in the first degree of the side-line whereas the Civil Law accounts them in the second degree of the side-line and makes no first degree in that line at all But the matter comes all to one pass as some Players at Gleek reckon their games differently and yet accord well enough in the sum of the account For if we consider the Side-line alone by it self as there are several persons in it then some of those persons must needs make the First degree of the side-line in respect of the persons following therein But if we look upon the standard of the Pedigree or the person whose Consanguinity is required and from whom the degrees thereof are measured and numbred upward downward and sideward then the persons of the first degree in the side-line must needs make the second degree of Consanguinity in respect of the standard or person supposed whose Consanguinity is required and from whom the Degrees are to be measured according to the course whereby the blood is derived which doth constitute Consanguinity as before hath been intimated The Levitical Laws for Marriage do now bind us of the Church of England yet this truth is to be understood with some caution For albeit these Laws do bind us yet they bind us not by divine Authority because their obligation by divine Authority ceased expired and died at the death of Christ And thereupon all Christian Churches were left to their several liberties to follow such rules orders measures and degrees as by right Reason and Christian prudence should be established For the determination whereof the Church of England conceived it the most prudent course to make the Levitical Law her President and pattern and at last assumed them and adopted them into her own Canons and Statutes reviving unto them an obligation not of Divine authority as once they had from God but of Humane authority by the Secular and Ecclesiastical power of our Princes and Clergy after the Reformation Thus these very Levitical Laws for Marriage whose obligation by Divine authority was expired long since were afterwards revived unto a New obligation upon us by Humane authority In like manner divers of the Civil Laws do now oblige us here in England yet not by their original Constitution nor by the Imperial authority either of Justinian or any other Emperour but by the authority of our own State which hath assumed and confirmed them into Laws obligatory here in England as they were in the Roman Empire SECT V. Thus the Children of the Fee are to be lawful and pure Conclusion as genuine Sons of their heavenly Father and loving Brethren to each other to make up a holy Seed the true Church and kingdom of Christ Not to exclude Bastards from being the true Sons of God by Faith and Regeneration though they are not the true Sons of men by birth and lawful generation because God is no respecter of persons and they are innocent and shall not suffer for their Parents crimes Thus Whoremongers and Adulterers and all incestuous persons that defile the Marriage bed and all Fornicators Sodomites and unclean Persons cannot enter into the kingdom of God They never were admitted to the Fee and Homage of that kingdom or if they were admitted by Faith in Baptism they fell from it in not performing the Homage sworn to be performed by them As these men defile their own bodies and the bodies of others so they cannot be the Temples of the Holy Ghost As they pollute the World and the generations of Mankind so they pollute the Church and the generations of the Children of God As they confound and destroy the Successions and Inheritances of Temporal estates So they overthrew the estate of Heaven and cannot hold of Christ in God for the Heavenly Inheritance of eternal life They that will not be faithful in a little cannot be intrusted with much They that will not be faithful to their own wives and to their own house how shall they be faithful to their God and to the Church of God They that are unfaithful in the unrighteous Mammon who shall commit unto them the true Riches In a word without Faith it is impossible to please God and into the kingdom of heaven no unclean thing shall ever enter SECT VI. Tables of Consanguinity and Affinity The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bar to keep of from Parents are Uncles and Aunts by Gods Law The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bar to keep of from Brothers and Sisters are Nephews and Neeces or Cousin germans by Mans Law not General but Particular at some times to some Nations forbidden to restrain them from breaking in upon nearer Relations where they were more prone than other civil People were The Jews say Fac Legi Tuae Sepem Ascending Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Grandfathers Great Grandmothers 3 Degree Grandfathers Grandmothers Fathers Mothers Quasi Parents Great Uncles Great Aunts Uncles Aunts Right Line 1 Degree Side-Line equal 2 Degree Brothers Sisters Side-Line unequal Descending Children Sons Daughters Grandson Grandaughters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Degree Great Grandson Great Grandaughters Quasi Children Nephews Neeces Grand Nephews Grand Neeces The first second and third Degrees 1. Parents and Children Brothers and Sisters Uncles and Aunts are propinquous or near and are forbidden to marry by Divine Law The fourth Degree and so forward Nephews and Neeces or Cousin Germans of the first Degree and so to the second third c. are all remote and are permitted to marry by Divine and Humane Law The Table of Consanguinity and Affinity A Man may not marry in the Right Line Upward in the First Degree Mothers Mother Cons Stepmother Aff. Wives Mother Aff. Second Deg. Grandmothers Grandmother Cons Grandfathers Wife Aff. Wives Grandmother Aff. Downward in the First Degree Daughters Daughters Cons Wives Daughter Aff. Sons Wife Aff. Second Deg. Grand-daughters Sons Daughter Cons Daughters Daugh. Cons Sons Sons Wife Aff. Daughters Sons Wife Aff. Wives Sons Daugh. Aff. Wives Daughters D. Aff. Side Line Forward in the Sisters Sister Cons Wives Sister Aff. Brothers Wife Aff. Upward Aunts