infinitely unlike him and disagreeable to his Spirit And only the pure Spiritual offices do remain which are in their own nature acceptable unto God very like him and agreeable to his Spirit This is the dispensation of the Grace of God Eph. 3.2 5. The Mystery which in other Ages was not made known to the Sons of men as it is now revealed unto the holy Apostles and Prophets by the Spirit The CONTENTS 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 TITLE XVI Of the History of the Law THE History of the Law is this 1. Besides the universal Writing in the hearts of all men much obscured by evil Practice and Examples 2. It was written by God briefly in two Tables Moral Writing in Tables It was farther written by Moses in a Book Ceremonial that it might be read by the King and published by the Priest to all the People in the solemnity of the Feast of Tabernacles Deut. 17.9 3. After that by Malice or Negligence this Book was lost Law lost Then by chance found by Hilkiah the Priest Law found 2 Chr. 34.12 2 Kings 22.8 and brought to Josiah the King and by him published 4. Few years after at the Captivity of Babylon it was lost Law lost again Neh 8.1 Dan. 9.13 or at least corrupted At the Return from seventy years Captivity Esdras Law restored the Scribe and Priest either restored it or amended it as it is now who also expounded it And hence came the Scribes and Doctours of the Law 5. Septuagints Translation This Book by Ptolomeus Philadelphus was translated by the Septuagint into Greek which Original was burnt in the Temple of Serapis by the Souldiers of Julius Caesar while he was dallying with Cleopatra the Egyptian Queen brought to him in Culcitro but by the Providence of God there had been Copies thereof in several places whereby it is preserved to this day Law burnt 1 Mac. 1.42 6. Some years after Antiochus Epiphanes King of Syria compelled the Jews to forsake and burn their Law Maccabes 7. Little more than five years this mischief continued then came Judas Maccabaeus and relieved the Jews Sects of Jews 8. The Assanonaei his Race coming to reign the Law was retrieved but many Heresies and Sects arose as Scribes Pharises Sadduces Essens the Schools of Shanai and Hillel c. who falsly interpreting the Law led the People into Errours by vain Traditions Teaching for Doctrines of God the Commandments of Men. Christ's coming 9. Then came Christ in a corrupt Age and restored the Truth and confuted their vain Doctrines and Manners And abolished the Ceremonial or Ecclesiastical Law of the Priesthood and brought in a New Law and a New Priesthood of his own after the order of Melchisedeck And by this his New Law Gospel Covenant and Testament he fulfilled the Old of Types and perfected the Moral Law of Nature The Law on Mount Sinai the same with that of Adam in Paradise The Law delivered by God to Moses on Mount Sinai and written by him in two Tables of Stone was the same Covenant of works with the Children of Israel which he had made before with Adam in Paradise before his Fall writing it in his heart Do this and live and renewed to Noah Gen. 8.21 Heb. 9.9 to Melchisedeck Gen. 14.18 To Abraham David and all the Prophets And that this was the Covenant of Works appears by that of Moses The Lord made not this Covenant with our Fathers Deut. 5.3 but with us These Fathers were the Patriarchs unto Adam with whom he made the Covenant of Grace after his Fall The Renewal of the Covenant of Works The reason of the Repetition and renewal of this Covenant of Works by writing it upon Tables of Stone was because that Law which was written by God in Adams heart was obliterated and defaced by customes of Idolatry and all sorts of wickedness which the Sons of men gave themselves unto while the Sons of God by keeping the Old Traditions and the help of divine Revelations retrieved the Impressions of God's Law And yet the Posterity of Abraham Isaac and Jacob by conversation and example in Egypt had much forgotten the Old Rules of Nature's Law and the Instructions and Examples of their godly Parents and imputed not their own sin unto themselves because they saw no Law written against their Actions and could not see the Law in their own hearts Ro. 5.13 20. neither heard of any punishment denounced against them for their wickedness and would not hear the checks of their own Consciences And therefore because Sin was in them and increased and death reigned over them for their sin yet they being without a written Law to evidence this sin and death unto their Consciences God saw it necessary that there should be a New Edition and publication of the Law or Covenant of Works to bring them to the knowledge of Sin and Punishment and thereby to stop them in their career of Wickedness by the fear of a Curse and a Fleshly hope of a fruitful Land to dwell in if they would observe his Laws Reserving a