after the Law of a carnal Commandment but according to the power of an indissoluble life This Priesthood receiveth not any alteration in regard of the person sustaining it not in regard of it self for as there is one Priesthood so one Priest The Levitical Priests died and the son succeeded the Father so that though the Priesthood continued and was of long continuance yet the Priest did not continue but our Priest continues one as well as the Priesthood so it is an unchangeable Priesthood and therefore compared also to Melchisedech of whom we hear once for all and no more a shadow of the unchangeablenesse of the Priesthood of Christ who therefore is called of that order for Melchisedechs Priesthood was never derived but Christ was likened to it and he resembled Christ in it You have the Properties of the Priesthood consider its parts The Acts to be done by the Priest are parts of the Priesthood The parts of the Priesthood of Christ are two 1. To expiate or make propitiation for sin or to perform the work of our Redemption and to apply it for thus he doth expiate He performeth it by two things the offering of his own self once for all to his Father as in all the sufferings of his life so in the last and worst of all in the Garden and on the tree whereon he bare our sins and was made a curse for us according as it is written His Person was the Priest God and man The Sacrifice was the humanity the Lamb of God that sin-offering trespasse-offering burnt-offering of a sweet savour acceptable unto God and the Altar which consecrated the Sacrifice was the Godhead by vertue of which merit was added to the sufferings of the humanity so he purged our sins by himself and made his soul that is himself a Sacrifice for sin And besides this Offering of himself he first took upon him the form of a servant that is was made obedient to his Fathers will to keep the Law in all things as one of us should have done and that in our stead He was made under the Law for us and hath brought in eternal righteousnesse For we must not alone satisfie God for our unrighteousnesse but also perform perfect righteousnesse else we could not be admitted into his favour wherefore the Sacrifice of the Law was first washed and then the parts laid on the Altar in the burnt offering And though Christ considered as a creature his humanity must needs be subject to his Father yet in such sort and manner by being made under the Law given to Adam as the Prince must be subject to his Father but not in the quality of Groom or Squire that were an abasement to him and more then could be required of him but for some offence Now this work of Christ whereby he offered himself to his Father 1. Is perfect and exact obedience to the Law as if he had been a son of Adam alone not God and man 2. In suffering of his wrath and curse and just punishment as if he had not fully kept nay as if he had fully broken the Law I say this offering did satisfie his Justice and make as it were perfect recompence and amends for the sins of mankinde God was as much honoured and his Law as much magnified in that it was so performed and he so obeyed by this one Person so great and worthy as if all men had perfectly obeyed that Law in their kinde and the Justice of God in hating sin and perfection of his authority in binding to punishment those that would not obey was as abundantly demonstrated in that so admirable a Person suffered for it as if all mankinde had suffered to all eternity Socinus saith The dignity of the Person makes nothing to the value of the suffering Grotius replies Poenam hanc inde fuisse aestimandam quod is qui poenam ferebat erat Deus etsi eam non ferebat qua Deus citat Act. 20. 28. 1 Cor. 2. 8. The dignity of the whole Person saith he contributes much to this estimation therefore it is emphatically called in Scripture The bloud of the Lord 1 Cor. 11. 27. The bloud of Christ Heb. 9. 14. The bloud of Iesus Christ the Sonne of God 1 John 1. 7. Grot. de Satisf Christi c. 8. Now after the making of this satisfaction follows the application of it For the sin-offering was not alone killed but also the bloud of it sprinkled upon the offerer and no man was esteemed purged from his sinne till the bloud of the Sacrifice was sprinkled upon him Therefore David saith Wash me with hysop and I shall be cleaner then snow and we are said to be chosen to life through the sprinkling of the bloud of Christ that is to say the giving of the vertue and merit of Christs death unto us signified by that sprinkling Now this application of the sufferings and obedience of our Saviour to us is done in time and severally and particularly to and for each when he pleaseth to bestow himself upon him and it is inseparably and immediately joyned in time and nature with justifying faith which at what time he workethin us at that time he maketh all he hath ours and in present possession giveth us his flesh and bloud that is to say the merit of his Passion and the work of our Redemption which in that flesh and bloud he accomplished This is the first part of his Priesthood Redemption the second is Intercession whereby he pleadeth our cause in the presence of his Father partly having done it already in the day of his flesh he offered up prayers for us and partly for ever when sitting at Gods right hand he intercedeth for us that is presents himself with the merit of his life and obedience as ours done in our behalfe and imputed unto us to take away the stain of our sins and to cause the Lord to accept us and our prayers and services and passe by all our sinnes and offences Christ appeareth in Heaven for his people 1. As an agent a Lieger Embassadour so Paraeus interprets Heb. 9. 24. Christs agency in Heaven is a continual Intercession which should it cease but for a moment what should become of his people here upon Earth Should Christ cease to appear in Heaven for us as he must do if he should come and abide here upon earth a thousand years together for he cannot in his Humane Nature appear both in Heaven and Earth at the same time all that time Heaven must be without an Agent an Intercessour 2. As an Advocate 1 Ioh. 2. 1. appears for us 3. As an Attourney Revel 3. 4. As a Solicitour M. Brinsleys Christs Mediatorship Christs Intercession consists in these particulars 1. Christ represents our Persons to God the Father before the throne of grace Heb. 9. 24. He appears as an Attorney for his Client Exod. 28. 12 29. He tenders all his sufferings to God in our
joy as tumble themselves in ashes Blessed are the Mourners for they shall be comforted Secondly Study Sanctification he must follow after holinesse that will see God Psal. 50. 23. Constantly exercise Grace 1 Iohn 4. 16. Thirdly Renounce all confidence in your own Righteousnesse and labour to be found in Christ having his Righteousnesse Rom. 4. 5. Fourthly Often and earnestly beg for the Spirit of Adoption to seal thee up to the day of Redemption and to reveal unto thee the things that are freely given thee of God Fifthly Communicate thy fears and doubts to thy Brethren which be of understanding and can consider and observe the consolations of God given them CHAP. X. Whether Faith alone doth justifie GOD justifies judicially Christs bloud meritoriously Faith instrumentally Works declaratively Rom. 3. 24 28. Rom. 4. 5. Mar. 5. 36. Luke 8. 50. Act. 13. 39. The Papists Socinians and Remonstrants all acknowledge Faith to justifie but by it they mean Obedience to Gods Commandments and so make it a Work and not consider it as an instrument receiving Christ and his promise A Papist a Socinian a Protestant saith We are justified by faith but dispositive saith the Papist conditionaliter saith the Socinian applicativè saith the Protestant Faith justifieth not as a quality or habit in us as the Papists teach Ipsa fides censetur esse justitia for so it is a part of Sanctification but as it is the instrument and hand to receive Christ who is our righteousnesse much lesse as it is an act as Socinus and his followers teach as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere did properly justifie if we should be justified by it as it is an act then we should be justified by our works and we should be no longer justified actually then we do actually believe and so there should be an intercision of Justification so oft as there is an intermission of the act of faith but Justification is a continued act We are justified only by faith for what else in Scripture mean those many negatives not by works Rom. 9. 11. Gal. 2. 16. Titus 3. 5. not of works Rom. 11. 6. Ephes. 2. 9. not according to works 2 Tim. 1. 19. without works Rom. 4. 6. not through the Law Rom. 4. 13. not by the works of the Law Rom. 3. 20 without the Law Rom. 3. 27. not but by faith Gal. 2. 16. How can a man be justified by his works when he himself must be just before the works can be Gen. 4. 4. Good works make not a man good but a good man makes a work good and shall that work which a man made good return again and make the man good When we say Faith alone doth justifie we do not mean fidem solitariam that saith which is alone neither do we in construction joyn sola with fides the subject but with Justification the predicate meaning that true faith though it be not alone yet it doth justifie alone even as the eye though in respect of being it is not alone yet in respect of seeing unto which no other member doth concurre with it it being the only instrument of that faculty it is truly said to see alone so faith though in respect of the being thereof it is not alone yet in respect of justifying unto which act no other grace doth concur with it it being the only instrument of apprehending and receiving Christ is truly said to justifie alone When we say by faith only this opposeth all other graces of the same order but not the merits of Christ or the efficacy of Gods grace the Apostle Rom. 4. makes it all one to prove a man justified by Grace Christ and by faith It is to be considered as alone in the act of Justification but not in the subject justified therefore that is a reproach cast on Protestants to call them Solifidians What the judgement of the Catholicks before the Councel of Trent was in this matter of Justification B. Carlton proves out of Contarenus We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousness all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and his sufferings by the price and merit whereof we are justified saved and stand as righteous in Gods sight and as it hath a special respect and relation thereto Mr. Gataker against Saltmarsh Shadows without Substance pag. 56. In the Covenant of Works Works are considered as in themselves performed by the parties to be justified and in reference unto ought done or to be done for them by any other whereas in the Covenant of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended and received in whom is found and by whom that is done whereby Gods Justice is satisfied and life eternal meritoriously procured for us that which carrieth the power and efficacy of all home to Christ. Object Faith is a Work therefore if we be justified by Faith then by Workes Answ. With Faith we must joyn the object of it viz. Christ Fides justificat non absolutè sed relativè sc. cum objecto non efficiendo sed afficiendo applicando The Scripture saith We are justified by faith and through faith but never for faith or because of our faith per fidem ex fide non propter fidem We can only be justified by that righteousnesse which is universal and compleat faith is a partial righteousnesse Phil. 3. 9. and as imperfect as other graces Object Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ. Answ. But is adversative that is by faith alone 2. Only faith receives Christ and a promise Faith justifies by the meer ordination of God that on the receiving of Christ or resting on him we shall be justified The proper act of faith which justifieth is the relying on Christ for pardon of sin To justifie doth not flow from any act of grace because of the Dignity and Excellency of that act But because of the peculiar nature that it doth receive and apply Therefore to receive Christ and to believe in him is all one and faith is alwayes opposed to works Bellarmine objects That to apply is a work or action It is true it is a Grammatical action but a predicamental passion But saith Bellarmine Love layeth hold on Christ and by love we are made one but yet there is a difference love makes us one with Christ extramittendo faith intramittendo and besides love joyneth us to Christ after we are made one by faith so that it cannot justifie us Paul and Iames do not contradict one another
1. p. 60 Vertue what in God what in men l. 2. p. 172 Violence l. 4. p. 382 Virgin The Virgin Mary why called Deipara the mother of God l. 5. p. 404 Visiting two-fold l. 9. p. 768 Unbelief l. 4. p. 383 384 Vivification l. 7. p. 537. to 540 Understanding What Gods Understanding is l. 2. p. 160 161 Differs from ours many wayes l. 2. p. 161 What our Understanding is and its sanctification l. 7. p. 540 541 Union Union of two natures in Christ described l. 5. p. 403 〈…〉 04 Our Union with Christ l. 7. p. 486 487 Not only relative nor essential or personal l. 7. p. 487 488 Three mystical Unions l. 7. p. 488 Marks of our Union with Christ and Means to preserve it l. 7. p. 488 489 Unkindeness l. 4. p. 385 Unsetledness ibid. Unthankfulness ibid. Vocation or effectual calling l. 7. p. 489. to 492 Vow What a religious Vow is l. 8. p. 740 How it is distinguished from an Oath ibid. Its ends and uses l. 8. p. 741 Rules to be observed in Vowing and the manner of it l. 8. p. 740 The Popish Vows of perfection continence and poverty condemned l. 8. p. 742. to 745 Uranoscope what l. 3. p. 262 Usury l. 4. p. 386 Vulgar The Vulgar Latine Edition not authentical l. 1. p. 76. to 80 W WAter a necessary element its nature and use l. 3. p. 239 Whales a great work of God l. 3. p. 252. 262 Will. What it is l. 2. p. 164 Its properties and how distinguished l. 2. p. 165 The meaning of that Petition in the Lord Prayer thy Will be done in earth as it is in heaven l. 8. p. 644 645 The Will of man is desperately evil l. 4 p. 309 310 A double Will in Christ l. 5. p. 430 The sanctification of the Will l. 7. p. 542 543 Willet commended l. ◠p. 116 Windes a great work of God l. 3. p. 248 Wisdom Wisdom what l. 2. p. 〈…〉 Wherein seen 〈…〉 Godlinesse is true Wisdom l. 2. p. 163 164 The grace of Wisdom l. 7. p. 589 590 Witchcraft a great sin l. 4. p. 387 Witness-bearing False-witnesse against ones self or other evil l. 7. p. 845 846 Whether the use of Witnesses be necessary in Baptism l. 8. p. 672 673 Word Why the Scripture is called the Word and why the Word of God l. 1. p. 5 Why the Word of God was written l. 1. p. 84 Works Works of God distinguished l. 3. p. 216 Whether Works without faith merit grace ex congruo and with faith ex condigno l. 7. p. 516 Good Works flowing from the grace of Gods Spirit in us do not merit heaven l. 7. p. 516 517 Protestants no enemies to good Works ibid. World how divided by Philosophers and how by the Scriptures l. 3. p. 235 Worship Worship what is required to it l. 9. p. 769 What to the matter and manner l. 9. p. 770. to 773 We must not Worship God under any form or picture l. 9. p. 771 How humane inventions in Worship have been brought in l. 9. p. 771 772 The several kinds and parts of Worship l. 6. p. 573 The manner of Worship l. 9. p. 774. to 780 Preparation to Worship wherein it consists l. 9. p. 775 776 To the Word Prayer Sacraments Vows ibid. False Worship what l. 9. p. 781 782 True Worship abused l. 9. p. 785 786 Worship solemn and common l. 9. p. 789 Z ZEchary when he wrote and who best interpret him l. 1. p. 40 Zephany when he wrote and who best interpret him ibid. ERRATA REader I suppose if thou hast published any thing thy self thou art not ignorant that it is almost impossible though one be never so carefull and diligent to free a Book wholly from errours in a large Treatise consisting of many Marginal Quotations it is more difficult to avoid them I might apologize likewise for my self my absence twice while the Book was printing my reading much of it by Candle-light and my having but one Copy the making use of divers Books besides my own for the composing of it must needs render it a harder province also to observe those faults that have passed I do not approve of all those things I alleadge as viz. p. 731. It cannot then be called the Lords Supper since it is rather a Break-fast By this reason it should be necessary to eat before we receive the Sacrament yea to receive it in the evening Nor that p. 757. in the sixth and seventh Commandment are otherwise c. Nor that p. 861. of the Jews being called by Vision I mention not false Interpunctions figures misplacing of things or the omission or change of a letter Some things are twice in the same page p. 124. à Jove principium p. 482. IN Epist. Dedicat. p. 2. l. 23. and our Deborah Epist. to the Read p. 1. l. 13. I treat not l. 25. fewer p. 2. l. 7. dele the last Sanctification p. 4. l. 28. wolves and asses p. 5. l. 7. last labour Prolegom p 3. l. 27. dele first most l. 42. Apostles m. Protectori p. 10 m. controversam p. 12. m. Statut. 10. l. 10. errours and discover the danger of them and that he termed heresie c. l. 21. Tort Tort. p. 13. l. 35. nec nos l. 42. Roffens m. called Masters or Heirs Judg. 18. 7. IN the Book p. 4. m. scavoir p. 9. l. 30. conversatio mel m. alius aliqua p. 11. m. non persuadent sed cogunt p. 27. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 20. Talitha p. 67. l. 37. osculamini m. splendidius p. 67. l. 27. that which follows after possessed me dele p. 80. l. 2. the Interpretation p. 86. m. ordinatè p. 96. l. 19. necessary p. 1◠12. m. annis Mayerus in Philol. Sac. ut sciunt qui in Commentariis Hebraeis versati sunt sacris c. p. 125 m. determinatur à sagittante p. 142. m. dele non p. 161. l. 47 the object of the last is all things possible of the first only c. p. 164. l. 42. Gods will is taken c. p. 178. l. 45. dele Iob 35. 8. l. 46. make it 1 Sam. 24. 19. p. 179. l. 4. dele Mark 6. 3. p. 183. m. eluceat p. 201. m. fruenda p. 205. m. respiciens p. 217. m. Ames coron p. 222. m. dele Electio completa c. p. 251. l. 14. disserentium p. 257. m. susi ineri p. 260. l. 15. dele Ierech p. 263. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 268 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 273. m. not more p. 281. m. bono p. 288. l 35. out p. 304. m. Vide plura ibid should be after cap. 2. p. 306. m. eramus p. 313. m. sin◠hoc p. 329. l. 18. dele Rom. 1. ult p. 334. m. dele Amos 9. 3. p. 344. l. 4. one hath written a book of 3 c. p. 354. l. 16. all men p. 357. m. log p. 359. l. 10. that he might be able
