and believe the Gospel of which I am to speak now None can be Members or Citizens of the Kingdom of God but only those who are the Sons of God The means to become the Sons or Children of God is by Regeneration or New-birth This is the Mystery our Saviour told Nicodemus of when he came to him by night Except a man saith our Saviour be born again he cannot enter into the Kingdom of God Iohn 3. 3. Now Regeneration or New birth consists of these two parts Repentance towards God and Faith towards Christ according to that which the Apostle Paul told the Elders of the Church of Ephesus Acts 20. 21. that he had testified both to Iews and Greeks Repentance towards God and Faith towards our Lord Iesus Christ that is the whole mystery of Regeneration whereby a man becomes the Child of God and a member of his Kingdom Where we are to note and it will serve us to understand these things the better that Repentance properly and distinctly taken looks towards God the Father and Faith unto Christ our Mediatour The one is our returning unto God from whom we are gone astray by sin the other the means or way of our return unto him by Christ without whom we can neither be reconciled to our heavenly Father nor perform any service acceptable unto him These two therefore our Saviour distinguisheth when he saith Repent and believe the Gospel the one looking to his Father the other to himself Both joyned together make the New birth or a new man even as in natural generation the Soul being united with the Body makes a natural man Repentance here being as the Body or Matter which Faith in the Gospel of Christ inlivens and informs as a Soul Those therefore who make Faith a part of Repentance understand by Repentance the whole Regeneration of a sinner Otherwise if Repentance be taken precisely and distinctly as it is here by our Saviour then is not Faith a part but a necessary concurrent of Repentance as the Soul is no part of the Body but concurs therewith to the making of a Man And thus much I held needful to speak of Repentance and Faith in general to make my way the more straight and easie to the handling of them severally and apart which now I come unto And first to begin with that which is first Repentance REPENTANCE is A turning of the whole heart from Satan and Sin to serve God in newness of life I say from Satan and Sin because he that lives in Sin serves the Devil and belongs to his jurisdiction And therefore in our Baptism which is the Seal of our New birth we profess our Repentance by renouncing the Devil and all his works that is the works of Sin wherewith he is served and then we swear fealty to God saying I believe in God the Father Almighty maker of Heaven and Earth c. The Definition I have given you shall find full and whole in our Saviour's words to S. Paul when he appeared to him going to Damascus Acts 26. 18. as S. Paul himself reporteth them namely that he would send him to the Gentiles To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they might receive forgiveness of sins and inheritance among them that are sanctified Which voice S. Paul there saith V. 19. he was obedient unto and thereupon went and shewed first to the Iews and then to the Gentiles that they should repent and turn to God and do works meet for repentance V. 20. The Commission therefore given him in the words aforesaid was To preach Repentance And howsoever the name of Repentance be by a custome of speech restrained only to that Sorrow and Remorse for sin which is but the beginning of our Turning yet if we will speak according to Scripture as we must do when we expound it the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Repentance is of a larger extent signifying not only those pangs of Contrition wherewith Repentance begins but the whole change and journey as I may so speak of the Soul of a sinner leaving the service of the Devil and turning to the service of God For this word in the New Testament answers to that of Turning and Returning so frequent in the Old as appears not only by the Syriack which so renders it but by those places in the New Testament where the one is put to explain the other as in that of S. Paul now quoted And that the word Turning is of as large sense as I speak of I shall need go no further for proof than to the words of our Saviour to S. Paul even now mentioned But this will appear better by the ensuing Discourse of the Parts of Repentance Repentance as any one almost may gather by the Definition given thereof hath two parts according to the two terms à quo ad quem An aversion or turning away and A conversion or turning unto An aversion or turning away from Satan and Sin that is the first part then A conversion or turning unto God by newness of life that is the second part The one is a falling off from the Creature the other a betaking to the Creator The first some call Mortification from that phrase in Scripture of Dying to sin Rom. 6. 11. Col. 3. 3. that is of ceasing to be the servants of sin The second Vivification from that Scripture-phrase of Living to God Rom. 6. 11. Gal. 2. 19. that is of beginning to be to God-ward the first receiving virtue from Christ's death the other from his resurrection For to live in the Scripture notion is as much as to be to die as not to be Because therefore to turn away from Satan and Sin is to renounce them and to be no more their 's under them it is called Dying to sin and because to turn unto God by newness of life is to become his and be that to him which before we were not it is called Living unto God But the more usual name of the first part of Repentance or the act of aversion and turning away is Contrition a term borrowed from the Old Testament The other part is simply called Conversion unto God or by some Reformation or Newness of Life I shall use some of these terms so as not to neglect the rest And the first part of Repentance I will call Contrition or Dying to sin as the most easie expression of which I shall now begin to speak Contrition or Dying unto sin hath sometimes the whole name of Repentance and Turning given to it namely as often as the thing to be turned from is solely mentioned As Heb. 6. 1. we have repentance from dead works S. Peter saith to Simon Magus Act. 8. 22. Repent of thy wickedness S. Paul 2 Cor. 12. 21. speaks of repenting of uncleanness and sornication and lasciviousness In all which and the like places Repentance