greater Blessing if they would trust in his Promises which was the Covenant of Grace by which they were to be justified upon their Faith in those Promises and not by the Works of the Law So the Law was added because of Transgressions till Justification should ome by the Promise of Grace For the Law was weak and unprofitable to the purpose of Salvation but helpful to the discovery and stopping of Sin and the Curse that they might see the need they had of the Grace of God by which they might be saved and not by Works For as the Covenant of Grace made with Adam and renewed to Abraham had been needless if the Covenant of Works could have given Life So after the Promise or Covenant of Grace was once made it had been needless to renew the Covenant of Works to the end that Righteousness and Life should be had thereby Gal. 3.19 It was meerly added because of Transgressions that is not set up as a solid thing in gross sufficient of it self but added or put to the former Law given to Adam which was most forgotten Furthermore this Law given on Mount Sinai was added by way of subserviency and attendance the better to advance and make effectual the Covenant of Grace so that although the same Covenant which was made with Adam was renewed on Mount Sinai yet I say still it was not for the same purpose but it was given to Adam as a Rule of Salvation by it self if he had kept it but it was renewed only to help forward and to introduce another and better Covenant and so to be
by Jesus Christ to whom with the Father and the Holy Spirit be all honour and glory now and for evermore Amen APPENDIX OR APPLICATION TO THE CLERGY and LAITY The CONTENTS Word Sacraments gospel-Gospel-Spirit TITLE I. Of the Clergie's Calling SAint Paul saith 2 Cor. 3.6 God hath made us able Ministers of the New Testament not of the Old not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life We must therefore consider our Calling Heb. 7.12 the Priesthood is changed therefore there must of necessity be a change also of the Law The Gospel is the Royal Law the Law of Faith the Law of liberty and of perfection that nulls the servile Law of bondage and works The Word therefore of this New Testament we must preach Word the newness of the Spirit not the oldness of the Letter and that in season and out of season and that carefully for wo be unto us if we preach not the Gospel and cursed is he that doth the work of the Lord negligently and having put our hands to this plow we must not look back Sacraments 2. The Sacraments of this New Testament we must administer as 1. Baptism which is not by Water only but by Water and Blood for without blood there is no Remission of sins and Baptism is for the remission of sins therefore we are baptized into Christ's death in which is blood that our sins might be buried in Christ's grave and we buried with him in Baptism and rise again with him in newness of Life 2. The Lord's Supper containing 1. The Body of Christ which is given for us Sacrifice and Burnt-offering thou wouldest not have but a body hast thou prepared me This is my Blood of the New Testament which is shed for you This is the New Testament in my Blood and no Testament can be confirmed without Blood And hereby we shew the Lord's death until he come again Gospel-spirit Let us aim therefore at a Gospel-Spirit for behold I shew unto you a more excellent way both in your Doctrine and in your Persons I do not take upon me to be a Magisterial Dictator to the Clergy but as having received some helps from the Lord I hope I may become an humble and modest Adviser and Director The CONTENTS Precepts Promises Conditions TITLE II. Of the Clergie's Doctrine I. IN Your Doctrine therefore consider what high Preceps and what high Promises you are to publish to the world For surely we are no Old-Testament-Divines but Ministers of a better Testament than that was and established upon far better Promises Precepts The Precepts you are to teach are very pure no less than Spiritual and perfect Holiness which is the condition for the obtaining of God's Promises For Godliness hath the promise of this life and of that which is to come and without Holiness no man shall ever see the face of God The Promises you are to teach are no less than Spiritual and Eternal Happiness and the graces that tend thereto as Forgiveness of sins Promises Adoption Liberty Protection Priviledges the Earnest and Comfort of the Spirit Resurrection and Life Everlasting Fear not little Flock for it is your Father's pleasure to give you a Kingdom Come ye Blessed children of my Father inherit the kingdom of God prepared for you from the beginning of the world Greater Precepts cannot be enjoyned and greater promises cannot be made and surer cannot be performed For they are the Gifts and Legacies of God devised by him in his last Will and Testament conveyed and