fidei de sua justitia iis exceptis quibus Deus speciali revelatione hoc indicare dignatur Bellarm. lib. 3. de Iustificatione cap. 3. Sensum electionis nullum in hâc vitâ Remonstrantes agnoscunt Et qui agnoscunt Qui non vivos sed mortuos eligi statuunt ij non vivis sed mortuis ejus fructum tribuant oportet Scultet Orat. de certitudine sensu electionis Vide plura ibid. The Remonstrants hold 1. That none truly regenerate can in this life be certain of his salvation without a special revelation 2. That doubting of our salvation is laudable and profitable The Scripture teacheth 1. That all the faithful may and ought to be certain of their salvation and without a peculiar Revelation 1 Iohn 2. 5 Rom. 8. 16 17. 2. That doubting is contrary to faith and pernicious to man Luke 24. 18. Jam. 1. 6 7 8. The Papists grant an assurance of hope but not of faith There can be no assurance of hope till there be an assurance of Faith Hope works after Faith we hope for those things which faith beleeves and proportionably to the measure of our Faith There is not an Article of the Faith which doth not necessarily carry with it a special faith I beleeve that God is my Creator and Christ my Redeemer We receive the Sacraments that we may be assured of Gods love and goodnesse to us Rom. 4. 11. Bellarmine saith Sacraments are seals on Gods part of our justification and of his love to us but all the Question is Whether we have done our duties for a man may think he putteth no impediment to sacramental grace and yet do it the Apostle bids us examine our selves There are rich and precious promises concerning assurance of Gods favour Psal. 50. 23. Mal. 4. 2. Psal. 85. 8 9. 97. 11. Joh. 14. 15. Gods people 1. Give thanks for faith and an inward Call Psal. 10 3. 2 3. Rom. 7. ult 8. lat end Gal. 2. 20. 1 Pet. 1. 3 8. 2. They rejoyce with joy unspeakable boâ—dnesâ—e ariseth in the heart from the assurance of Gods love Ephes. 2. 3. Rom. 5. 1. The Papists ever run to the deceit fulnesse of mans heart yet the Spirit of God searcheth our hearts and makes us see what things are wrought in us the heart of a godly man is in part sincere as well as deceitful They say Paul and Peter and some special Saints might have it by immediate revelation but Paul concludeth it Rom. 8. 28. 39. upon such arguments as are general to all the godly 1 John 4. 6. Psal. 89. 15. Such go about duties with comfort resist sin bear crosses patiently Heb. 11. 17. He whom God loves though he know it not is an happy man He that knows it knows himself to be happy In times of desertion keep up faith in times of communion keep up fear Though we blame Papists for teaching to doubt and making doubting a duty yet we presse for an holy search and a godly fear and trembling in the trying of our hearts lest we be deceived Fear the withdrawing of the light of Gods countenance Hide not thy face from me We should be tender of Gods honour Christ abode in his Fathers love by being zealous of his glory The zeal of thy house hath consumed me Josh. 7. 9. Stand for his truths 2 Tim. 2. 12 13. Prize every manifestation of the love of God Lift up the light of thy countenance upon me Luke 17. 5. Take heed of nourishing jealousie and suspitions of God in your hearts Ier. 29. 11. Take heed of sinning presumptuously Be constant with God 1 Chron. 28. 17. Vide D. Carlet Consens Eccles. Cathel contra Trident. de fide Iustif. l. 1. c. 1 2 4 5 6 7 8. See M. Pembl of Justif. Sect. 2. c. 3. p. 42 43 50 51 52 53 54 55. Satis constat omnem religionem à vera religione alienam juxta statuere Iustificationem hominis coram Deo fieri secundum opera Hinc videre mihi videor mysterium doctrinae Arminianae in negotio justificationis Nam licet fortè dixerint nos justificari fide non autem ex operibus tamen fidem istam non accipiunt relativè ut solent nostri sed formaliter ut qualitas est sive ut opus est Nostra sententia est cum dicimus fide justificari hominem sola Dei gratia propter obedientiam Christi justificari hominem Per fidem enim intelligimus obedientiam Christi fide apprehensam Sed quia dicimus justificationem istam nemini contingere nisi credat Ideo dicimus hominem justificari fide sinâ— operibus Hoc est justificari hominem justitia imputata non inhaerente Aâ—â—â—râ—iniaâ— nostri sicut Sociniam atque etiam Pontificit hactenus concordant justificari hominem fide tanquam sanctuate homini inhaerente Twiss contra Corvin cap. 9. Sect. 1. * Fides salutaris pro qualitate sumpta non justificat nos nempè propria dignitate sua merito sed tanquam instrumentum recipiens applicans nobis imputatam Christâ— justitiam Riveâ— Cathol orthod Down of Justif. l. 1. c. 2. Perkins on Heb. 11. Nihil est in Scriptura frequentius quam nos justificari fide gratis sine lege non ex operibus non ex propria justitia Rivetus ubi supra Bishop Down of Justification lib. 6. cap. 6. See more there Scripsit librum de justificatione Gaspar Conta renus Cardinalis vir doctus pius postquam jam Lutherus alliquâ— suam sententian de hac re declarassent Quo libro testatur Protestantes Catholicos in hac re convenire Rectè Contarenus qui quum ex industria Protestantium doctrinam examinasset nihil in ea invenire se prositetur quod à Catholicorum sententia dissentires At in sententia de justificatione non convenit Protestantibus cum Concilio Tridentino non igitur erat illud Concilium conventus Catholicorum D. Carl. Cons. Eccles. Cathol cont Trid. de sid justif c. 6. Id. ibid. Occurrendum Pontificiis qui hinc nos operibus justificari tradunt quod fide quae opus est justificamur Nam primum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjunctae fidei pro subjecto Christo ut si manum camque mancam ineptam ad operis aliquid faciendum dicamus Nos ditasse quod infiniti pretii Margaritam acceperit Deinde fides est ita Dei opus ut nostrum non sit utpote in quo Deo non cooperamur sed merè Deum operantem patimur cum in aliis bonis operibus Deus ita operetur ut nostrae animae sacultates ab operatione non excludantur Cart w. in Harmon Evang. Faith justifies instrumentally correlatively not because of any worth in it but because of the excellency of Christ not dispositively by being the root of other graces so the Papists affirm but then it would still be in the way of a work See M. Down of Reconcil of Paul and Iames. M. Manton on Jam. 2. 24. There is a justification 1. Ad Regnum which brings one into the state of Grace of which Paul speaks 2. In Regno Abraham was justified by
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
there promised is happinesse It is a wonderful thing that all the particulars which the Canticles contain being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preached read and heard with holy affections and should be reverently mentioned The Jews in their Synagogues will not touch the Bible with unwashed hands they kiss it as often as they open and shut it they sit not on that seat where it is laid and if it fall on the ground they fast for a whole day The Turk writes upon the outside of his Alcorar Let no man touch this Book but he that is pure I would none might meddle with ours Alcoran signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men do but think themselves 6. The Scripture is Perfect The perfection of the Scripture is considered two ways 1. In respect of the matter or the Books in which the holy doctrine was written all which as many as are useful to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the integrity of the Scripture 2. In respect of the form viz. Of the sense or meaning of these Canonical Books or of Divine truth comprehended in them which Books contain most fully and perfectly the whole truâ—h necessary and sufficient for the salvation of the Elect and therefore the Scriptures are to be esteemed a sole adequate total and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it self and that in a threefold consideration 1. Of the principle for every principle whether of a thing or of knowledge ought to be perfect since demonstration and true conclusions are not deduced from that which is imperfect therefore it is necessary that the holy Scripture being the first onely immediate principle of all true doctrine should be most perfect 2. Of the subject for it hath all Essential parts matter and form and integral Law and Gospel and is wholly perfect Both 1. Absolutely because for the substance it either expresly or Analogically contains the doctrine concerning faith and manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of faith or precepts of life are to be found in the holy Scâ—ipture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essential this quantitative For all the Books are sufficient with an essential perfection although integrally they have not a sufficiency of the whole but onely their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim. 3. 16 17. Rom. 15. 4. Iohn 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we do not understand by Traditions generally a Doctrine delivered in Word and Writing but specially all Doctrine not written by Prophets or Apostles whether Dogmatical Historical or Ceremonial for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture do not binde the Conscience 2. Historical the Sayings and Deeds of Christ and the Apostles are perfectly contained in the Scriptures as many as suffice us for our salvation Iohn 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials Substantials and Fundamentals generally contained in the word of God the accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimitted That is an incommunicable property of God every thing which is from another as the efficient cause is thereby limitted both for the nature and qualities thereof Secondly we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set down in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted Iohn 20. 30 31. and 21. 25. but we mean onely a Relative perfection which for some certain ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have been are or shall be necessary for the salvation of the Church Thirdly The several Books of Scripture are indeed perfect for their own particular ends purposes and uses for which they were intended of the Lord but yet not any one Book is sufficient to the common end the whole Scripture is compleat in all the parts thereof one speaking of that which another doth wholly pass over in silence one clearly delivering what was intricâ—te in another Paul speaks much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly Since God did reveal his will in writing those writings which by divine hand and providence were extant in the Church were so sufficient for the Church in that age that it needed not Tradition neither was it lawful for any humane wight to adde thereto or take therefrom but when God did reveal more unto it the former onely was not then sufficient without the latter Fifthly The holy Scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation both in respect of faith and good works and most of these it delivereth to us expresly and in so many words and the rest by good and necessary consequence The Baptism of Infants and the consubstantiality of the Father and of the Son are not in those words expressed in Scripture yet is the truth of both clearly taught in Scripture and by evident proof may thence be deduced That Article of Christs descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts. 2 27. Some Papists hold That we must not use the principles of Reason or Consequences in Divinity and require that what we prove be exprest in so many words in scripture These are opposed by Vedelius in
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do yet is not this so received by bare and naked Tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism of Infants from the Scriptures To this head we may referre the observation of the Lords-day the precept whereof is not found in Scripture though the practice be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolical hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed commonly called The Apostles Creed a Tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the Rule of Faith for this is the priviledge of holy Scripture The Creed it self was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. In good part for any Rite or Doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastical policy Du Moulin Reasons confirming the sufficiency of Scripture against Popish Traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
his den the Director of nature her self herein must be something above nature which is God 3 Others adde these Reasons to prove that there is a God 1. The heroick motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature the gifts of minde in Aristotle Achilles Alexander 2. The hainous punishments inflicted on particular men families and Kingdoms for great offences some of which were wonderfully brought to execution when by their power and subtilty they thought they could escape the Magistrates Sword 3. There are vertues and vices therefore there must be some law There can be no eternal reason in the things themselves If we speak of Atheists strictly and properly meaning such as have simply denied all Deity and denied it constantly Tullies sentence is most true that there was never any such Creature in the world as simply and constantly to deny God The name of an Atheist in this sense is nomen ociosum a name without a â—â—ing If we speak of Atheists in a larger sense for such as have openly though not constantly denied the Divinity of such professed Atheists there have not been past two or three If we speak of Atheists in the largest sense meaning such as denied Gods providence justice goodness though they have done it but weakly rather upon some suddain passion then any settled resolution their number hath scarcely amounted to a score I mean of such open Atheists as have made any publike profession of their Atheism though but even in these secondary points Those Atheists that denied a God spake what they wished rather then what they thought or else they opposed the Heathenish gods or to shew their wit Diagoras the chiefest of them did Potius Gentilium Dâ—os râ—dere quam Deum negare He rather derided false gods then denied the true 〈…〉 he was not a meer Atheist appeareth in that he thus began his Pâ—emâ— Quod a numine suâ—â—no reguntur omnia It is reported of him that at the first he was very devout and a great worshipper of the gods but having committed some certain money unto a friends keeping and afterwards demanding it again his friend loath â—o forego such a booty forswore that he had received any whom when Diagorasâ—aw â—aw notwithstanding his horrible perjury to thrive and prosper and no Divine judgement to fall upon him he presently turned Atheist and enemy to the gods and then labored by all means to bring other men to like impieties Athenians also condemned Protagoras for an Atheist yet not for denying God but for seeming to doubt of him Because in the beginning of his Book he propoundeth this Probleme De diis quidem statuere nequeo neque an sint necnâ— For this the Athenians banished him and decreed That his Books should be publiquely burned Theodorus who for his notable prophanenesse was sirnamed Atheos though at the first he was noted of Atheism yet at the last he fell into Autotheism professing himself a god as Laertius reporteth though carrying God in the name he was an Atheist in his opinion saith Fuller in his prophane State of this Theodorus A Pope dying said Now I shall be resolved of three things 1. Whether there be a God 2. Whether the soul be immortal 3. Whether there be an Heaven and Hell Some indirectly deny God by denying his providence as Epiâ—urus who denied not Gods Essence but only his Providence He granted that there was a God though he thought him to be such an one as did neither evil nor good But God sitteth not idle in Heaven regarding nothing that is done upon the Earth as the Epicure conceiteth he is a most observing God and will reward and punish men according to their actions First This serves to blame and condemn the miserable corruption of our evil hearts which are so farre over-run with Atheism though this be the very first Truth which God hath engraven into the soul of a man That there is a God yet we weakly hold this conclusion for all sinne may and must be resolved into the ignorance of God and Atheism Haereticus disputat contra fidem malus Christianus vivit contra fidem Aâ—g We should be humbled for our thoughts of Atheism for saying in our hearts thâ—t there is no God the Devil in judgement never was an Atheist because of the sense he hath of Gods wrath Iam. 4 19. we should take notice of and bewail this foul vice There are few Atheists in opinion more in affection and most of all in life and conversation Titus 1. 16. We should beware of opinions and practices that strike at the being of God 1. Opinions that tend directly to Atheism 1. To think men may be saved in all religions Ephes. 4. 4. Micah 4. 4. 2. To deny the particular Providence of God and exempt humane actions from his determination 3. To hold the mortality of the soul. 2. Practices which seem most contrary to the being of God 1. Hypocrisie that is a real blasphemy Revel 2. 9. Psa. 10. 11 12 13. an hypocrite denies Gods omniscience and omnipresence 2. Epicurism this comes from and tends to Atheism Psal. 14 2. 3. Scoffing in matters of religion and applying of Scriptures to prophane occasions 2 Pet. 3. 1. Secondly We should oppose this Atheism and labour to grow more and more in the knowledge of God and to strengthen our Faith in this principle That God is meditate and ponder of his Works and be perfect in those Lessons which the common book of Nature teacheth pray to God to clear the eye of our minde and to imprint a right knowledge of himself in us The Papist is a make-god and the Atheist is a mock-god The Papist deludeth his conscience and the Atheist derideth his conscience Popery comforteth the flesh and Atheism suppresseth the spirit As the Heathen Emperors took upon them the Title of god so doth the Pope Dominus Deus noster Papa His Decrees and Canons are called Oracles Oracle signifieth the answer of God Rom. 3. 2. and 11. 4. And his decretal Epistles are equalled to the Canonical Epistles Deal with thy heart as Iunius his Father dealt with him he seeing his son was Atheistical he laid a Bible in every room that his son could look in no room but behold a Bible haunted him upbraiding him Wilt thou not reade me Atheist Wilt thou not reade me And so at last he read it and was converted from his Atheism The often meditating in the Scriptures will through Gods blessing settle us in these two great Principles 1. That there is a God 2. That the Scripture is the Word of God That God which made Heaven and Earth is the only true God we must beleeve that this God which we reade of in Scripture is the only true God so it is not enough to believe there is a God but that the Scipture of the Old and New