administred by Christ the Executor The conditions upon which these high things are given are as noble Conditions so as easie and favourable written upon the Tables of our hearts by the finger of God's Spirit Thy Law is within my heart therefore easie to be known and as easie to be done by the help of the same Spirit which shall lead us into all truth and help all our Infirmities and do our work for us and in us I can do all things through Christ that strengthneth me My Grace is sufficient for thee Take my yoke upon you for my yoke is easie and my burden is light Embrace wisdom for her ways are always pure and pleasant and all her paths are peace Every Wise man will make his Last Will and Testament his best Will and Testament most plain and easie to be understood that the Heir and Legataries may know their several Duties and Dues how to perform them and how to claim by them And every good man will make his last Will and Testament his most favourable and bountiful Will and Testament bestowing the best things and commanding the easiest and less irksome Conditions Much more will the great and wise God who is wisdom and goodness it self make his last will most clear and most gracious For if we that are evil know how to give good gifts to our children how much more will our Heavenly Father give his Holy Spirit to those that ask him Hit therefore this Basilick vein find out the pretious Pearl pour in this Balm of Gilead open this Phoenix Nest this bed of Spices this pretious Box of odoriferous Ointments Let your Speech be seasoned with Salt and let such gracious words proceed out of your mouths as may administer Grace unto the Hearers Be not sons of Thunder as if you came from Mount Sinai but rather sons of consolation as coming from Mount Sion Be sure ye utter no Principles against the Justice and Mercy of God nor Dogmata Reipublicae noxia nor Doctrines hurtful or disgraceful to Princes or Common-Wealths Remember that Religion is first pure and then peaceable not reflecting upon the Dishonour of God nor injurious to any man Be not as the Seditious Zealots among the Jews before and at the destruction of Jerusalem nor like the factious and rebellious Philosophers Orators and Poets among the Gentiles especially in Greece and Rome Beware of all Judaizing or Heathenizing by Cabbalistical Sophistical vain Philosophy insinuating deceivable Rhetorick Flourishes Gingles and Querks of Flashy Wit Preach the plain good will and mind of God plainly and kindly Hide your Art and that will be your chiefest Art Tell poor Souls what a large Portion they have in God's Will and Testament how their Namss are written in that book of Life Tell them the mark of the price of the high Calling which is laid up for them in Christ Jesus the crown of Righteousness the exceeding great Recompence of the Reward for all such as diligently seek him Freely you have received this treasure into your Earthen Vessels freely give it to them to whom it belongs distribute the favours of your bountiful Lord and Master with a courteous hand let not your eye be evil because God's is good be you willing as God is that all men should be saved and come to the knowledg of the truth be not rigid austere morose sullen saturnine ghostly
Election Grace Gift Good-will Will Testament Covenant and Promise all which are Jural Words signifying the causes of our Justification 2. As by such words which do confirm or assure a Right as Seal Earnest for the holy Spirit is the Seal and Earnest of that inheritance whereto we are Justified as Liberty Freedom Communion Fellowship Propriety Gift Grace Inheritance Possession Glory all which and many more are the results and effects of our Justification 3. As by such words as are opposite to Justifying as injuring condemning outlawing reprobating As to be injured is against law to lose some right which by law was due and to be condemned is according to law to lose some right which by law was to be lost and to be outlawed is to lose all benefit of Law which the person in-lawed had so a Person justified is one who beyond and above all Law is made to have some right which before he had not or which by Law he could never have or one who by or according to Law is made to have and hold some right which by Law was due to him being inlawed And as condemnation and outlawing is the imputation of a present Sin to a future punishment So justification and inlawing is the imputation of a present right to a future blessing and imputation is a Genus to them both Seeing then injuring and condemning and outlawing are jural words therefore justifying acquitting and inlawing are jural words also 4. As by such words which are of affinity and nearness and subordinate to justifying and comprehended under it As Naturalizing Legitimating Manumizing Redeeming Pardoning Adopting and such like which are the several kinds of justifying which is the Genus to them all For Naturalizing is a justifying of an Alien born in a far Country by imputing to him the right of a Native or home-born As Legitimating is the Justifying of a Bastard by imputing the right of a lawful birth to him that was unlawfully born As Manumizing or Enfranchizing is the Justifying of a Villain or Bondman by imputing the right of freedom to him that was born a Slave As Emancipating is the Justifying of a Minor by giving right of Livery to him that was under Guardians As Ransoming or Redeeming is the Justifying of a Captive by imputing the right of Enlargement to him who before was a Prisoner As Pardoning is the Justifying of a Malefactor by imputing the right of indempnity to him who before was condemned As Adopting is the Justifying of a Son and Heir of another Family by imputing the right of a Son and Heir to him that hath no Son nor Heir of his own Family All these are justifying especially when an Alien a Bastard a Bondslave a Captive and more especially when a Rebel or Malefactor is made the Son and Heir of a Kingdom without any suit mediation or motive this is exceeding gracious because it passeth from one extream to another meerly upon the Donors kindness and pure love And such is our Justification as by this Treatise hath and will hereafter be demonstrated 5. As by words of Attribute whereby the justified ones are called in Scripture as Sons and Heirs of God and Co-heirs with Christ Thou art no more a Servant but a Son and an Heir of God through Christ Gal. 4.7 The Spirit it self beareth witness with our Spirits that we are the Children of God and if Children then Heirs Heirs of God and Joynt-heirs with Christ As Fellow-Citizens and Domesticks of God Ro. 8.16 17. Now therefore ye are no more strangers and forreigners but Fellow-Citizens with the Saints Eph. 2.19 and of the houshold of God as the Lords Free-men For he that is called in the Lord being a Servant is the Lords Free-man This last word Free-man comprehends under it all the former For Freedom is the original and fundamental Right without which a Man is dead in Law and hath no Will nor capacity to sue for or possess any Right And these two words Free-man and Justified are adequate and reciprocal to denote the same Person A Free-man is a Person justified to have some right being absolutely opposed to a Bond-man who is a Person condemned to have no right at all and so to an Alien or Stranger and to a Bastard or Prisoner c. Hence the word Justified is put for Freed By Christ all that believe are justified i. e. freed from all those things Acts 13.39 from which we could not be justified or freed by the Law of Moses And sometimes is translated by the word Freed He that is dead is freed i. e. justified from sin Rom. 6.7 Justifying is not only a Jural word but a Curial word or Court word not of a Court contentious in which Jus dicitur in Suits by declaring the Law and pronouncing the Sentence according to Law as in England is done in the Courts of the Kings Bench and Common Pleas where the Judges represent the King for his Justice But rather of a Court of Grace and Favour ubi jus fit datur in Suits voluntary and where the Sentence is the Decree of the Supreme Judge in equity and love in which that right which was not in Being before is made to be according to the kindness and good will of the Prince wherein the iniquities and rigours of the Law are rectified according to conscience by the Praetor or Chancellor to the King and Pardons for offences are granted by the King and Patents for Honours Profits and Priviledges are bestow'd above and contrary to the Letter of the Law As in England in the Courts of Request and Chancery where the Persons president are not called Judges but by other Names as Masters of Requests and Chancellor and do represent the King for his Mercy and Grace Lastly Justifying is a Testamentary word of the same nature with Institution or ordaining of an Heir or the devising of a Legacy For whosoever in a Testament is instituted as an Heir or ordained a Legatary that Person is justified or made to have a right to that inheritance or Legacy The co-incidence of these two words is the more proper partly because Justification is a most gracious act proceeding from the free Grace of God spontaneously granted to those that never sought it nor none for them As commonly Institutions and Devices are made in Wills and Testaments especially ad pias causas which are and others should be acts of Mercy and meer Grace but chiefly because Justification is a Testamentary act of God arising from his last Will and Testament wherein all Believers are instituted and ordained his Heirs to the Inheritance of Eternal Blessedness By this Testamentary act of God in justifying Sinners it appears that as a Man is legally Righteous according to Law and morally Righteous above the Law and jurally Righteous as a proprietary and owner So God is much more eminently and transcendently righteous all these waies but not so properly legally because he is the maker of