the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affairs of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applied to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his own Will hath determined with himself what he will do command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. Iohn 7. 30. Or Gods Decree is an eternall and infinite act of the Divine Essence by which he doth determine to do or not to do whatsoever is or shall be done from the beginning to all eternity that good is and to permit or suffer whatsoever evil is done or shall be Gods Decree is called Counsel because it is done most wisely all things being so ordered as is most agreeable to truest reason as if things had been long de bated or consulted of before though the Divine Nature be free from all need of consulting and it is called the Counsell of his Will because his Will doth determine all things agreeably to that Counsel It is an eternall determining of all things which have been are or shall be so as himself saw fittest to have them upon best reasons known to him though not to us The Decree of God extends to all things good and bad and the rule of it his own wisdome and good pleasure guided by his wisdome the end is for his glory that is the manifestation of his excellencies His mercy moved him to decree his wisdome orders the Decree his power perfects it and brings it to passe The Properties of Gods Decree 1. It is compleat that is it comprehends the determination of every thing whatsoever the Creature it self works or God concerning it that was decreed from eternity so to be Mat. 10. 29. it reacheth to greater matters the Incarnation and coming of Christ Psalm 40. 6 7 8. Compared with Heb. 10. 5 6 7. the Kingdome of Christ Psal. 2. 2. to lesse matters in things which befall the Church as the ordering of things in Egypt when the Israelites were in Captivity Nothing comes to passe but what God hath decreed shall come to passe and nothing comes to passe otherwise then as he hath decreed it shall come to passe we do not onely subject res ipsas but modos rerum to the Will and decree of God Neither hath God decreed onely good things but even justly the evil works of evil men for evil in respect of Gods ordering it habet rationem boni viz. that by it the glory of God may be revealed in his Justice and Mercy He doth order determine and direct the sinfull actions of men but not effect them 2. It is most wise Ephes. 1. 11. 1 Tim. 1. 17. Rom. 11. 33. In decretis sapientum nulla litura 3. Just. Rom. 9. 13 14. 4. Free Rom. 9. 18. Nothing moved the Decree of God without or beyond himself Even so O Father saith Christ because it pleaseth thee 5. Certain firm 2 Tim. 2. 19. infallible unchangeable Matth. 18. 14. 6. Eternall Acts 15. 18. Ephes. 1. 4. 2 Tim. 1. 9. It was one of Vorstius prodigious Doctrines to maintain that Gods Decrees are not eternall then he would be changeable 7. Absolute not so as to exclude means but Causes Merits and Conditions The Decree is two-fold 1. Common and Generall which concerns all Creatures the Decree of Creation and Government or Providence So that nothing comes to passe unawares but it was ordered by an eternall Decree Zach. 6. 1. Mountains of brasse that is stable and eternall Decrees 2. Speciall which belongs to reasonable Creatures Angels and Men and orders their eternall estate It is called the Decree of Predestination Psal. 135. 6. and it consists of two parts viz. of a Decree of Election about saving and of Reprobation about damning some Angels and Men. The Execution likewise of the Decree is two-fold 1. Common the execution of the Decree of Creation which is Creation and of Government called Providence 2. Speciall 1. the execution of the Decree of Election in good Angels their confirmation in that state and in elect men Redemption and Restauration and all the gracious works of God 2. the execution of the Decree of Reprobation partly in evil Angels casting them out from their state and condition and their punishments in Hell partly in men viz. their rejection obduration and all effects of Divine anger upon them But I shall handle the speciall Decree first called Predestination and speake briefly concerning the two parts of it Election and Reprobation and then proceed to treat likewise of Creation and Providence Of Predestination To Predestinate is to Decree the attaining of some end by such like means as counsel shall prompt us with It differs from Election Election is in the Will Predestination in the understanding Act. 4. 28. Election is onely of the end this is of the means also By Divines Predestination is used to signifie the Decree of God concerning the eternall and supernaturall estate of Angels and men or of men elect and reprobate although predestination concern Angels and men alike yet the Scripture especially inculcates to us men the Predestination of men Predestination in Scripture say some is all one with Election almost every where as Rom. 8. 30. When they are distinguished Election is especially and properly referred to the End it self Predestination to the Means With the ancient Latines Destinare is used of punishment as well as reward and ancient Divines make a Predestination to punishment as well as to glory Predestination is the Sentence or Decree of God according to Counsel determining with himself from all eternity to create and govern man-kinde for his special Glory viz. the praise of his glorious Mercy or excellent Justice Or thus Predestination is the secret and immutable purpose of God whereby he hath decreed from all eternity to call those whom he hath loved in his Son Christ and through faith and good works to make them vessels of eternal glory Or thus Predestination is the infallible purpose of God whereby he hath made choice of some and rejected others according to the pleasure of his own will It is part of Providence 1 Pet. 1. 2. There is a double difference between Predestination and Providence 1. In respect of the Object all things are the object about which Providence is conversant reasonable
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
and praise him Gods great works call for great praise Commend him with our tongues and speak good of his Name Psal. 19. 2. The Heavens declare the glory of God i. e. give occasion to man of declaring it 5. This is a comfort to those who acknowledge God to be such a one as he is Is not he rich enough to maintain them Wise enough to direct them Strong enough to protect them If thou want goodness he can create in thee a new heart it may comfort the godly in regard of the Resurrection God can raise them up at the last day 6. It is a great terror to the wicked which do not fear but despise him God will hate despise and destroy them God can do it he made Heaven and Earth and he will do it because he is true he hath threatned it Oh the misery of that man which hath him for his enemy 7. We may learn from all the creatures in general 1. To bewail our Rebellion against God which all of them reprove for they all stand in their kinde and station in which God set them at first The Sunne rejoyceth to runne his course the Sea keepeth her bounds the Earth stands upon her foundation the Heavens keep their motion and declare Gods glory the very Windes and Seas obey him 2. All of them teach the invisible things of God Rom. 1. 20. as was before-shewed 8. We should make a right use of the creatures use them 1. Devoutly 1 Tim. 4. 5. in Faith Rom. 14. 14. ult with Prayer and Thanksgiving Mat. 15. 36. Act. 27 35. 2. Soberly 1 Cor. 10. 31. 3. Thankfully 1 Tim. 4. 4. Having handled the works of Creation in general I now proceed according to Moses his Method to a more particular enarration of each dayes work The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Work 3. The Approbation of it Verse 1. In the beginning of time or being therefore the World was not eternal Iohn begins so and took it hence But beginning there may mean from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noun Plural and Verb Singular saith Rivet signifieth not the mystery of the Trinity but is an Idiotism of the Hebrew Tongue in which such Enallages are frequent as Numb 32. 25. Most of our men take the joyning of a Singular Verb with the Plural Elohim for a mystical expressing the holy Trinity But the Jewish Grammarians make it an Enallage of number chiefly to expresse excellency in the Persons to whom it is refer'd Mr Seldens Titles of Honour part 1. chap. 6. However there is no difference in the thing it self for the Name of Gods being taken here essentially not personally is common to the three Persons Gods created is as much as the Father the Sonne and holy Ghost created for elsewhere it is manifest from Scripture that not only the Father but the Sonne and holy Ghost also created the world Created signifieth an act of infinite power and is not communicable to any creature i. Ex nihilo fecit quidem potentissimè ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roof of the building Psal. 104. 5. Isa. 40. 21 22. The work of the first day was 1. Heaven under which name are comprehended partly the Empyraean first and immovable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4. 10. 2 Chron. 6. 18. Acts 1. 11. and partly the celestial Spheres which it is probable were made the first day but without those lights of the Stars with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Dual number may imply both The heavenly Intelligences or Angels the Inhabitants of the invisible Heaven were then made as is probable saith Chemnitius Coelum id est extimum illum hujus universitatis ambitum cum super coelestibus incolis illius spiritualibus formis atque intelligentiis Gen. 2. 1. Job 38. 7. Iunius in loc 2. The four first simple things or elements as some think Earth Water Air Fire and the fitting of them for use by making day and night Though others hold that the Air and Fire are comprehended under Firmament the work of the second day For the Earth there is He emphatical this Earth which we dwell in though then unpolished The Earth is described in the second verse It was without form and void Informity and Vacuity in the original without inhabitants and without ornament the Earth and Waters were joyned together among themselves the waters at first did encompasse and cover the Earth round about as it were a cloathing and garment Psal. 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves Vers. 3. There is an extraordinary Light mentioned the ordinary fountain of light is the Sunne which in what subject it did inhere is not certain Some say water in the thinner parts of the Superficies some the heavenly Spheres others say the Element of fire for that say they is either included under light or we know not whether to referre it and God created not accidents without subjects The works of the second day were twofold First That most vast firmament viz. that space between the Earth and Skie The Hebrew word signifieth the extending of any thing or the thing it self Secondly The division of the waters above from the Waters below that is of the clouds which are in the middle Region of the Air from the Fountains Rivers and Sea which remain under the lowest Region But by the name of Clouds and Waters above the Firmament we may understand all the Meteors both watery and fiery which were created then in their causes Ier. 10. 13. The approbation given of other dayes is here omitted in the Hebrew not because Hell was created on this day as the Hebrews say but because this work of distinguishing the waters was yet imperfect and finished on the third day The work of the third day was threefold First The conflux or gathering of the waters below into one place in regard of the greater part of them called Sea that so they might not overflow the Earth and by this command of Gods they still continue so Luther said well that all a mans life upon the Earth is as great a miracle as the Israelites passing thorow the red Sea Secondly The drying of the earth to make it habitable and fit for nourishing plants and living creatures Thirdly The producing of Herbs and Trees of all kindes The works of the fourth day were the Lights both greater as Sun and Moon and lesser as the other Stars placed in the Heavens as certain receptacles or vessels wherein the
better of Christ then the Turks which esteem Christ a holy Prophet of God who taught us his will Socinianisme is a complication of many ancient heresies condemned by ancient Councels A doctrine that undermines the merit and satisfaction of our Saviours death Arminlanism gratifieth the pride of will Popery the pride of outward sense and Socinianisme the pride of carnal reason Dr Hill on Prov. 23. 23. The Socinians deny the Deity of the Lord Jesus Christ the Deity of the holy Ghost the Trinity of Persons they deny that Jesus Christ hath merited or satisfied for his people The Papists besides some fundamentall errours as justification by the merit of our own works are most abominably Idolatrous in their worship Of all Hereticall and False Teachers this last age hath afforded I know none more pernicious then these two 1. Libertines that teach to neglect obedience as in every respect unnecessary 2. Justitiaries that presse obedience as available to justification Dr. Sclater on Rom. 4. 15. Antinomianism is the most dangerous plausible errour that almost ever invaded the Church insinuating into well-meaning mindes under a false pretence of advancing Christ and free grace Mr Baxt. Inf. Church-Memb part 2. Sect. 8. The original of the Antinomians seems to be from the old Katharoi called Puritans who being justified affirmed they were perfect and free from all sin as the glorified in heaven M. Rutterf Surveigh of the Spirit Antich part 1. c. 1. The Antinomians say repentance grief sorrow for sense or conscience of sin in a Beleever is legal carnal fleshly from unbelief and the old Adam and that it is contrary to faith and Gospel-light to confess sins and was a work of the flesh in David Id. ib. c. 2. Vossius in his Historia Pelagiana saith that Pelagius was humani arbitrii decomptor Divinae gratiae contemptor a trimmer of nature and â—n affronter of grace The Pelagians say that a man may by strength of nature convert himself that Adams sin did hurt himself alone that no hereditary stain came to hâ—s posterity by it that in infants there is nothing of sin that men die not for the punishment of sin but by the law of nature They were so called from one Pelagius a Welchman his name was Morgan which signifies the sea but he chose rather to be called Pelagius He dwelt by the sea Vide R. Episc. Usser de Britan. Eccles. Primord c 8 9 10. He seemed to some to have excelled in such great eminency of knowledge and learning that some thought that place Rev. 8. 10. was to be interpreted of his fall Against this Heresie Austin and Ierom disputed much Christ doth not say Iohn 5. 5. without me you can do little but without me you can do nothing Aug. in Ioan. Tract 81. Sententias vestras prodidisse refutasse est patet prima fronte blasphemia said Ierom of Pelagius and his opinions Austin gives the reason why Pelagianism did spread so much because there were Pelagiani fibrae in every man naturally Austin termed the Pelagians inimicos gratiae Dei Prosper ingratos ungratefull and ungracious men contra ingratos The Arminians too much follow the Pelagians Of Arminius and his opinions Vide Praefat. ad Eccles. Act. Synod Dordrecht The five Articles of the Remonstrants do exalt mans free-will In the first Article God is said to have chosen them which would beleeve obey and continue in faith and obedience In the second it is affirmed that Christ obtained reconciliation with God and remission of sins for all and every one if by faith they be able to receive these his benefits In the third and fourth Article the efficacy of conversion depends upon mans will so that it is efficacious to conversion if a man will and inefficacious if he will not In the fifth Article perseverance in faith is ascribed to mans will which is to derogate from the Fathers free Election the Sons Redemption and the holy Ghosts Conversion Hypocrisie Hypocrisie is that vice by which men content themselves to seem good but are not carefull to be so in very deed that is a good description of it 2 Tim. 1. 3 5. See Matth. 23. 14. 24. 51. In that measure we like of sin in that measure is hypocrisie in us Greenham There are two kindes of Hypocrites 1. Such as are grosse and know they do dissemble 2. Such as have great works of Gods Spirit as knowledge joy sorrow and reformation of their sins which do take these to be true graces because they come near them and are like them as the foolish Virgins A very hypocrite may make some account of serving God Saul durst not fight till he had offered sacrifice 1 Sam. 13. 11 12. A man may hear and that with joy and beleeve and bring forth a blade of forward profession and yet be an hypocrite The Pharisee boasted that he paid tithe of all that he possessed that he fasted twice a week Paul was unrebukable according to the law and after a sort conscionable in exercises of Religion Psalm 50. God tels the hypocrite he will not reprove him for his sacrifices this way he was not much behinde hand Reasons 1. A certain natural spark of the knowledge of God is left in man since the fall 2. It is a credit to be somewhat Religious 3. It is fit to feed their pride and a conceit of their own goodnesse 4. This is a means of nourishing him in his false and presumptuous hope of salvation The difference between the religion of the hypocrite and true-hearted 1. In the matter the one meditateth in the word read and heard applying it to himself by turning it into matter of sorrow or joy confession or petition the hypocrite will never thus apply the word of God unto himself in the several parts of it 2. The hypocrite hath alwaies a false or evil end in his devotion either he aims at praise amongst men or earning heaven to himself notwithstanding his bearing with himself in some sins he aims not at the pleasing of God and getting grace and power to himself that he may overcome sin 3. They differ in the fruit and manner of performing these exercises the hypocrite neither hath nor careth to have the power of these acts working mightily in his heart The Pharisees contented themselves to wash the outside of the cup and platter and to be zealous observers of the letter of the law being yet within full of all wickednesse The most accomplisht hypocrite cannot expresse 1. The life and power of a Christian 2. Nor the joy of a Christian. The open prophane man may be worse then the hypocrite in some respect he dishonoureth God more and sinneth with a higher hand and with more contempt of God and also with more hurt to â—â—en by his example then the wicked man doth Yet the hypocrites case in other respects is worse then the state of the prophane man 1. In this life he is hardlier
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
confirmed by King Iames Daemonol l. 2. c. 6. B. Carletons Examinat of Sir Christ. Heyd Book c. 5. Saul was convinced of the evil of Witchcraft his zeal ran out against Witches yet after he himself went to a Witch The End of the fourth Book THE FIFTH BOOK OF MANS RECOVERY BY CHRIST Wherein are handled His Names Titles Natures Offices and twofold Estate of Humiliation and Exaltation CHAP. I. Of Mans Recovery SECONDLY Mans Restauration or Recovery from his miserable estate that he had plunged himself to by sin 1. What this Recovery is 2. The causes and parts of it Of the first It is a part of Gods special Providence whereby man is recovered out of the state of Sinne and slavery to Satan Death and Hell to an estate of Grace Life and Glory Death and sin entred by the first Adam the second Adam brought life and immortality to light by the Gospel Rom. 3. 24 25. Rom. 5. 18 19. 1 Cor. 15. 22. God still delighted to deal with a common person in the name of all the rest in both the Covenants there was a principal contracting party a common representee Adam in the Covenant of Works Christ in the Covenant of Grace either of these was to communicate his estate to his posterity Both these were common parents authors of life to their seed 1 Cor. 15. 45 49. But they differed 1. In the Dignity of their persons Adam was a holy man yet but an earthly creature Christ is the Lord from heaven See Rom. 5. 15 16 17. 2. In the Degree of the publick Office Adam was a common person but not a Surety for them Christ was a Surety Heb. 7. 22. able to give his a new heart 3. In the Manner of Representation Adam took nothing from us and conveyed nothing to us but sinne Christ took sinne from us made our transgressions to be his and his obedience is become ours 2 Cor. 5. 21. This work of mans recovery is Gods Master-piece all other designs are subordinate to this all his Attributes shine out in this God manifested great love to man at the first in making him happy in stamping his Image on him and in making himself his end but he discovered greater love in the work of redemption Iohn 3. 16. He discovered great power in creating the world of nothing but greater in mans recovery it is greater power to restore a creature when fallen then to uphold it at the first all other acts of power were but over the creature this was over his Son Iohn 10. 18. never was there such an act of grace to take the creature into personal Union with the God-head Zech. 13. 7. God discovered great wisdom in making the creatures and in his Law but that prescribed not a way how to satisfie God and sanctifie man and that so easily Heb. 2. 12. See Rom. 11. 33. He declared also his Holinesse and Justice rather then sin should go unpunished his own Son was punished 2. The Cause of it It comes wholly and onely from the free grace and favour of God Ephes. 2. 8. By grace you are saved through faith not of your selves it is the gift of God The ground of mans restitution was the bringing in of the second Covenant God vouchsafing to deal with man as a rational creature was pleased to deal with him in way of a Covenant the Covenant of Works being broken and it being impossible to enter into heaven that way Rom. 8. 