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
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
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
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
Reconciliation For he is our peace Eph. 2.14 who hath made both one and hath broken down the Middle Wall of Partition between us to reconcile both unto God c. For there is one God and one Mediator between God and Men the Man Christ Jesus SECTION VI. II. On God the Father's Part. VVe see in all Arts and Crafts that by what Art and Cunning a thing is made at first by the same it is repaired when fallen to decay As a Ruinous house is repaired best by the Carpenter that built it At the first Creation God was the Carpenter of the World the Workman that wrought Man out of the Earth as the Potter worketh his Clay God the Son was the Wisdom of his Father the Art whereby the World was made All things were made by him Joh. 1.3 10. and without him was not any thing made that was made For by him were all things created that are in Heaven and that are in Earth visible and invisible Whether they be Thrones or Dominions Col. 1.16 c. or Principalities or Powers all things were created by him and for him And he is before all things and by him all things consist And he is the head of the Body the Church who is the Beginning the First-born from the dead that in all things he might have the Preheminence for it pleased the Father that in him should all fulness dwell And having made peace through the blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven SECTION VII III. On the Son's Part. When we repair a thing we do but reduce it to the form which it had at first As when our Plate is battered or broken we re-fashion it according to the first Mold Man was first made according to the Image of God by Sin that Image was decayed God repaired by his Son who was his Image So being made conformable to the Image of the Son we are thereby made conformable to the Image of the Father So that as Creation came when Man was fashioned after the Image of God so Re-creation and Redemption came when the Image of God was fashioned into Man to fashion Man again after the Image of God SECTION VIII IV. On Man's Part 1. In respect of his First Transgression 2. In respect of his Redemption 1. In respect of his First Transgression If ye will eat of the Tree of Knowledge saith Satan ye shall be as Gods he meant not in Nature but in Wisdom Gen. 3.6 for the Tree was to be desired to make one wise Now see the Wit of Man he reacheth at this Wisdom eats of the Fruit and thereupon is sick to death Now the Rule in Physick is to cure by Contraries So then as Death came when the Folly of Man exalted himself to the likeness of God so to bring Life the Wisdom of God humbled himself to the Likeness of Man 2. In respect of Man's Redemption The End of Man's Redemption was that Man should be made the Son of God When we would alter any thing from some Quality that it hath already to a more noble nature we apply it to an Agent which actually enjoyeth that noble form which we desire should be transferred to our matter As when one would induce the quality of heat into Water we oppose it to the Fire which hath that innate quality more noble than any other thing so Man being to be made the Son of God it was fittest that the Son of God should qualifie him for that dignity because the Son of God hath that Prerogative already and on whomsoever he works he must needs transform them to the Sons of God As the Fire turns all things to its self God being best pleased with his own Son might best by him become pleased with Man for who could better convey God's Love than the Son who was God's best beloved Now the Woman hath her longing and so hath the Man It was their Ambition to be like God Gen. 3.21 The Man is become like one of us These words in story then spoken become a Truth now Man is become as God as one of the Trinity because one of the Trinity is become as Man If God becomes like Man then Man becomes like God even as every true Copy is like the Original If the Saints be like the Angels then the Angels are like them If my Picture be like me then am I like my Picture and it is more than like it is the very same Man is as verily the Son of God as the Son of God is very Man The change on God's side makes the like on Man's Joh. 1.12 The Son of God being made Man makes Man the Son of God God gave his Son to be Man's Son and took Man's Son to be his Son This St. Paul calls our Adoption whereby we are translated from the Family and Power of Satan into the Liberty of the Children of God As the Adopted Son changeth