3. God made a new and better Covenant called the Covenant of Grace of which Isaiah Ieremiah and Ezekiel speak This is the way of Gods bringing lost man to life and happinesse by a Mediator The first Covenant was Gods way of bringing man to life by his obedience The righteousnesse required to bring a man to life in the second Covenant is not his own righteousnesse but the righteousnesse of a Mediator 1. This Covenant of Grace was ever one and the same Christ the same yesterday to day and for ever all that obtain life obtain it the self same way The same Covenant that was revealed to Adam when he sin'd was revealed after to Abraham and Noah the Prophets and to us 2. Although for substance this Covenant be one and the same in all ages yet the external administrations of it were different in one manner before Christ exhibited in another after Then it was administred by Prophecies Promises Sacrifices Tâ—pes Shadows after Christ exhibited in the flesh it was administred only in the Ordinances of preaching and the Sacraments Their Types Shadows Sacrifices Washing Circumcision eating rosted Lambs held out the same Christ that our Sacraments hold out 3. The Administration of the Covenant of Grace since Christ was exhibited is far more glorious theirs was called the old Covenant ours the new one This lies in three things 1. It is more universal a great while the other was onely in Abrahams family and after appropriated to the Nations of the Jews and some that turned Proselytes now the utmost isles of the world see the salvation of God 2. Now the Covenant of Grace is revealed more clearly the things about Christ were then dark babes may now understand those things that their Doctors did not 3. A greater measure of Grace and Holinesse is now communicated 3. The parts of this Recovery are two saith Mr Richardson 1. The work of Mans redemption 2. The Application of it The work of Redemption is the purchasing of man from his undone condition by a Redeemer or Mediator or the Recovery of man from his estate of sinne and misery by a full price paid for him by a Redeemer 2. The Application of it is whereby it is made ours by imputation These two are joyned together Iohn 3. 16. Mark 16. 16. The one of these is the Sufficiency of mans Recovery the other the Efficiency Paul and Peter speak often of a price paid for us I shall therefore shew 1. Who this Redeemer is that hath paid this price for us 2. What the price is that he hath paid for us Our Lord Jesus Christ Immanuel the Word made flesh God and man united in one Person is the Person The price that he hath paid was the subjecting of himself in our stead to do what we should have done and suffer what we should else have undergone Mat. 18. 11. Luk 19. 10. Rom. 3. 24 25. 1 Tim. 5. 15. All the Ceremonies and Sacrifices under the Law had relation to Christ they were but the shadow and he was the body First The Nazarite must be sanctified in his mothers womb to signifie that Jesus the true Nazarite should be conceived without sinne in the womb of the Virgin Secondly His two Natures were signified by the Goat that was killed and the Scape-goat and by the two Sparrows the one killed and the other let go His Offices of King and Priest typed by the High-priests Crown Garments and Ornaments His Death by the Sacrifices and his lifting up
of wonder in regard of the strangenesse of some accident beheld as the people were amazed at Christs miracles and doctrine 2. An amazement of horror when a man stands agast and astonished at the greatnesse of some evil befalling him or like to befall him and so was our Saviour taken with the highest degree of fear even amazement Mark 14. 33. It was not such a fear as did drive him out of his wits or take away from him the use of reason but such as did even surcharge his soul and so afflict him that as we use to say he knew not what to do nor how to bear it these two passions put him in an agony that is to say an extraordinary great strife or wrestling The infinite wrath of God due to him for our sins as much as if he had committed them for the surety is as much liable to the paiment of the debt as if he had in person borrowed the mony himself for himself did discover it self to him in all extremity procuring to him the extreamest sorrow that might be because he felt the tediousnesse of it for the present and the extreamest fear that might be because he feared the continuance of it for the future not with a fear of reason that did doubt of the event of his sufferings but with a passion of fear which the beholding of a terrible thing so terrible as Gods infinite anger will stirre up in a creature though he be never so sure to escape it and hence came that extream conflict which dissolved his flesh and made him sweat bloudy drops whilst his faith and obedience strove against his fear and sorrow to keep him from murmuring or impatient fits from all repenting of his having undertaken the work from all doubting or despairing of Gods love or unwillingnesse to go through with the work but to hold his heart still in the highest pitch of obedience which he shewed saying Matth. 26. 39. Not my will that is natural desire not resolute purpose be fulfilled but thine Hence the Schools distinguish of a double will in Christ 1. His Divine will so as God he desired the same thing with his Father 2. Humane and that is either Voluntas desiderii naturalis the bent of nature to its own conveniency or Veluntas desiderii rationalis deliberati his sanctified judgement submitted the desires of humane nature to the will of God Here is no repugnancy but a diversity of wills Christ is to be considered under a different relation in the first part of the prayer he speaks as man in the second as Mediatour see Matth. 26. 42. Heb. 4. 16. 2. If we consider Christ as man there is no repugnancy of wills we must distinguish between the innocent vellieties of humane nature and the resolutions of reason This prayer was conceived 1. With submission If it be possible not my will 2. Drawn forth upon convenient reason If it be objected How could this stand with Christs holinesse the Law requires a conformity in the first motions and the very inclinations of the heart It may be answered 1. That Christs sufferings were rather appointed by Gods Decree then his Law 2. Suppose Gods Decrees were a Law to Christ as they were to him being a Mediator yet positive Laws blot not out natural affections Though Abraham was commanded to sacrifice his son yet he was to have a natural affection to save his life Christ was indeed obliged to this and it was a duty in him to declare 1. His bitter sense of Gods wrath Psal. 90. 11. 2. The reality of his humane nature by abhorring what was destructive to it 3. To shew his esteem of Divine consolation Now Gods Justice was satisfied now his Name was honoured with an obedience as honourable to him as all the service of all the men in the world could have been Thus did our blessed Saviour suffer in the garden from God alone Then follows from the Jews his Apostles and friends and his enemies and the common people His Apostles one betraies him sels him for ready money and for a little too the price of a slave thirty silverlings so many half crowns in all three pound fifteen shillings Lo the goodly price at which the Pharisees and this Iudas valued him O infinite indignity But what did the other disciples Most of them left him and fled The Shepherd was smitten and the flock was scattered they afforded him no more assistance then a company of sheep would to him that tended them if theeves come to murder him but runne one this way another that and left their Saviour all alone in the same sort did all his friends that had received so many and great benefits from him by his miraculous cures of themselves or their friends they all disappeared not one would open his lips to defend and justifie him against the leud aspersions that were cast upon him but one of his disciples among all the rest denies him forswears abjures him Now for his enemies the Pharisees first they send their ministers and servants with the Traitor to take him who coming to the place laid violent hands upon him and binding his hands behinde him like a thief they carry him away to them that had appointed them that service Secondly Themselves hire false and perjured wretches to bear witnesse against him of many things and when that course would not take effect at last upon his own most true holy and constant consession that he was as indeed he was the Son of God in solemn manner with pretended gravity and grief and with rent garments the high Priest stands up and condemns him of blasphemy and unto death to which sentence each of the Elders gave his suffrage Then the servants buffet him with their gracelesse hands spit on him with their slovenly mouthes and mock and jest at him with their petulant tongues and thus they passe away the time abusing him all night till in the morning early the high Priests quickly up for a bad businesse bring him to the Civil Governour and there accuse him of the falsest crimes that might be Sedition and Treason as if he forbad to pay Tribute moved the people and sought to make himself a King besides his blasphemy in counterfeiting as they interpreted it to be the Son of God Now see what he suffers from the Gentiles and Jews both together Pilate to rid his hands of him sends him to Herod Herod intertains him with mocks and taunts and sends him away scoffingly araied in purple Pilate dares not loose him but to please the people and asswage their rage by a little yielding causeth him to be sorely scourged with rods according to the manner of the Romans till his back was all gore bloud and his skin and flesh torn with wounds and wailes and then clapping a Crown of piercing thorns upon his head he brings him forth in this fashion to be gazed upon by the people who all shouting
was truly dead The women came and sought him but were inform'd by the Angels that he was risen yet could not make the Apostles beleeve it This Peter did preach Acts 2. this Paul preached Acts 13. this Paul inculcateth 1 Cor. 15. and Peter in his Epistle also It is so necessary a point of our Christian Faith that without it all our Faith is vain and falleth to the ground David fore-told it in all the parts of it as Peter interprets him Acts 2. His soul was not left in hell nor did his body see corruption that is putrifie at all A man consists of two parts a soul and a body there can be no resurrection after the separating of these two unlesse the soul be re-united to the body again and both lifted up out of the state of death therefore did the God-head to whom both soul and body were united restore the soul to the body again preserving it from putrifaction that it might be a fit dwelling place for the soul and so having joyned them together the body rose and went abroad and shew'd it self to the Apostles no longer a weak feeble mortal and corruptible body but a glorious impassible incorruptible and most beautiful body for it lost all its imperfections in the grave And this Resurrection fell upon the third day after his death as himself said Iohn 2. 18. the third day he should rise The day began as we ordinarily account howsoever perhaps by special institution the Sabbaths may be accounted to have begun otherwise at the peep of the morning when men begin to stir about businesse then did Christ stirre also he was to lie no longer then the first day of the week because he intended to challenge that day to himself to be the Lords day and the Christian Sabbath whence it came in processe of time to have that name before the third day he was not to rise that he might shew himself truly dead and stay a sufficient while under the arrest of death for the accomplishment of our satisfaction Now this Resurrection was performed by the power of his Deity for all the while that he continued dead his soul and body were both united to the God-head as it were a sword pulled out of the scabberd which the man holdeth still one in one hand the other in the other and so can easily put the same together again For the Apostle saith Rom. 1. 4. He was declared to be the Sonne of God with power according to the spirit of sanctification by the resurrection of the dead that is by that his resurrection which is virtually the resurrection of all seeing by vertue thereof all his people rise to glory Therefore is he termed The first fruits of them that die 1 Cor. 5. 16. And the first begotten from the dead Col. 1. 18. because by vertue of his Resurrection the Saints rise to glory and enjoy from him this prerogative of overcoming death as the first fruits sanctifie the lump and as the first-born hath the priviledge above all the children In time some rose before him but in vertue none for all that rose did rise by the efficacy and merit of him and his rising again And this Resurrection was necessary for divers purposes 1. To make way for his farther Glorification that he might raign as Lord of Lords and King of Kings for he could not have possessed fulnesse of Glory had he not been still in the Sepulchre The soul indeed might have been perfectly glorified but whole Christ could not have been fully glorified if the body had not risen to partake of the glory of heaven with the soul. Now seeing the body was helpful to and in the performance of the work of Redemption suffering great abasement it was not equal that it should be any longer deprived of the reward when once Justice was fully satisfied upon it It was necessary also to fulfill the Prophecies and Types that went before Davids Prophecy Peter presseth Thou wilt not suffer thy holy one to see corruption the type of Ionah our Saviour telleth of Matth. 12. 40. and both were to be acâ—omplished Lastly It was necessary for the confirmation of our Faith that we might be assured he was the Sonne of God and had perfectly accomplished this great work he undertook therefore Paul saith That he rose again for our justification that is to declare and prove that he had perfectly fulfilled all that was necessary to satisfie for our sins and to procure for us as the Apostle calleth it everlasting righteousnesse When the Surety is apprehended for the Debtor there is no getting out of the Creditors hand till he have discharged the whole debt therefore when the Surety gets out of prison and is at large the debt is fully satisfied so it is in this case so that we could not have rested upon him as a full and perfect Saviour if he had not risen but now our Faith doth evidently acknowledge him to be a perfect Saviour and hath full assurance to ground upon since in him salvation is to be had And for the end and use of this Resurrection it was to quicken our soul first that we might rise to newnesse of life as the Apostle St Peter saith and at length to quicken our mortal bodies too 1 Pet. 4. 5. that the Head being risen the members might rise with him The Resurrection of Christ should work on us so that we should live to him 2 Cor. 5. 15. Ephes. 1. 19 20. and that four wayes From the knowledge of his Resurrection we should be assured 1. That the Lord will raise the Church or us out of our lowest afflictions Hos. 6 2 3. Isa. 26. 19. Ezek 37. 3 4. and that should ingage us to improve all our power for him 2. That Christ hath likewise power to raise up our souls to spiritual life as our first rising is by the life of Christ as he recovered his life so the increase of it is by the improvement of his Resurrection by Faith Phil. 3. 11. Rom. 6. 4 5. 3. It assures us of the Resurrection of our bodies Rom. 8. 11. 1 Cor. 15. Ioh. 11. 24. 4. Of an inheritance and glorious estate 1 Pet. 1. 3 4. Now you have the Doctrin of the Resurrection as the Scriptures deliver the same The second Degree of Christs Glorification is his Ascension which was a change of place a transferring of his glorified body and soul into the upper Region of the world out of this lower room thereof A body cannot be in more places then one because it is circumscriptible and our Saviours body though glorified retaineth yet still the nature of a body though it have laid aside all the natural imperfections of a body and therefore our Saviours body could of it self move upward because it was rid of that grosse weightinesse which doth alwayes accompany a natural compound body Now this Ascension of our Saviour is in Scripture often related two of the Evangelists
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
in him and cry to him to be saved from the guilt power punishment of their sins shall be saved for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church If he had not entred into Glory by sufferings we should have had no benefit by his Glorification but because he did in this manner conveigh himself to Glory therefore is he become a Captain of our Salvation as the Author to the Hebrews speaketh Let us runne to him in all our fears doubts temptations weaknesses for doth not the Scripture tell that he hath received gifts for men even gifts to bestow upon men not to keep to himself alone but with a liberal hand to distribute unto men yea even to the rebellious that God might dwell among them Cleave to Christ rest on him stay upon him he should lose the glory of his glory the subordinate use of his glory if he did not save them from whom he did both so suffer and so enter into his glory Again Let all the Saints learn to adore admire honour love serve obey this glorious person this surpassing excellent person the Mediator God and Man even the man whom God hath so exalted let us see him by Faith as they by sight see him in Heaven that we may honour praise magnifie and exalt him as they do and obey him submit our selves to him in our measure as they Faith Faith must be our guide we see not Christ with this mortal eye we must see him by the eye of Faith I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes and if we unfeignedly and undoubtedly beleeve that he is such a one the great glory whereunto he is entred will make us to glorifie him highly to esteem of him devoutly to worship to bow the knees of our soul alwayes and of our body on fit seasons to him and to count it out happinesse to be subject unto a person so highly advanced by God This is the whole work of those immortal and blessed Spirits which are nigh unto him because their knowledge is more full and perfect too but the more we inform our selves of the excellency of Christ the more shall our souls stoop to him and the more shall we esteem it not our duty alone but our felicity to be at his command God is ascended our Lord Jesus is ascended with the joyful voice of all Saints and Angels which with a divine and heavenly musick entertain him there they sing All honour be unto the Lamb let our souls sing for ever let us cast our selves down before him let us exalt his great and glorious Name let our hearts tongues and lives confesse to him that he is the Lord of glory to whom all glory is to be given that by glorifying him we may glorifie the Father that sent him for He that honours not the Son doth not neither honour the Father Christ glorified hath not laid down any of his Offices First Because certain acts of Office are to be performed in Heaven Iohn 14. 2. Secondly Christ hath not yet given up his Kingdome to his Father 1 Cor. 15. 24. Thirdly It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices I. To his Prophetical so 1. He gives gifts to men furnisheth them with abilities for the Churches service Ephes. 4. 11 12. 2. He sends them forth and will uphold them Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony 3. He takes the measure of the truths taught Ezek 40. 3. his businesse is to resine doctrines 4. He concurs with his Messengers in their Ministery 2 Cor. 5. 12. 31. 2. Isa. 57. 18. Heb. 12. 24 25. 5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power II. To his Priestly Office so 1. As a publick person he represents your persons Heb. 9. 24. See Exod. 28. 12 29. by this means you are made accepted Ephes. 1. 6. 2. You have a memorial Psal. 112. 6. God is alwayes mindful of you 2. The High-Priest was to sprinkle the bloud before the Mercy-seat Levit. 16. 15. Christ offers there the price of his own bloud whereby you obtain Mercy and have it continued for the bloud was carried into the holy place to abide alwayes before the Lord. 3. He hath taken possession for you as your Priest this gives actual right as the price paid a meritorious right 4. He is careful to receive your services Levit. 1. 1 2. to sanctifie them Exod. 28. 3. Revel 8. 3 4. and to offer them to his Father the smoke of the incense comes up out of the Angels hand III. To his Kingly Office Mat. 28. 18. Eph. 1. 21 22. 1. In his present dispensations 1. In protecting his people from danger Isa. 4. 5. Mic. 5. 5. 2. In preserving his Truths and Ordinances Rev. 14. 1 2. 3. By confounding his enemies 2. In his preparations for the time to come 1. He prepares Grace for his people Col. 3. 3. 1 Ioh. 5. 11. 2. Prepares Prayers for them Luk. 21. 31 32. 3. Prepares Glory for them 1 Cor. 2. 9. Ioh. 14. 2. Gods people should exercise Faith on Christ as glorified and in Office in Heaven 1. An act of perswasion that he takes care of them still 2. Of reliance for thy self and the Church 1 Ioh. 2. 1. Psal. 55. 22. 3. Look upon none but Christ Prov. 3. 5. 4. Quiet thy soul in trouble Psal. 127. 2. 5. Triumph over dangers The End of the fifth Book THE SIXTH BOOK OF THE CHVRCH The SPOUSE of CHRIST And Antichrist The great Enemy of CHRIST HAving handled the Work of Redemption in the Nature and Person of it I should now speak of the Application of it by the holy Ghost But because many Divines do treat of the Church after Christ I shall follow that Method and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ. CHAP. I. Of the Church of CHRIST THe principal matter required of our parts in the Apostles Creed is to believe things concerning God and the Church God is the first object of our Faith we must know and believe in him so farre as he is revealed in his Nature Properties and Works Malè vivitur si de Deo non benè creditur August de civit Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity followeth this I believe the holy Catholike Church This was added to the former saith August Enchirid. cap. 56. upon special consideration For the right order of a confession did require that after the Trinity the Church should be mentioned as the house after the owner the Temple after God and the City after the builder And he cannot have God for his Father which