his Family being exempted from the Power of his Natural Father and made Son to him that adopted him And hereby our Right and Estate in Heaven is equal with our Saviour's who is the Natural Son of God as the Adopted Son hath the same Title to his Father's Inheritance with the Natural Son And if Children then Heirs Heirs of God and Joynt-heirs with Christ if so be that we suffer with him Ro. 8.17 that we may be also glorified together And here I will stop and take breath being tired with speculation of such Wonderful Dispensations not as though I had already attained unto the depth of these Mysteries or could attain unto it but I admire and aspire to comprehend with all Saints what is the height and depth and length and breadth of this Love of God which passeth all knowledge The CONTENTS 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 TITLE III. Of the Mediatorship of Christ THIS is that most Excellent Divine and Humane Person Transition Christ sole Mediator that was only worthy and willing and accordingly did take upon him that transcendent Office and Dignity to be more than any Men or Angels could be even the sole and soveraign Mediator between God and Man 1. Because God is one Gal. 3.20 Reasons of it God is one God is said to be one for his Nature and Subsistence for his Duration or Eternity for his Fidelity of Promise and Performance But in this sense He is one in the New Testament because he is one and the same God to the Jews and to the Gentiles with whom he hath made this one Everlasting Testament He is to them a Father who is the Father of our Lord Jesus Christ he is a Justifier of them by one Faith Is God the God of
matters of Fact to be evident to all that have their senses rightly disposed and exercised upon them and are really infallible as to sense We understand matters of Right to be open to all Understandings that are rightly disposed and exercised upon them and are really infallible as to Reason We understand matters of Positive Law concerning Rights grounded upon Nature's Law to be clear to all Judgments that are rightly disposed and exercised upon them and are jurally infallible as to Justice The Judg judges of these Rights or Wrongs according to the sense of the Law as it stands before him and according to the Scope Analogy and Proportion of the whole Law as it is apprehended and digested by him and this is adjudged to be Law by wise Respondents Thus he does Jus dicere declares what is right according to Law as well as he can which it may be is not right in it self but it must be taken for right till it appear to be wrong lest we should run in infinitum and never determine at all For Praetor Jus dicit etiamsi iniquum dixerit And if the Supreme Power confirms it there is no appeal but to God we must rest satisfied And this is all that can be done by Men when all is done And this Subjects must stand to as to their practise not as to their judgments altogether so long as they are not plainly and diametrically against Faith and a good Life concerning which the Scriptures give us the best account Now though Men may presume to judg of the mind of the Laws of Men because they make them themselves and so do know their own meanings Yet what Man or Society of Men dare presume to judg of the mind of the Laws of God who is his own Law-maker and so does know his own meaning But God will reveal his Mind and Will to those that humbly seek to him for it and so they shall judg for themselves according to the judgments which God hath given them in Nature and upon their right using of the same according to what he shall further illuminate them by Grace But who shall presume uncontrollably to judg for others by imposing his Sentiments upon them though they may in the mean time command his outward Man yet I cannot tell how they can command his inward Mind and Will for that it must be best at last to leave every Man to God and his own Conscience still keeping obedience and peace both in Church and State SECT IV. 1. So there is no Absolute Supreme Power and Law-maker but God Collections He is the Judg of all the Earth and so he doth whatsoever pleases him and the Judg of the World must needs do right 2. Thus God hath left us a Law written not only without us but within us which is the Word of God and that is it that we must judg our selves by and shall be judg'd of God by at the last day and in this Word by his Grace we will trust Unusquisque cui veritas est cordi qui salutis suae est avidus ex Scripturis tantum haurire potest quantum ad ipsum in vitae aeternae viâ dirigendum sufficit The Ball of contention if both sides give way may be tost up and down to and fro for ever and we never the wiser Disputes are endless but we have no such custom neither the Churches of God We will labour to understand as well as we can and do as well we can and use all the