hath not the Church for his Mother 1. The Act of Faith in these words tacitly implied I beleeve 2. The Object of this Faith the Church described by two Properties viâ— 1. Sanctity in that it is called Holy 2. Universality in that it is stiled Catholick Concerning the act of this Faith I beleeve though it be not prefixed to the beginning of this Article as neither to the rest which follow it yet it is to be understood the former I beleeve which precedes the Article of the holy Ghost communicating it self to this and the subsequent and that chiefly for two Reasons The one to teach us that the principal object of our Faith is God himself considered in Unity of Essence and Trinity of Persons and therefore to each of the Persons there is either a Beleeve prefixed or the particle in set before to shew that on them we are to build the certainty and assurance of our hope but as for these Articles of the Church The forgivenesse of sins The Resurrection of the body and the like they being creatures are but the secondary objects of our Faith not to be trusted upon immediately in themselves and therefore have not a Credo a Beleeve apart to themselves but prefixt to one of the Persons I beleeve in the holy Ghost The other to set out and divide by this means unto every of the Persons a special work Creation to the Father Redemption to the Sonne Sanctification to the holy Ghost Question is made What the words are which are to be supplied in this Article The holy Catholick Church whether I beleeve or I beleeve in I beleeve as is generally determined by the Orthodox Kahal in Hebrew ordinarily translated Ecclesia sometimes Synagoga is taken for an Assembly or Congregation and that sometimes in the evil part for an Assembly of wicked men as Gen. 49. 6. Psal. 2â— 5. sometimes in the good sense for an Assembly of men gathered together for a holy or civil use or end Nehem. 5. 13. 1 Sam. 17. 47. 1 Chron. 13. 2. Deut. 23. 1 2 3. Psal. 8. 22 23. Gnedah or Hedah ordinarily translated Synagoga doth also signifie an Assembly or Congregation gathered at set hours and places appointed Sometimes it notes a rebellious tumultuous and evil Assembly Psal. 106. 17 18. Numb 16. 48. and sometimes an orderly and lawful Congregation as Psal. 1. 5. Ier. 30. 20. Exod. 12. 19 47. Gnedah signifieth something more noble then Kahal as being the special Ecclesia in prophane Authours signifieth an Assembly of Citizens which by the voice of the Crier was called from their domestick affairs and the rest of the multitude to hear the sentence of the Senate so it is all one with Concio which is derived à Ciendo because all were called by publick Edict into the Assembly In the New Testament it is once taken for a disorderly and confused Assembly Act. 19. 32 39 40. But that one place excepted it is ever taken for a multitude or society with a disposition or relation to Religion And so it notes 1. The company of all the faithful Mat. 16. 18. Ephes. 1. 21 22. 4. 16. 5. 25 26. Col. 1. 18 24. Ephes. 5. 27 32. it is also taken indefinitely for every multitude and society of beleevers in Christ Act. 2. 47. Gal. 1. 13. 1 Cor. 15. 9. 12. 20. Act. 5. 11. 8. 1. 2. More particularly it signifieth any Assembly gathered together for the worship of God Act. 9. 31. 14. 23. 1 Cor. 11. 16. The Church in its primary signification may be defined A multitude or society of faithful men called out of all mankinde corrupted by the Ministery of the Word according to the good pleasure of God united as living members to Christ their Head and in him partaking of grace in this life and glory in the life to come to the praise of Gods wisdom power and riches of his mercy 1. It is a multitude 1 Cor. 10. 17. and that out of every Nation Language Tribe and People Apoc. 5. 9. 2. It is a society of men not of Angels Heb. 12. 22. See Ephes. 3. 10. L'Empereur in his Theses saith If the word Church be generally taken it is certain that the Angels also belong to it for the Church is the body of Christ Ephes. 1. 23. but Christ is the Head not only of men but also of Angels Col. 2. 10 18 19. They are our fellow-servants Revel 19. 10. and fellow-brethren Iob 1. 6. by Christ Ephes. 3. 15. 3. A society of the faithful called effectually and savingly out of the world or mankinde corrupted by the Gospel The Church is either Jewish or Christian the Christian either Primitive or Successive and they again in respect of Manners are Pure or Impure in respect of Worship Sound or Idololatrical in respect of Doctrine Orthodox or Heretical in respect of mutual Communion Catholick or Schismatical There are divers and glorious Elogies of this Church visible in the Scriptures it is called The City of God Heb. 12. 22. The heavenly Ierusalem there also Ierusalem which is from above Gal. 4. 26. The house of God the pillar and ground of truth 1 Tim. 3. 15. Christs sheepfold John 10. 16. The Spouse of Christ Cant. 4. 8. 2 Cor. 11. 2. Revel 21. 9. The body of Christ Eph. 1. 22 23. Col. 1. 18. The Church is Triumphant or Comprehensorum and Militant or Viatorum 1. Triumphant viz. that part of men who having overcome the flesh the world and the Devil now reign with God and Christ gloriously in Heaven 2. Militant viz. that part of men which yet conflict with those adversaties That distinction relies on the words of the Apostle Ephes. 3. 15. The Apostle speaks of the Triumphant Church 2 Tim. 4. â—6 7. Heb. 12. 23. Revel 7. 9. Hence their errour is refuted who think that the souls of the dead do sleep even to the Resurrection or who think that the souls of the godly and faithful till that time are excluded from the vision of God and heavenly glory See 2 Cor. 5. 6 7 8. Phil. 1. 23. Revel 14. 13. the Apostle speaks of the Militant Church 1 Tim. 6. 12. That which is spoken to one is understood of all Gal. 5. 17. 1 Pet. 2. 11. 1 Iohn 5. 4. Ephes. 6. 11 12. The Church is Militant either in deed or in shew only and profession those indeed belong to the Militant Church which are called according to purpose viz. the truly faithful and elect Those are the true members of the body of Christ who by faith are united to Christ and ingraffed in him who are partakers of the holy Ghost who draw grace and spiritual life from Christ Rom. 8. 9. Col. 2. 19. Ephes. 5. 25 26 27. but the wicked and hypocrites onely in name and profession belong to the Church for they have no true Communion with Christ they no more belong to the mystical body of Christ then a
I have shewed in my first Book of the Scriptures Secondly It tends to the extream dishonour of Christ 1. In making other Intercessours 2. In making each man his own Saviour by his own works 3. In feigning a Purgatory Thirdly It tends to the damnation of mens souls 1. In drawing them to put confidence in their own works 2. In making them content with lip-labour in stead of prayer 3. In mocking them with counterfeit confession 4. In teaching them to commit Idolatry 5. In teaching them the doctrine of venial sins and that these may be pardoned without either confession or contrition There is a double way of advancing Antichrist First In way of Worship and Superstition Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar Secondly By publishing and maintaining the Doctrines of Popery the most refined Doctrines conditional Decrees Free-will Auxilium sufficiens omnibus ad salutem media scientia in God and Universal Redemption in Christs intention final Apostasie These are the Jesuites Doctrines Arminius had it from them Christians that have cast off Popery should be so farre from returning again to Babylon that they should pray for the destruction and utter ruine of that man of sinne and with confidence expect the accomplishment of the Prophecies in that kinde The End of the sixth Book THE SEVENTH BOOK OF OUR VNION And Communion WITH CHRIST And our Spiritual Benefits by him and some special Graces CHAP. I. Of our Union with Christ. HAving handled the work of Redemption in the Nature and Person of it Now I shall speak of the Application of it by the holy Ghost That is a special part of Gods Providence whereby those things which Jesus Christ hath purchased are by the operation of the holy Ghost made effectual to all those for whom they were appointed Four things are considerable in it 1. The foundation of it 2. The efficient cause or worker of it 3. The persons who shall be made partakers of it 4. The parts of this work 1. Union and conjunction with Christ. 2. Communion with him The ground work of it lies in three things 1. The donation of God the Father Iohn 6. 39. All that my Father hath given me shall come to me 2. The intendment of Christ in all the work he wrought Iohn 17. 19. For their sakes do I sanctifie my self that is separate my self to the work I undertook 3. The Fathers accepting it done for them as heartily as if they had done it in their own persons 2 Cor. 5. 19. 2. The efficient cause of it the holy Ghost that is the third Person in the Trinity who is equal to the Father and the Son The making of man was in some respect appropriated to the Father redeeming him to the Son the making it effectual and applying it was the work of the holy Ghost 14 15 and 16. Chapters of Iohn I will send the holy Ghost The Comforter he shall lead you into all truth Convince you of sinne righteousnesse and judgement There is no one branch of our partaking of Christ but what is totally ascribed to the holy Ghost The sending of the Gospel is by the holy Ghost they are the gifts and graces of the holy Ghost Faith Union with Christ and Communion with him in all his Offices are from the holy Ghost the Spirit teacheth governeth comforteth Reason Because no inferiour person could effect it Ephes. 1. 19 20. Thirdly The Persons to whom this work of application belongs or who shall be made partakers of Christ but the Decree of Election and Reprobation have been handled already There are a certain number whom God hath appointed to come to life by Christ the Spirit of God will make the means effectuall to all his Fourthly The parts of this work 1. Union and conjunction with Christ. 2. Communion with him 1 Ioh. 5. 12. I shall first speak of our Union with Christ. Christ is said to dwell and abide in us and we are said to be Christs to be partakers of Christ to be cloathed with Christ and abide in him The Spirit of God sets it out in five similitudes 1. Of food made one with the body Ioh. 6. 5 6. 2. Of Head and Members Ephes. 1. 22 23. 3. Of the foundation and building Ephes. 2. 20 21 22. 1 Pet. 2. 4 5 6. 4. Of the stock and branches Ioh. 15. 4 5 6 7. 5. Of the Husband and Wife Ephes. 5. 31 32. We must be one with Christ as we were one with the first Adam say some two wayes 1. Naturally as we bore his image 2. Voluntarily as we consented to his Covenant so with the second Adam 1. Naturally by receiving of his Spirit 2. Voluntarily consenting to his Covenant Though it is not easie to conceive how we can be said to have consented to his Covenant but as being in him and so his consent did include ours The Union begins on Christs part he layes hold on me by his Spirit Rom. 8. 9. Phil. 3. 12. Gal. 4. 5 6. 1 Iohn 4. 13. This Spirit works a principle of faith in us that layes hold on Christ and accepts him for our Head and Husband for ever Iohn 1. 12. Ephes. 3. 17. He will take Christ 1. With all his Offices for a Lord as well as a Saviour 2. With all his graces 3. With all his inconveniences Christ with poverty with disgrace with the stake There is a three-fold Union between Christ and a Believer 1. Mystical with Christ as a Head the fruit of that is intimacy 2. Moral with Christ as a patern or example 3. Judicial with Christ as a Surety whereby we are concerned in every act of Christs mediation the fruit of this is interest This Union between Christ and us is wrought by the Spirit Ephes. 4. 4. He unites God and us and us one with another He works it by the Ministery of the Word 1 Cor. 1. 9. Iohn 6. 44 45. and a religious use of the Seals 1 Cor. 12. 13. Rom. 6. 3 5. 1 Cor. 10. 16. Some make our Union with Christ to be only a relative Union others an essentiall personall Union as if we were Godded with God and Christed with Christ. I would not be too bold with those expressions of Nazianzen because I see they are abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First There is more then a relative Union as that place 1 Cor. 6. 17. forcibly proves 2. These Reasons 1. This Union is set forth by similitudes which shew a real Union Iohn 15. 1. 1 Cor. 12. Head and Body 2. Because our Union with Christ is compared to the Mystery of the Trinity and is like to the Union of the Persons in the Divine Nature Ioh. 6. 57. 14. 20. 17. 21 22 23. We are one not in the same kinde or degree of Union nor in so high and glorious a manner 3. Because it is not a Union founded only in terms of Scripture but
freely to consent and resist every such motion The Romanists plead for the power of mans will but Protestants for the efficacy of Gods grace If the Question be moved Whether free-will may resist grace It is apparent naturally in the unregenerate it may resist according to that Acts 7. 51. But if the Question be moved of them that are called according to Gods purpose Whether they resist the grace of their calling then removing the humour of contention the truth will easily appear The Question is Whether nature in this case doth resist the omnipotent power of God Deo volenti salvum facere nullum resistit hominis arbitrium There is a twofold resistance of the will say the Schoolmen 1. Connata born with it there is possibility to sinne in the best creatures as creatures 2. Actualis The Spirit of God by an Almighty Power overcomes this Psal. 110. 3. The Arminians have revived the old Pelagian heresie they say they magnifie Gods free grace and it was free grace for God to give Christ to be a Saviour and to send the Gospel to a place but then ask them about Gratia discriminans why Simon Peter receives the Gospel rather then Simon Magus they say God determines no mans will but because Peter receives it and the other rejects it it ariseth wholly from his determining himself then Christ should do no more in his own and Fathers intention for a sav'd then a damned person No man hath power to receive Christ when he is offered unlesse it be given him from above Object Why then doth the Lord exhort us to receive him or complain of us and threaten damnation if we receive him not Answ. The Lord useth these reproofs and exhortations as a means to work upon them whom he purposeth to save 2. To shew that some work is to be done on our part though not by our own strength it must be done à nobis though not ex nobis So the Papists argue from Gods commands God would not command us to do good works if we had not power to do them When our Saviour saith Make the tree good and then the fruit will be good He doth not imply that it is in our power to do so but only sheweth what our duty and obligation is See Rom. 7. 15. Gal. 5. 17. God gave the Law for these ends 1. To shew man his duty the obligation that lies on him I may put my debter in minde of his debt though he be turned bankrupt 2. To shew him his disability 3. To shew him the misery he should be in if God would urge this debt on him to discharge it himself 4. To shew the riches of his grace in providing a means to satisfie his justice and also the exceeding love of Christ in fulfilling the Law for him Object The Arminians say How can the will be free when it is determined How can omnipotent grace and free-will stand together and some talk of a Libertas contrarietatis when one can will good or evil This is a great controversie as between the Jesuites and Dominicans so between us and the Arminians Answ. The freedom of the will doth not consist in this that it is free and indifferent to choose either good or evil For so God and the good Angels should not be free seeing they cannot will any thing but that which is good There is no true liberty but unto that which is good because it is a perfection to be able to sinne is an imperfection 2 Cor. 3. 11. Ubi non est Spiritus Domini non est libertas arbitrii August A power to stand or fall was not a part of Adams liberty his power to fall came from his mutability not liberty It is a Question An faciâ—nti totum quod in se est ex naturae viribus dentur insallibiliter auxilia ad salutem supernaturalia Whether God will give supernatural grace to him that useth well his natural abilities Let any man use the power that God gives him and he shall have more There is not such an infallibilis nâ—xus that God hath bound himself in the use of our natural abilities to adde supernatural graces Mr Fâ—nnâ—r on Ezâ—k 18. 31 32. A man in his natural condition can doe nothing but what is offensive to God No man ever yet by the right use of naturals obtained Evangelical grace that is a vain power which is never reduced into act It is a Question An naturae viribus possit aliqua vera tentatio superari Whether a man by strength of nature be able to conquer corruption or resist temptation Before Conversion we cannot resist sinne as sinne but exchange one sinne with another We cannot discern good from evil sinne is connatural to us Ier. 8. 6. No more are we able to resist temptation without grace All temptations are to draw us to the enjoyment of some temporal good or to the declining some temporal evil by leaving God Till a man be perswaded that God promiseth a greater good and threatneth a greater evil then the world can do he cannot resist such temptations we are saved by faith and stand by faith We had need all to pray Lord lead us not into temptation and keep back thy servant from presumptuous sins See Ephes. 6. 10. Some speak of reconciling Free-will with Gods Decree Grace and sin Others of the Concord of it and Gods Prescience and Providence Tully thought Prescience and Free-will could not stand together and therefore that he might assert the freedome of mans will he denied the Prescience of future things Atque ita dum vult facere liberos facit sacrilegos CHAP. IV. Of Saving Faith FAith in the New Testament is taken 1. For the Doctrine of faith Iude vers 3. Such are sound in the faith that are Orthodox This is the Catholick faith 2. For the habit or grace of faith whereby we receive Christ and accept him for our Saviour so it is often used in the Scripture Faith in its general nature is any assent unto some truth upon the authority of him that speaks it and the general nature of divine faith is to assent to the truth because God sayes it Our assent and perswasion of the truth in matters of Religion may be either humaâ—e meerly because of custome education and the authority of the Church or divine being enclined and moved thereunto because of divine authority Many Protestants have no more then a humane faith It is the Religion of their Fathers and of the place where they live In the grace of Faith there are three things 1. An act of the understanding an assent to the truths of Christ that he is such a one in respect of his Natures Offices Works as the Scripture reveales him 2. An act of the will consenting that Christ should do for me what the Lord sent him to do for poor sinners 3. A siducial assiance and dependance on him The Soc man by faith