good helpes we can and pray for pardon in all our failings and judg no body but our selves and this we hope will be our safety and peace And this is all we can or will say for this is our judgment but God knows better And for ought I can learn from all the Controversies about this Point when all is done every one must judg for himself as well as he can and God for us all The CONTENTS Transition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heresy Sect. Separation Christian Society Corruptions Sectaries How Hereticks are to be dealt with Rules for Hereticks TITLE VI. Of Heresy Transition THIS Title to enrich this Volume I thought fit to add concerning Heresy so long and so lowdly cry'd out upon and cursed in the Church and Kingdom of Christ For which reason it will not be amiss to venture to say something in description of this ugly Monster like the Giants feign'd of old to disturb the World and boldly threaten to pull Jupiter out of his Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Sect as it is for the most part rendred in our last English Translation and in that published Ann. 1570 as also in Tindals and Coverdals Translation and also in the Italian and French in the Text or Margin Heresy Heresy is vulgarly taken for an obstinate error repugnant to some fundamental Article of the Christian Faith But the word Heresy mentioned in the Scripture is never taken in that sense to signifie such an error in the Judgment which can never have a will or appetite to erre But since the time of the Apostles it is that this odious sense hath been imposed upon the word Heresy by means whereof that sense which the word constantly bears in Scripture is perverted and generally mistaken For wheresoever the word Sect is mentioned in our last English Translation Sect. there the word of the Holy Ghost in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e Heresy See Acts 3.17 and Acts 15.5 and Acts 24.5 and Acts 26.5 and Acts 28.22 And wheresoever the word Heresy is mentioned in the said Translation there the thing to be understood according to the true and right sense of the Scripture is Sect. See Acts 24.14 Wherefore after the way which they call Heresy it should be translated after the way which they call a Sect for the words are an answer of St. Paul to the Charge of Tertulius the Orator who had inform'd against him That he was a Ring-leader of the Sect of the Nazarens in the former part of that Chapter ver 5. and in both verses the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in both verses it is rendred Sect by the Italian and French Translations See 1 Cor. 11.19 Wherefore there must be also heresies amongst you it should be translated There must be also Sects amongst you And there in our last English Translation Sects is put in the Margin and that with good reason For the words are a reason why S. Paul did partly believe that there were Schisms or Divisions among the Corinthians namely because of the conditional necessity of such Divisions or Sects for the manifestation of them that are approv'd and this is yet farther manifest from their separations which they made in the Church where being assembled for the Communion every one took before his own Supper apart ver 21. which supping apart argued them Sectaries And
he that was impure in that he was impure is holy because Christ was so but because God will for Christ's sake accept and receive and embrace us as if we were so Unless we shall say that as we are wise with Christ and holy and righteous so with Christ also we do redeem our selves For he who is said to be our Righteousness is said also to be our Redemption in the next words c. Id. ib. S. 44 p. 1074 c. It is true indeed the Gospel hath been preached these 1600 years and above many questions have been raised about Justification For though Men have been willing to go under the name of justified persons yet have they have been busie to enquire how Justification hath been wrought in them They are justified they know not how Many and divers opinions have been broach'd amongst the Canonists and Confessionists and others Osiander nameth twenty and there are many more at this day And yet all may consist well enough for ought I see and still that sense Justification which is deliver'd in Scripture as necessary remains entire For 1. it is necessary to believe That no Man can be justified by the works of Law precisely taken and in this all agree 2. It is necessary to believe that we are not justified by the Law of Moses either by it self or joyn'd with Faith in Christ and in this all agree 3. That Justification is not without remission of sins and imputation of Righteousness and in this all agree 4. That a dead Faith doth not justifie and here is no difference 5. That that is a dead Faith which is not accompanied with good works and a holy and serious purpose