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
in the Covenant Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression Psal. 51. Ephes. 1. Remission of sins and of which This Remission is both free and full Isa. 1. 43. Ezek. 25. 18 22. Heb. 8. 12. Manasseh Salomon Paul Mary Magdalen were great sinners yet pardoned God doth of his own free grace and mercy forgive us our sins Psal. 51. 1. Rom. 3. 24. Eph. 1. 7. 1 Ioh. 2. 12. The word remitting or forgiving implies that sinne is a debt or offence as Christ cals it in his form of Prayer God is said to forgive when he takes away the guilt and frees us from condemnation Isa. 44. 22. Secondly The inward cause in God which moves him to it is his grace for God might have left all mankinde under the power of their sins as he hath done the Devils Thirdly The outward meritorious cause is the bloud of Christ. Paul in the Epistle to the Hebrews largely shews that it was the bloud of Christ typified by the Sacrifices that purgeth us from our sins by Christs merits Gods grace is obtained Fourthly The instrumental cause is faith Rom. 3. 25. 5. 1. not considered as a work but as an act of the soul receiving and applying Christ to us not going out to him as love doth for then it were a work Fifthly The immediate effect of it is Sanctification and the healing of our nature Rom. 8. 1. to be cleansed or washed from sin implies both the taking away the guilt of it and giving power against our corruptions For these six thousand years God hath been multiplying pardons and yet free grace is not tired and grown weary Our sins are covered Psal. 32. 1. as a loathsom sore cast into the Sea Micah 7. 19. as Pharaoh and the Aegyptians blotted out as a debt in a book Isa. 44. 22. Psal. 55. 1. Object We have forgivenesse of sins upon a price therefore we are not freely forgiven Answ. Forgivenesse of sins and Christs Satisfaction may well consist whatsoever it cost Christ it costs us nothing 1. It was infinite grace that God should ever intend to pardon a wretched sinner Ephes. 1. 6. 2. That he should give his Son for this and that this sinner should be pardoned and not another Object God will not forgive except we repent and beleeve Acts 2. 19. 10. 42. Answ. God promiseth forgivenesse to such only as repent and beleeve but they have forgivenesse meerly from the grace of God not from the worthinesse of their beleeving or repenting Hos. 14. 4 2. These graces are freely given them To you it is given to beleeve and God hath given repentance to the Gentiles To whom it appertains to remit sins The power of remitting sins belongs only to God I even I blot out thy transgressions Isa. 43. 25. that is true in the Gospel though not well applied Who can forgive sins but God only because it is an offence against him that you may know who hath power saith Christ to forgive sins I say unto thee Walk he only by his own power can forgive it who by his own power can remove any judgement the effect of sinne Ministers are said to remit sins Iohn 21. 23. but that is because they have a special Office to apply the promises of pardon to broken hearts See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ 2 Cor. 5. 18 19 20. An confessio auricularis sit necessaria ad remissionem peccatorum Whether auricular confession be necessary to the remission of sins The Church of Rome will have it necessary for every one to confesse unto a Priest all his deadly sins And such indeed are all whatsoever without the mercy of God in Christ Rom. 6. ult Gal. 3. 10. which by diligent examination he can finde out together with the severall circumstances whereby they are aggravated Nothing will suffice to procure one that is baptized remission of sins without this Confession either in re or in voto as Bellarmine doth expound it This is no small task which they impose upon the people of Christ Quid molestius quid onerosius saith Bellarmine therefore sure they had need to have good warrant for it especially being so peremptory as to Anathematize all which shall refuse to subscribe unto them No general Councel untill that of Laterane under Innocent the third about twelve hundred years after Christ decreed a necessity of auricular confession Erasmus ad Act. 19. affirmeth that it was not ordained by God nor yet practised in the ancient Church after Christ. The hinge of the Question is not concerning confession of sins in general unto a Minister but of particular sins neither whether we may but whether we ought necessarily purpose a manifestation of every known mortal sin and the grievous circumstances thereof or otherwise stand hopelesse of all remission of our sins B. Mort. Appeal l 13. c. 12. S. 1. There is no ground in Scripture for it but much against it in that the Scripture in many places sheweth it sufficient except in some cases to confesse unto God only Besides such Confession as Papists require viz. a particular enumeration of all mortal sins with their several aggravating circumstances is not possible and therfore not of divine Institution Cardinal Cajetane on Iam. 5. acknowledgeth Non agi de Sacramentali confessione That confession Matth. 3. 6. 1. Was not made of every one apart of every particular fault they had committed and secretly in St Iohns ear 2. The Greek word signifieth confession of known faults and overthroweth the recital of secret sins which ear-confession requireth 3. It is contrary to the nature of the meeting which was publick 4. To the nature of a Sacrament administred which being publick required a publick confession of mans corruption 5. This was but once and before baptism and not as the Papists have it here and before the Lords Supper Cartw. in loc The apprehension of the pardon of sin will sweeten every condition 1. Sicknesse Mat. 9. 2. 2. Reproach 2 Cor. 1. 12. 3. Imprisonment Rom. 8. 34. 4. It will comfort one in the remainders of corruption Rom. 8. 1. 5. Deadly dangers The Angel of God saith Paul stood by me this night whose I am and whom I serve 6. It will support us at the day of Judgement Act. 3. 19. Reasons 1. Because sin in the guilt of it doth imbitter every condition even death it self 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger Ierem. 30. 14. and upon mercies as given him to fat him to destruction Secondly This makes a man look upon every affliction as coming from a Fathers hand when he can look on sinne as pardoned Heb. 12. 9. there is an ira paterna Thirdly Remission of sins gives him boldnesse at the throne of grace Ephes. 3. 12. 1 Iohn 3. 21. How to know whether
proving or trying if the matter by no means could be brought to any infallible evidence How can our Calling and Election be made sure unlesse a man may be assured that he is in the state of grace and shall continue therein for ever We are bound to love and desire the last coming of Christ which we cannot do untill we be certified of his love Lastly We are bound to rejoyce in God and that alwayes and that in tribulation Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing which no understanding can conceive to be possible unlesse the soul be assured of life eternal that is to say that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ if he know not whether he intend to save or destroy him We should have confidence in prayer 1 Ioh. 5. 14. Cry Abba Father Rom. 8. 15. that is speak it with confidence and courage there should be perfect love to God 1 Ioh. 4. 17 18. The triumph of faith Rom. 8 35. It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit 1. To reveal unto us the things of Christ to enlighten the minde in the knowledge of them Iohn 16. 15. 2. The Spirit draws the image of these upon the soul conforms our hearts to the whole tenour of the Gospel in the work of Regeneration and progresse of Sanctification 3. It brings in evidence to our souls of our interest in these things Gal. 1. 15 16. Rom. 8. 18. It is difficult to attain Assurance 1. From our own corrupt nature which enclines us to both extreams contrary to this to presume or despair Prov. 30. 12. Ps. 36. 2. Rev. 3. 17. 2. From the world our friends flatter us and others load us with slanders and discourage us as Iobs friends did him 3. From Satan whose chief engine next to hinder our conversion is to keep us from Assurance and to delude us with false assurance and he joyns with our unbelief to make us despair See Ephes. 6. 16. 4. The nature of the thing it self is very difficult because it is a matter of great largenesse one must forsake all sinnes and creatures true and false graces are very like lukewarmnesse and the smoaky flax there is a variablenesse of minde even in the converted Gal. 5. 17. There are three means of difference whereby presumption and the true sense of Gods love are distinguished First Presumption grows from a carelesnesse of ones estate in that he examines it not by the Word True Assurance follows the most serious examination of ones estate Secondly Presumption goes without book True Assurance rests it self upon the evidence of Gods Word Thirdly Presumption imboldens to sinne and makes carelesse of good duties True Assurance encourageth to all goodnesse and withdraws the heart from sinne The proper and natural fruits of Assurance 1. An undervaluing of all things here below Psal. 16. 6 7. it is spoken of Christ who lived on the alms of his servants 2. This will comfort us under all afflictions Psal. 46. 4. 3. Our love will be the more abundant to God Cant. 6. 3. 4. It will make a man to prepare for glory 1 Iohn 3. 3. 5. One will desire daily to be dissolved that he may be with Christ. Motives to get Assurance First Every wise man will labour to get a good thing as sure as he can Many will question our title to eternal life Satan follows believers with many objections and temptations our hearts will joyn with him Secondly When this is once got the soul is possessed of the most invaluable treasure of this world To walk in the light of Gods countenance is a priviledge 1. Of Honour 2. Comfort 1 Iohn 3. 20. Assurance is useful in life and death for doing and suffering Thirdly The Devil most opposeth it and labours to keep men in the dark that is an uncomfortable doubtful condition Isa 50. 11. Fourthly It may be attained in Gods ordinary dispensation under the Gospel the whole Church had it 1 Cor. 2. 12. Means to get and keep it I. To get it First As doubts arise get them satisfied and as soon as sins are committed get them pardoned 1 Iohn 2. 1. be frequent in proving thy self the Word is the rule of this trial and examination proving is a comparing our selves with the rule the precepts and promises of Gods Word to see whether we be such as they require or not David saith Commune with your own hearts upon your beds 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done 1. The necessity of it because of our exceeding aptnesse to deceive our selves and mistake and Satans diligence to beguile us Else if we be false we shall slatter our selves in vain if true we shall want the comfort of it But often proving will chase out hypocrisie 2. An humble patient self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent never did God reveal himself more to any then Paul who was vile in his own eyes the least of sinners and greatest of Saints 3. Labour to get a high esteem of this priviledge think how happy thou shouldst be if God were thine in Christ Mat. 6. 21. Psal. 4. 6. 63. 3. 80. 3. and beg this Assurance at Gods hands 4. Labour to know faith above all other graces all Assurance comes into the soul by faith know the nature and object of faith the promises the Lord hath made to imbolden thee say with Paul I know whom I have believed renew acts of faith and treasure up experiences Frequently meditate on Gods Commandments to believe and on his faithfulnesse II. To keep it By what means Assurance may be held fast and confirmed more and more 1. For the Judgement 2. For Practice The Judgement must be rectified in some things First It must be concluded as a truth that a man may be the true childe of God and have true faith and holinesse in him and yet not enjoy this Assurance 1 Iohn 5. 13. to believe in the name of the Son of God and to know one hath life are not one and the same thing Secondly One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word are to be rejected and sleighted Thirdly One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require for both require obedience faith establisheth the Law and makes a man become a servant of righteousnesse but the difference is exceeding great the Law exacteth compleat obedience the Gospel expecteth upright obedience 2. For Practice First Renew Repentance often God often cloatheth such with Garments of
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
with them Fifthly Thy body shall be raised out of the dust and made like the glorious body of our Lord Jesus Christ. Sixthly Look upon thy body in the relation it stands to thy soul it is to be the vessel thy soul should use by defiling it and regarding it more then enough you make the soul a slave to it Seventhly Consider that our bodies without a great deal of looking to and watching over will never be kept clean originall sinne hath over-spread them Eighthly A small temptation prevails over our bodies they are more subject to spiritual then bodily evils Ninthly Satan well knows that although God most looks at the grace and corruption which acts in the inward man for judging of the inward goodnesse or badnesse yet when grace breaks out in the body it is majoris gloriae and when corruption appears there it is majoris infamiae turpitudinis Tenthly In the judgement of God the greatest beauty and comlinesse to be found in our bodies is to have them thus devoted and consecrated to God and thus imployed The bravery of our cloathes washing and trimming is to set out our bodies because we would not appear deformed in the eyes of others Prov. 3. 22 23. Means to possesse our bodies in purity 1. Take heed of over-loving or over-valuing the body then I shall not put my body on any duty of mortification the body is but a Scabberd the soul is the Tool 2. Above all look to thy heart within keep that in a right frame and the body will easily be kept Ierom saith I left the City and went into the wildernesse but I took my wicked heart thither 3. Look to the senses sinne came into the world by our senses the devil spake slattering words to the ear shew'd the fruit to the eye she touched it and tasted of it and perhaps smelt to it Prov. 7. The harlot kist him for his touch she had the attire of an harlot for his eye perfumed her bed for his smell her words dropt as the honey comb for his ear 4. Keep the body as well as the soul in frequent Communion with God exercise thy hands eyes and ears in prayer 5. Because our bodies being filthy vessels ever since our fall and prone to be defiled our care must be to wash them in clean water 2 Cor. 7. 1. Heb. 10. 22 23. We must daily renew our faith and repentance Psal. 51. Besprinkle we with â—ysâ—p and wash me For our external actions they are 1. Sinfull and here is all new the grosse sinfull actions are removed Old things are past away Ye were sometimes thus but ye are washed cleansed Hence they are called Saints and called from the world Let him that stole steal no more 2. Common infirmities are much subdued and what is yet remaining is much bewailed Gal 6. 24. You shall not see the same anger and love as before He that was a very Nabal before is turned to a meek Moses and he that was a Tiger before is changed into a Lamb. 2. Natural and civil actions they are altered 1. They are put upon a right end Whatsoever you do do all to the glory of God so that as God made all things for himself so we desire to live to him whereas naturally a man doth all these actions for himself as the utmost end we eat drink and do every thing to the glory of God either immediately when we give him the glory and acknowledge him the author of these mercies we partake of or else mediately when we do imploy and lay out the strength comfort and profit we have in the way which God hath required at our hands 2. They are made but the accessary and heavenly things the principal Matth. 6. Seek first the kingdom of Heaven John 6. Labour not for the meat which perisheth And what will it profit a man to gain the whole world Naturally a mâ—â— iâ— so â—â—t on the world that he is taken up with it if there were no heaven no soul no better thiâ—gs to be looked after it were another matter but the conversation of the godly is in heaven and their affections are set upon things above 3. In the use of all these they live by faith Hab. 3. The just shall live by faith it is thrice repeated in the New Testament a man depends upon Gods promise in the most trouble some straights believeth in God as a Father Matth. 6. who will provide for him Care and distractions what thou shalt do how thou shalt live oppose the work of converting grace Paul knew how to abound and how to want he saith he had all things because he that by faith hath God as his hath all things of God his wisdom power 3. Their religious actions they are altered For 1. These are done with the inward man with inward sorrow and delight people think that praying and doing other duties is godlinesse it self but here if any where grace makes a great change for whereas before these duties were done out of custom and more verbally now he performs them with more sense of his unworthines the Spirit making groans unutterable and taking away the sâ—oninâ—s of our hearts now they are earnest and â—ervent in prayer and hear the Word diligently 2. They are effects of faith reconciling us to God whereas before his conversion all his duties were abominable things yet he had high conceits of them now they are accepted converting grace working faith in them which laying hold upon Christ doth cover them all with his worth and excellency before they were but the meer desires of nature such as any Heathen would make and they did no more prevail and if God did hear them it was in a common way of providence such as he shewes to the Ravens when they cry to him but now they are the prayers and duties of those which are in Christ in whom God is well-pleased There is as much difference between a beleevers prayer and a naturall mans prayer as between Lazarus dead and him risen again 3. They are done effâ—â—aciously to make us grow more and to get more strength that is the end of prayer of hearing the Word of the Sacraments partly to cleanse us and partly to further us in the way of salvation the godly man faithfully using these Ordinances findeth them such bread that in the strength of them he liveth and groweth but the natural man is never reformed by these though he live under the Minstry he retains the same old lusts and sins 4. They are so done as that we go out of them and relie on Christ only This is a wonderful change wrought on the godly mans heart that he goeth out of all his prayers All our righteousnesse is as a menstruous cloth naturally a man relieth on these and till God make us see the spiritual purity of his Law and all the inward filth of our hearts it spoils all our duties and it is impossible that we should depend upon