of good Life And in this all agree Lastly that Faith in Christ Jesus implyeth an advised and deliberate assent that Christ is our Prophet and Priest and King And in this all agree Da si quid ultra est And what is more is but a vapour But those interpretations which have been made upon this Nihil ampliùs quam sonant Nec animum faciunt quia non habent What matter is it whether I believe or not believe know or not know that our Justification doth consist in one or more acts so that I certainly know and believe that it is the greatest Blessing that God can let fall upon his Creature and believe that by it I am made acceptable in his sight and though I have broke the Law yet I shall be dealt with as if I had been just and righteous indeed whether it be done by pardoning all my sins or imputing universal obedience to me or the active or passive obedience of Christ c. Id. 1. Vol. S. 22. p. 427. Adam sinned and we die We were all in the loyns of that one Man Adam when that one Man slew us all And this we are too ready to confess that we are born in sin Nay Original Sin we fall so low as to damn our selves before we were born This some may do in humility but most are content it should be so well pleased in their Pedigree well pleased that they are brought into the World and in that filth and uncleanness that God doth hate and make the unhappiness of their Birth an Advocate to plead for those pollutions for those willful and beloved sins which they fall into in the remaining part of their life as being the proper and natural issues of the weakness and impotency with which we were sent into the World But this is not true in every part That weakness whatsoever it is can draw no such necessity upon us nor can be wrought into an Apology for sin or an excuse for dying For to conclude and wrap up all our actual sin in the folds of Original weakness is nothing else but to cancel our old obligations and to put all on our first Parents score and so make Adam guilty of the sins of the whole World Our natural and original weakness I will not now call into question since it hath had such Grandees in our Church Men of great learning and piety for its Nursing Fathers and that for many centuries of years but yet I cannot see why it should be made a cloak to cover our other transgressions or why we should miscarry so often with an eye cast back upon our first Fall which is made ours but in another man Nor any reason though it be a plant water'd by the best hands why men should be so delighted in it why they should lie down and repose themselves under its shadow why they should be so willing to be weak and so unwilling to hear the contrary why men should take so much pains to make the way to happiness narrower and the way to death broader than it is In a word why we should thus magnifie a temptation and disparage our selves why we should make each importunate object as powerful and irresistible as God himself Petrar and our selves as Idols even nothing in this world Magna pars humanarum querelarum non injusta modò materiâ sed stulta est for when our souls are pressed down and overcharged with sin when we feel the gripes and gnawings of our Conscience we commonly lay hold on those remedies which are worse than the disease suborn an unseasonable and ill applied conceit of our own natural weakness which is more dangerous than the temptation as an excuse and comfort of our overthrow We fall and plead we were weak and fall more than seven times a day and hold up the same plea still till we fall into that same place where we shall be muzled and speechless not able to say a word where our complaints will end in curses in weeping and wailing and gnashing of teeth Omnes nostris vitiis favemus quod propriâ facimus voluntate ad naturae referimus necessitatem we are all tender and favourable to our own sins and because they pleased us when we committed them We are unwilling to revile them now but wipe off as much of their filth as we can because we resolve to commit them again And those transgressions which our lusts conceived and brought forth by the midwifry of our will we remove as far as we can and lay them at the door of necessity are ready to complain of God and Nature it self Now this complaint against Nature when we have sinned is most unjust for God and Nature have imprinted in our Souls those common principles of goodness That good is to be embraced and evil is to be abandoned that we must do to others as we would be done to Those practical notions those anticipations as the Stoicks call them of the mind preparations against sin death which if we did not willfully stifle and choak them might lift up our Souls far above those depressions of Self-love and Covetousness and those evils which destroy us quae ratio semel in universum vincit which Reason with the help of Grace overcometh at