Petition we pray for perseverance B. Carlet against Mount c. 7. See more there 5. The perpetual inhabitation of the Spirit of God Iohn 14. 16. He is Christs Deputy Object Christ prayed conditionally keeps them if they will if they be not wanting to themselves and he prayes for the Apostles Answ. There is no condition and he prayes for all those which his Father had given him Iohn 17. 20. 6. The Lord hath ingaged his omnipotency to uphold them against all difficulties Iohn 10. 28 29. That is a fond exception that none can take them away whilst they remain sheep but they may cease to be sheep for that cannot be done except they be snatched out of Christs hand whose sheep they are See 1 Pet. 1. 5. Self-denial All Christs Disciples must deny themselves Matth. 16. 24. and Mark 8. 34. Luke 18. 26. There is a three-fold self 1. Natural self a mans being and well-being life learning parts riches possessions relations these must be denied upon supposition if the glory of God and the good of the Church call for it Acts 21. 13. 2. Sinful self all sinfull desires temptations Iam. 1. 14. these must be bsolutely and utterly denied without any reservation or limitation and above all a mans daâ—ling sin Hos. 14. 8. Rom. 6. 2 6. 8. 10 13. 3. Renewed self which consists in habits infused by God Faith Hope Love or in the acting and improving of these all these must be denied when they come in competition with the righteousnesse of Christ either that I should expect acceptation of my own righteousnesse or look upon my self as the spring of life The extent of this Duty 1. In regard of the object and thing to be denied We must especially deny our selves where the wisdome of the flesh works I. In our understandings or wits in three several things 1. In the Mysteries of Salvation which are above our reason 2. In the Means of Grace which are against them The foolishnesse of preaching 3. In the Dispensations of Providence which are beyond them II. In our Wils 1. In what we do by self-resignation as Abraham 2. In what we suffer Iam. 5. 11. 3. In what we have and are Paul a patern of contentment Phil. 4. 12. III. In our Affections 1. In principling them 2. In right ordering them 4. Our excellencies of parts and outward priviledges 5. Our own comforts and carnal interest Secondly In regard of the Subject All Callings Sexes Ages Degrees 1. Magistrates Ioseph had no great possessions in Aegypt Ioshua in dividing the Land of Canaan took his own lot last Iosh. 19. 49. 2. Ministers of all men must denie their own ends in their learning parts 3. Private men must be content to suffer losse for publick and pious reasons Luk. 19. 8. Acts 19. 24. 4. Women must deny themselves in the delicacies of life that they may not wax wanton against Christ. God will try every Christian some time or other in this duty Genesis 22. 1. Matth. 19. 22. Prayer and praise is a practice of self-denial prayer an humble appeal to mercy praise a setting the Crown on Christs head This is a difficult work its hard to conquer the World and Satan more to resist and conquer a mans self self-love is natural Proximus egomet mihi 2. This self-love is universal all men agree in seeking themselves 3. Self is subtil and deceitful gets into Religion Gen. 34. 23. Acts 9. 9 13 21 22. 20. 29. Mat. 6. beginning Reasons 1. No man can be a Disciple of Christ but he that enters in at the straight gate which is conversion the great thing God hath to deal with in Regeneration is self 2. Whosoever will be a Disciple of Christ must close with him in a work of faith there is no benefit by Christ unlesse we be united to him 1 Iohn 5. 12. Faith is the great instrument of union it receives all from another therefore supposeth an emptinesse in ones self Isa. 55. 1. one goes out of himself for righteousnesse Cant. 4. 15. Phil. 3. 8 9. to deny self-righteousnesse is to deny the highest part of self Rom. 10. 3. Therefore it is so hard to convert hypocrites and temporary believers because they look on themselves as such who need no repentance Phil. 3. 9. Secondly Faith returns all to another upon him is all our fruit found he works all our works for us Thirdly He that will be Christs Disciple must follow him 1 Iohn 2. 6. all that he did in a way of moral obedience was for our example 1 Pet. 2. 21. what ever he did he did in a way of self-denial so must we Phil. 2. 7. he was obedient to his Parents subjected himself to the creatures denied his own glory Iohn 1. 14. and ease Fourthly All the Saints went to heaven by self-denial Abraham Isaac and Iacob that lived in Tents See Numb 32. 32. Rom. 9. 3. Fifthly Christs Disciples are not their own men Rom. 14. 6 7. We are servants such are not sui juris children such are under government the Spouse of Christ 1 Tim. 2. 12. Rules to know whether we deny our selves 1. Such a one is carried purely with respect to God and community though there be nothing for self 2. He shuts out private interests if the good of community come in the way 3. He is content to be nothing in service 1 Kings 3. 17. 4. Is contented that others be exalted though he be abased 1 Sam. 23. 17. 5. He is meek towards all men Rom. 12. 16. 6. He is willing to his utmost to do that service which others refuse Phil. 2. 30. Motives to Self-denial First Your condition both as creatures and Saints cals for it 1. As creatures God hath absolute Soveraignty over you he is the first cause therefore should be the last end Rom. 11. 26. 2. As Saints you were created for him Psal. 102. 18. Secondly Self-opposition to God makes us like the devil 1 Tim. 3. 6. Pride is an overweening of a mans self 2 Thess. 2. 4. Thirdly Self supports Satans Kingdome Revel 12. 9. cast down self and you cast out Satan Fourthly The spirituality of religion chiefly consists in self-denial Abraham and Iohn Baptist denied themselves and Christ himself for you Fifthly This is a general or universal grace not a particular grace as Faith Love Hope Joy There are three universal or general graces which have an influence upon all the rest Sincerity Zeal Self-denial It fits a man to do or bear any thing from God God onely honours such as deny themselves Luke 12. 34 35. Sincerity It is the grace of the will whereby it refuseth evil and chooseth good for Gods sake when one laboureth to walk well out of this intention and purpose to please God 1 Thess. 4. 1. When the thing moving us to be good is Gods command and the end whereat we aim is the glorifying and pleasing of God then we serve him in truth Iosiah
we communicate to others what we have learned or learn of others what we are ignorant of or strengthen one another in that which already hath been taught us Prov. 1. 5. 13. 20. 2 Pet. 1. 12. 4. Practise it in our conversation Psal. 103. 18. Matth. 7. 24. Luke 11. 28. Rev. 1. 3. If you know these things happy are you if you do them Habits are perfected by action Knowledge a good understanding have all they that do thereafter Faith and love are perfected by works this glorifies God Galat. 5. Matth. 16. 16. 1 Pet. 2. 9. Motives to diligent attention in hearing 1. It is Gods Word Thus saith the Lord and The word of the Lord. 2. It is of special concernment the matter of it requireth attention it is the word of life of righteousnesse it will sanctifie us and make us grow in grace 3. It is the introduction 1. To Understanding Mat. 15. 10. Act. 28. 27. 2. To Obedience and Reformation therefore hear is often in Scripture put for obey 3. To Memory Iam. 1. 23 24. 4. It is necessary to bring in and build up Gods people Iam. 1. 21. Mark 4. 24. 5. There are particular Promises to it 1. God will give them strength to overcome their greatest corruptions Psal. 119. 9. 2. God will work peace in their consciences Isa. 57. 19. CHAP. III. Of Singing Psalms A Psalm is a strict composition of words in measure and number fit to be sung to some tune Singing of Psalms hath been of ancient and commendable use in Gods publick worship It was used in Moses his time Exod. 15. 1. and in the times of the Judges Iudg. 5. 1. and in the dayes of Samuel 1 Sam. 18. 6 7. in Davids and Salomons time 1 Chron. 6. 32. in the dayes of Iehosaphat 2 Chron. 20. 21 22. and of Hezekiah 2 Chron. 29. 28 30. and after the Captivity in Nehemiahs time Nehem. 12. 42. Yea in the New Testament our Saviour himself and his Apostles used it Matth. 26. 30. and prescribed it to Gods people Col. 3. 16. See 1 Cor. 14. 15. 26. Ephes. 5. 19. Yea it was the exercise of the holy Angels themselves Luke 2. 13 14. The people of God in the Psalms are provoked quickned and stirred up to this duty Psal. 95. 1. and the Psalme specially destinated for the Sabbath It was used at Gods publick worship 1 Chron. 23. 30. and at their private prayer Acts 16. 25. Most usually they did sing Davids Psalms in the worship of God and those that are accounted his 2 Chron. 29. 30. Ezra 3. 10 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel that the boyes learnt their Hosannah from that with which they cried to Christ in the Temple which is a familiar acclamation with the Hebrews as Io triumphe with the Romans for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to Gods Commandment did continually sing Hosannah The Psalms of David contain the very spirits as it were and are an abstract of all the whole word of God the choisest works of God the choisest promises threats instructions comforts Some have the inscription and that worthily of Jewels or golden Psalms because they comprehend most precious matter Reasons 1. God hath often shewed himself to take great delight in this part of his worship 2 Chron. 5. 13. 20. 22. 2. It is a singular help and means to stir up in us holy affections in Gods service Eph. 5. 18 19. Acts 16. 25. Reformed Churches use to begin and end with a Psalm and to sing Davids Psalms in order that the people of God might be acquainted with them all and professors used to sing Psalms in their families Psal. 118. 15. The Protestants in Mountaban in France when they being besieged were compelled to fight in their own defence they alwayes went out to fight singing of Psalms and grew so terrible to the besiegers that in the end as soon as they heard their singing voice lifted up within the Town before the Portcullis was drawn up or the Gates were opened their hearts would fail them and they used to cry out They come they come and even fled away for fear M. Martial on Psal. 8. 2. The Church of Rome have abandoned this point of Christian devotion from all both publick and private use because they sing not in a known tongue Some think we ought to use as much or rather more devotion attention and reverence in singing of Psalms as in making of prayers or hearing and that to sing a Psalm well and as we ought is one of the hardest exercises of Christian Religion because it requireth most attention and most affection We should sing in a right manner 1. With understanding Psal. 47. 7. 1 Cor. 14. 15. which condemns Latine chanting in the Popish service 2. With feeling Col. 3. 16. 3. To the Lord lifting up our hearts to him in this service Psal. 101. 2. 4. To edifie our selves by it Ephes. 5. 19. 5. In a decent manner observing the tune that the whole Congregation may be as one man in this service It were good to learn by heart some choice Psalms of most use and plainnesse that if we should be cast into dungeons and dark places and could not enjoy a book or light yet we might be able to edifie or solace our selves in such extremities as divers of Gods people have done As we may lawfully sing Scripture psalms so also Songs and Psalms of our own inditing say some agreeable to Scripture Sing unto the Lord a new Song framed on a fresh occasion therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church For seeing a Psalm is but a musical praier for the most part therefore we may make Songs for our selves agreeable to the Word of God as well as prayers and God knowing the efficacie of Poetry and Musick to help memory and stirre up affection doth allow his people to use it for their spiritual comfort as well as natural The Apostle speaketh of Psalms Hymns and spiritual Songs Ephes. 5. 19. Col. 3. 16. Who can shew any reason to limit his speech to Scripture-psalms Why may not one praise God in a Song for our deliverance in 88 or the Gun pouder treason Whether instrumental Musick be lawful in the Church of God Bellarmine pleads for it lib. de bonis operibus c. 16 17. D Burgess who wrote in defence of the ceremonies and some other of our Divines defend it They say Musick used in the Old Testament was no figure type or ceremony but a real thing for elevation of the soul types had their principal use in signifying something to come but the first time we hear of a Psalm we hear of Tymbrel too therefore they were used to it before else they could not have played presently therefore that precept Psal. 150. Praise
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
Covenant of grace is sealed and personally applied the body and bloud of Christ may be held forth in a Sermon God renews unto them all that he hath promised Matth. 26. 22 This Cup is the New Testament in my bloud as the New Testament is founded in the bloud of Christ so it is exhibited and sealed therein 2. It serves for the nourishing and building up of his people in all graces it is called eating and drinking He that eats my flesh and drinks my bloud Two things are comprehended under nourishment 1. The maintenance and preservation of the stock of spiritual life which we have got already as by our meat and drink we are preserved and continued in our life 2. In children it serves to augment their parts make them larger stronger the Lords Supper was appointed by Christ to be one of the great means of our spiritual augmentation The Sacraments are not properly Seals unto our faith but of the Covenant They may be said to be seals of our faith consecutivè by a consequence of speech because as seals confirm a thing so faith is confirmed and strengthened by receiving but they are not formaliter in a true proper sense seals unto any thing but the Covenant All graces are nourished and increased by the Lords Supper because the new Covenant is sealed but three cardinal Graces especially as in the body nourish the stomack liver brain heart lungs nourish them and you nourish all the rest 1. The in-dwelling vertue of the Spirit of God they receive an increase of the Spirit 2. Faith nourish that and you nourish all it is called the life of faith Faith is the condition of the Covenant and we seal to our condition 3. Love to God and his people it doth enflame thy love to God and his people it is a communion we are all made one Spirit This Sacrament doth not beget but increase and strengthen Grace where it is already wrought Christ is conveyed in this Sacrament by way of food The Word was appointed to work conversion Faith cometh by hearing This ordinance is not appointed for conversion but it supposeth conversion it seals mens conversion therefore in the Primitive times they let all come to the hearing of the Word and then when the Sermon was done there was an Officer stept up and cried Sancta Sanctis Holy things for holy men and then all others were to go out and therefore it was called missa though the Papists did corrupt it and so called it the Masse afterwards by mixing their own inventions in stead of the Supper of the Lord but it had that name at first because all others were sent away and only such as were of the Church and accounted godly stayed Reasons 1. The nature of it being the seal of the Covenant of Grace requires it it must be supposed that all which come hither must be in Covenant with God The condition of the Covenant of Grace is Believe and be saved therefore it is appointed for believers Secondly It is the Ordinance of spiritual nourishment there must be first life before there can be any nourishment received in If it be appointed to nourish and increase grace then surely there must be grace before Thirdly We are required to examine our selves 1 Cor. 11. and of our godliness examine what work of God hath been upon the soul. Fourthly It is a Sacrament of Communion with God and with the Saints and What Communion hath light with darknesse Or What fellowship hath Christ with Belial All ignorant prophane scandalous persons and such as are meerly civil are hence excluded Conversion is sometimes and that improperly in Scripture as Matth. 18. 3. taken for the renewed exercise of faith and repentance in one that is already converted but the Question is Whether the first work of Regeneration the infusing of the first habits principles and seed of grace be effected by the Lords Supper received It is one thing to be converted at a Sacrament another to be converted by the Sacrament There is some expounding praying It is one thing intentionally to convert as an Institution and another accidentally to convert as an occasion Philip Goodwins Evangelical Communicant The Assembly upon these grounds thought it fit that scandalous sinners though not yet cast out of the Church should be suspended from the Sacrament 1. Because the Ordinance it self must not be prophaned 2. Because we are charged to withdraw from those who walk disorderly 3. Because of the great sinne and danger both to him that comes unworthily and also to the whole Church The Scriptures from which they did prove all this were Matth. 7. 6. 2 Thess. 3. 6 14 15. 1 Cor. 11. 27. to the end of the Chapter compared with Iude v. 23. 1 Tim. 5. 22. Another proof added by the Assembly was this There was power and authority under the Old Testament to keep unclean persons from holy things Levit. 13. 5. Numb 9. 7. 2 Chron. 23. 19. And the like power and authority by way of Analogy continues under the New Testament for the authoritative Suspension from the Lords Table of a person not yet cast out of the Church Wicked men saith Master Hildersam should not be admitted to the Table of the Lord Ezra 6. 21. holy things are prophaned thereby Ezek. 22. 26. 1 Cor. 5. 6. There should be a publick confession for scandalous sins David was more honoured for this Psal. 51. then dishonoured for his sinne Salomon left his Ecclesiastes as a monument of his Repentance Paul frequently mentions his faults Tertul. de poenit and others speak of it Ebrius infantes erroneus atque furentes Cum pueris Domini non debent sumere corpus It was their great sinne in the Church of Corinth that they did not cast out the incestuous person and it was a commendation to that Church Revel 2. that they could not endure the Nicolaitans A prophane person in Augustines Chrysostoms time Tertullians and Cyprians time in Pauls in Iohns time could not come to the Sacrament They are called Tremenda mysteria mysteries which the soul is to tremble at the Fathers call it the most terrible day and hour as if it were a day of Judgement This Suspension is called by the Schoolmen Excommunicatio minor The power of suspending one from the Sacrament is given not uni but unitati to the Eldership not to any one either Minister or Elder M. Gillesp. Aarons Rod bloss l. 3. c. 1. Church-officers should not admit all promiscuously but be careful whom they admit to the Supper That they be not cruel to the souls of them they admit and to the Nation and their own souls by being guilty of other mens sinnes Pareus said to those of Heidelberg When I see your Sacrament prophanation I wonder not at the warre Of receiving with the wicked It is lawful to joyn with a known unsanctified man in the service of God 1 Sam. 15. 30 31 Christ knew Iudas
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
them pretending that they may so honour them as Gods friends whereas Gods worship is to be given alone to God if Christ might be heard above the Pope Thirdly The Sunne Moon and Stars have been worshipped by Heathen men under a conceit that there were certain spirits rulers of the world under God assistant to them whereas they are created by God for the use of mankinde and do move by their own natural inclination as other things not by any such external mover Fourthly The pictures of God Christ Saints so supposed to be I mean have been and are still worshipped which is the very particular made choice of in this Commandment to include all other spiritual uncleannesse as the sinne of adultery in the seventh to include all other bodily filthinesse for indeed this is the very grostest of all to worship a dead stock whatsoever shifts men have as if they did purpose not to worship the thing for its own sake but for the thing represented by it Such things Jews and Gentiles did alledge for their excuse but God rejects their counsels and saith in spight of all their denials that their Idols were gold meaning and nothing else but gold and that they worshipped the work of their own fingers he counted alone the wood or stone served what ever they dreamed of a further Deity represented And this Idolatry also the Church of Rome maintaineth and hath by her tyranny thrust upon all these quarters of the world at such times as she had somewhat established her usurped Supremacy Lastly The Devil personally hath been and is worshipped by services invented by himself of Witches and Sorcerers to whom he did appear in bodily shapes which is of all Idolatries the most searfull and hainous because here Gods professed enemy is openly set in his place and room And thus much for the falsnesse of worship in regard of the object now it may be also for the kindes and parts that is when any action or actions are performed to the pleasing of God and working of spiritual grace in our selves that God hath not assigned in his word for that end which is to worship God after the commandments of men which the Apostle forbids Tit. 1. saying That men must not give heed to the commandments of men which do subvert the truth The same thing is by him condemned under the name of will-worship for what I do out of a religious conscience to God with an intention I mean to please and honour him thereby and hoping to win grace to my soul by that I in my minde intend to worship him and if there be no other warrant for this but my own will this is now to serve God after the precepts of men which he cannot endure And with such will-worship the Church of Rome abounds they have their vows of canonical Obedience Chastity Poverty and a number more it is our great happiness that we are delivered from the bondage and slavery of them Thus you see the false worship forbidden now follows the second branch of things forbidden in regard of the performance of Gods solemn worship which is the abuse of the true worship and that worship of God is abused both in the matter and manner of it First For the matter by taking away any of those parts from any kinde of worship which God hath commanded to be performed as for example the Church of Rome hath taken away the Cup from the Sacrament and so maimed the Seal of Gods Covenant yea they have taken away the reading of the Scripture in private altogether and will not suffer men to exercise themselves therein and they have taken away the whole power of the Scripture in subjecting it to the Church and not the Church to it and in causing it to be read in an unknown tongue Secondly by adding any part of worship unto those which God hath appointed as for example to the Sacrament of Baptism they adde oyl and Spittle and the sign of the Crosse I say added these things because they have not appointed them as matters of meer Solemnity or Order but as matters of Religion profitable to the Soule and needfull in conscience to God So much for the abuse of Gods worship in the matter thereof it is abused for the manner First When it is performed hypocritically meerly out of fashion and out of a desire of winning credit and good estimation from men yea or out of a conceit of meriting and deserving at Gods hand for this last conceit is as false an end of worship as the former and the aiming at it no lesse hypocritical because I neither intend to shew subjection unto God nor to gain grace but in the one to win credit in the other to binde God to men and make him as it were in my debt So the Pharisees were hypocritical both wayes for they did all their things to be seen of men and yet withall they hoped to get salvation as by desert for the work sake done as it appeareth in the proud Pharisees prayer and Paul confesseth as much of himself when he saith that the things which before were gain to him meaning in his conceit such as would bring him to heaven now he renounceth to relie wholly upon Christ and to be found in him Secondly When it is performed in formality the outward thing done without any care of preparation attention or affection only with some outward gestures and behaviours carrying a shew of these things such as was the service of the Jews in their sacrificing I mean the hypocrites among them and such is all the religion of the Popish Church in publick where all is done in an unknown tongue and such is the worship of our dissembling time serving Protestants which care for nothing but the very outward act look to nothing else and have an hope that that shall serve their turn to bring them to heaven Lastly When it is performed rudely irreverently carelesly with an open manifestation of contempt and neglect which is one of the worst abuses for the manner of all other These be sins in regard of performing Gods worship when it is ill performed for matter and manner Now those things follow which are forbidden in regard of the preserving of it which are First Sacriledge that is the turning of holy substance and wealth to common and prophane uses There must be some things holy else there can be no sacriledge Next follows the abuse of Church-Discipline and that is in regard of the Ministers and people In regard of the Ministers four-fold First When a false Ministry is erected and set up in the Church of God A Ministry is nothing else but a relation to certain spiritual actions tending to the souls good directly for we speak of Ecclesiastical Ministry binding some man upon whom that relation is put to the constant attendance upon those actions Now when men are appointed to such actions which have no warrant out of Gods word
Joh. 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. 1. He is to be a good example and pattern unto his people in love faith patience and in every good work 1 Tim. 4. 12. 1 Pet. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk aright Gal. 2. 14. 2. He is to feed the flock diligently and faithfully to divide the Word of truth aright 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk aright Matth. 28. 19. Woe to me if I preach not the Gospel Popish Writers call our Ministers in disdain Praedicantici 3. To dispense the Sacraments Go teach and baptize 4. To go before them and take heed to the flock One saith A good Minister should have five properties 1. Be sound in the faith 2. Of an unblameable conversation 1 Tim. 3. 2. Acts 20. 28. 3. Of competent abilities 4. Diligent and painful Verbi Minister es hoc age was Mr. Perkins's Motto 5. Not usurp the Office but be called in an orderly way Ioh. 3. 27. Rom. 10. 14. Ier. 14. 14. Heb. 5. 4. Papists say our Ministry is a nullity the Separatists say it is of the Devil and Antichrist There is first the inward calling of a Minister a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and mans salvation Not sufficient inward gifts of minde of knowledge learning and vertue is the inward calling to the Ministry because all these things may befall such a one as ought not to undertake the Ministry at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church 2. Outward to be appointed to this Office by such who are intrusted with this care Paul left Titus in Crete to ordain Elders that is Ministers The nature of this Call consists in two main things Election and Ordination Thus much for those Superiours which have authority in the Church and their inferiours The superiours and inferiours in Common-wealth follow and those are Magistrates and Subjects The chief duties of the Subject are honour and submission Command 5. Rom. 13. 1. In heart to reverence and outwardly to obey the Magistrate This honour and reverence includes within it a triple act 1. Of the minde in a due estimation and valuing of their place and dignity 2. Of the will in an humble inclination thereof unto them because of their excellency 3. Of the body in outward behaviour and carriage towards them Good Subjects must willingly obey the Supreme and lawful Magistrate Reas. 1. From the Authority put upon him by God he hath intrusted them with a portion of his own Authority and made him Commander in his own stead in obeying him we obey God if he abuse not his authority against him and contrary to his will and the trust reposed in him 2. From the end of Government the common good and the preservation of the welfare and society of the good But 1. This obedience must not be absolute and illimited God onely hath an authority over us it is better to obey God then man 2. So far must obedience be yeelded to their commands as they do not evidently tend to the overthrow and ruine of the common society Subjects are willingly to pay Tribute to a Prince or State David had Tribute Rom. 13. 6 7. Render to Caesar the things that are Caesar's Reasons 1. The state of Princes needs such support and supply 2. The fruit profit and benefit of his labours redoundeth to his Subjects 2. The duty of Magistrates 1. That there should be Magistrates 2. What is their duty It is the will of God that some men should rule over others 2 Sam. 23. 3 4. Civil Magistracy is a Divine Institution Dan. 4. lat end Prov. 8. 16. Rom. 13. 1 2. Reasons 1. God hath given some more eminent Titles then others they are called The foundations of the Earth Psal. 82. 5. the pillars and shields of the Earth Pastors Shepherds Saviours the Stay of our Tribes Cyrus my Shepherd Fathers Iob saith I was a Father to the poor 2. Gods appointment By me Kings reign God led Israel by Moses ruled them by Judges and Kings 3. He hath given them authority The judgement is not yours but Gods 4. He gives them ability to rule In the Heavens there are two great lights and they not equal in the Earth there is the Lion among Beasts in the Sea the Leviathan among fishes in the air the Eagle among the Fowls God hath not equalled men in their naturals stature senses in their intellectuals nor graces Government was necessary 1. In innocency God appointed order among Angels 2. In the corrupt estate Societies need it for restraining evil Hab. 1. 14 15. supporting good else shame and fear the curbs of sin will be taken away Man is a sociable creature 3. In the state of grace Tit. 3. 1. Object The Apostle Peter 1 Pet. 2. 13. cals Magistracy a humane Ordinance or Creature Sol. It is Ordinatio Divina secundum substantiam humana secundum modum sinem It is Divine in regard of the chief Authour but humane subjectively or objectively because it is about the society of men and finally because it was instituted for the good of men Magistracy in general is appointed by God but the particular form whether Monarchy Aristocracy or Democracy is a humane Institution Crocius in his Antiweigelius part 2. c. 9. quaest 1. proves that Verè fidelis Magistratum potest gerere and answers the Arguments against Magistrates Evil Magistrates are a scourge to a people A certain holy man they say expostulated on a time with God why he had permitted Phocas being so cruel a man to be Emperour To whom a voice answered That if a worse man could have been found he should have been set over them the wickednesse of the world requiring it 2. The duties of the Magistrate Zanchius saith there are three Offices of a Magistrate 1. To ordain both those things which belong to Religion and the Worship of God and to publick peace honesty and justice 2. To judge impartially or as the Prophets speak to do justice and judgement Magistrates of all men should be just 2 Sam. 23. 3. in regard of their eminent place justice will secure them 3. To punish evil doers with the Sword Rom. 13. 4. Casaubon in his Commentaries upon Polybius reports of one Hiero King of Syracuse that he obtained that large Empire not by right of succession although in times past obtained by his Ancestors nor by violence but from the admiration of his vertue and that he administred that Kingdome after he had got it alwaies with clemency dexterity and faith and lived about 90. yeers integris omnibus
l. 3. p. 237 The Creation of it a special work of God l. 3. p. 237 238. It s circular motion refuted l. 3. p. 237. m. l. 3. p. 241. m Earthquake Earthquake the cause of it l. 3. p. 236. m. It is general or particular ibid. Ecclesiastes Ecclesiastes why so called its Author l. â— p. 36 The summe of it and the best Interpreters of it ibid. Election Election what the word signifies l. 3. p. 219 It is described ibid. And the description explained l. 3. p. 219 220 What the object of it l. 3. p. 220 Neither foreseen faith nor foreseen works the cause of it l. 3. p. 221 All are not Elected l. 3. p. 121 122 123 There is an Election of persons l. 3. p. 222 Element what and the number of the Elements l. 3 p. 237 238 Elephant his magnitude and understanding l. 3. p. 266 Empty no vacuum or meer empty place l. 3. p. 253 l. 4. p. 357 Epicure confuted l. 3. p. 296 300 Epistles Epistles why so called l. 1. p. 43 How they are divided and who best expounds them l. 1. p. 44 46 In what order they were written l. 1. p. 46 47 Ephesians who best expound it l. 1. p. 48 Erasmus commended l. 1. p. 113. m. 116. m Errour l. 4. p. 358 359 Esther Esther why so called and by whom written l. 1. p. 34 Who are the best Expositors of it ibid. Eternity The world not Eternal l. 2. p. 226 227. l. 3. p. 225 God is Eternal l. 2. p. 147 148 149 What Eternity is l. 2. p. 147 Evangelists Evangelists who l. 1. p 44 The harmony and difference between them l. 2 p. 4â— Evil. Evil what it is l. 8. p. 651 What deliverance from Evil means l. 8. p. 652 Excommunication what it is and its parts l. 6. p. 467 Exodus Exodus why the second Book of Moses is so called l. 1. p. 31 Contains a history of above a hundred years l. 1. p. 31 The best Expositors of it ibid. Expositors of Scripture who are the best among the Jews Fathers Papists Protestants l. 1. p. 112 113 Ezekiel Ezekiel what it signifies l. 1. p. 38 When he prophesied ibid. The best Expositors of it ibid. Ezra Ezra who the Author of it l. 1. p. 33 The best Expositor of it l. 1. p. 3â— F Faculty FAculty what l. 7. p. 540 Three reasonable Faculties in man ibid. Faith Faith what it is l. 7. p. 502 503 How taken in the New Testament l. 7. p. 499 500 Three things in it l. 7. p. 500 Its object and acts ibid. It s subject l. 7. p. 501 502 The degrees of faith l. 7. p. 503 Faith of Adherence and Assurance l. 7. p. 504 505 Its end is everlasting life l. 7. p. 505 How it is wrought ibid. How it differs from hope ibid. It is an excellent grace l. 7. p. 506 Whether Infants have Faith and whether it be in the glorified Saints l. 7. p. 506 507 Whether justifying Faith be commanded in the Decalogue whether it or repentance precede l. 7. p. 507 Christians should endeavour to live by faith and what it is to live by it l. 7. p. 507 508 Motives to get Faith and helps to it l. 7. p. 509 Whether Faith alone doth justifie l. 7. p. 503 528 529 Fruits of Faith l. 8. p. 744 745 746 747 Faithfull God is Faithfull l. 2. p. 184 185 What Faithfulnesse is l. 2. p. 185 186 Ministers must be Faithfull in their calling l. 6. p. 460 Fall of man l. 4. p. 303 304 Familists Familists rest wholly in an immediate private spirit l. 1. p. 16 Confuted l. 7. p. 539 Fasting What religious Fasting is l. 8. p. 735 736 What we must abstain from l. 8. p. 73 The ends and means of a religious Fast l. 8. p. 736 737 The usual time of a Fast and for Fasting l. 8. p. 737 The Popish Fasting condemned l. 8. p. 738 Fathers Fathers what they were l. 1. p. 112 113 Some of them commended l. 1. p. 112. to 116 Fear Fear what it is the kindes of Fear the measure of it l. 7. p. 571 How it is taken its object and effects l. 7. p. 571 572 Christs great Fear l. 5. p. 429 Feasting Holy Feasting the nature of it and helps to it l. 8. p. 739 Fire l. 3. p. 240 Fisheâ— a great work of God l. 3. p. 261 262 Flattery Flattery l. 4. p. 359 Flight what it is l. 7. p. 561 Forgiveness Forgiveness of sins what l. 7. p. 519 Every one of Christs subjects hath his sins forgiven l. 7. p. 519 The Forgivenesse of sins is free and full l. 7. p. 519 520 God only forgives sins l. 7. p. 520 What is the meaning of the fifth Petition of the Lords Prayer l. 8. p. 647 648 649 650 Auricular confession not necessary to Forgivenesse of sins l. 7. p. 520 521 Fowls their nature and use l. 3. p. 263. 264 Free-will l. 7. p. 495. to 500 Frost what it is l. 3. p. 247 G GAlatians who best expound it l. 1. p. 48 Genesis Why the first Book of Moses is so called l. 1. p. 31 Contains a History of above two thousand years ibid. The best Expositors of it ib. Why the Jews might not reade in the beginning of Genesis the beginning and end of Ezekiel nor in Canticles ibid. The first Chapter of it divided l. 3. p. 231 232 233 Gentiles Gentiles many predictions of their conversion l. 1. p. 10 Some of them give testimony to sundry passages in the Scripture l. 1. p. 15 Ghost The holy Ghost is God l. 2. p. 21â— Glory Glory what it is in God and its several acceptions l. 2. p. 194 195 The difference between praise honour and glory l. 2. p. 195 Gloria whence derived ibid. How Gods Glory is manifested l. 2. p. 196 A double Glory in things l. 2. p. 197 Consectaries from Gods Glory l. 2. p. 198 199 Glorious God is Glorious l. 2. p. 194 195 196 197 198 Gluttony l. 4. p. 359 360 God How he is called in several languages l. 2. p. 121 That there is a God l. 2. p. 121. to 128 The knowledge of God is necessary profitable difficult l. 2. p. 121 122 We know God three wayes l. 2. p. 122 There is a three-fold knowledge of God ibid. What God is l. 2. p. 132 133 How the word God is taken in Scripture l. 2. p. 133 The several name of God l. 2. p. 133 His Attributes whâ—â— they be ibid How they diâ—â—â—â— from Properties and what rules are to be observed in attributing them to God l. 2. p. 134 How his Attributes are divided l. 2. p. 135 Good God is Good the chiefest good l. 2. p. 172 173 Goodnesse Goodnesso what it is and what in God l. 2. p. 172 The Properties of his Goodnesse and the difference between his Goodness and that in the creature l. 2. p. 173 174 Gospel Gospel was written by many and