seems to signifie only Contrition or the act of aversion and turning away from sin Otherwise as I have already said it signifies the whole act of our turning from the beginning to the end as appears plainly either when both terms are mentioned or but the thing or term to be turned unto as Acts 20. 21. Repentance unto God and Act. 26. 20. where S. Paul saith that he preached both to the Iews and Gentiles that they should repent and turn to God For no man can turn unto God unless he first have turned from the Devil But to leave words and come to the matter Contrition or Dying unto sin is such a Compunction of the Heart for the same as is joyned with a purpose to leave and forsake it Not every Compunction for sin is true Contrition but such a Compunction only as is joyned with a purpose to leave and forsake it Contrition hath therefore as you see two parts or degrees The first is A Compunction of the Heart for sin the second A Purpose to forsake and renounce sin The one is a turning away from sin in the affections or passions of the Mind the other is a turning of the Will Compunction is a turning in the affections and passions of the Mind and that not of one passion only but of every passion wherewith we abhor and fly a thing as evil as Fear Grief and Hate for we must turn with our whole hearts Fear leads the rank and trembles at the wrath of God and dreadful Iudgment to come when it shall be said to every unrepentant sinner Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels there to be tormented for ever and ever For Fear is of an evil to come Next comes Grief and laments that ever it was committed whereby we have incurred so great an evil as to become vassals of Satan and the loss of so great a good as the favour of Almighty God yea of so good and gracious a God as saith again and again As I live I have no pleasure in the death of the wicked but that the wicked turn from his ways and live What wretch would have lost the favour of such a God as this O that it were to do again I would never do it For we grieve at the presence of evil and absence of good as we joy in the contrary Thirdly comes Hate and begins to loath and detest sin as a thing not only hurtful but ugly and abominable a soul and beastly thing most contrary to and unbefitting the nature and excellency of a Reasonable creature as man is For we hate that which is contrary and love what is agreeable to us These are the several motions and degrees of that Compunction of Heart whereby a Repentant Soul turneth from his sin And that this is the order of them may appear because that is always first which may be without the rest Now a man may tremble at God's judgments for sin and wrath to come and yet not grieve for them yea a man may tremble and grieve too for his sins and yet not hate and loath them But all these repentant passions of Compunction though diverse in themselves yet are wont to be comprehended under the name of Sorrow and Remorse for sin Not as though that were the only passion in our Compunction but because all passions of the Mind which spring from the apprehension and sense of evil are grievous and painful and so may as by a general name be comprehended under the word Sorrow as the contrary passions being pleasing and delightful to nature may be and are wont to be comprehended under the name of Pleasure For Dolor and Voluptas Pain and Pleasure divide all our Passions between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every action of ours is attended with some either pleasure or pain Though yet there be among the doleful passions a passion peculiarly called Tristitia or Sorrow and among the delightful passions one likewise in special called Laetitia or Ioy. But all this Fear and Trembling at the wrath of God to come for sin this Sorrow for sin this Hating and Loathing of sin will not make our Contrition full and perfect unless our Will also do his part and resolve to forsake and leave it For so I defined true Contrition or Dying to sin to be A compunction of the Heart for sin joyned with a will and resolution to forsake it Hath then the wrath of God Almighty and the everlasting woe denounced to all impenitent sinners made thee fear and tremble Hath thy trembling been seconded with a true and hearty sorrow for thy sins Hath thy sorrow been such as brought forth hate and loathing of sin so that sin appeared ugly and abominable unto thee Hath there then followed a Will to be rid of it a Purpose to forsake and leave it Then art thou truly contrite and dead to sin-ward With this last act thy service of sin gave up the ghost Thou hast turned away bidden farewel and shaken hands with Sin and Satan An Effect of this Contrition is Confession when out of a contrite and wounded heart we acknowledge and lay open our sins before the face of Almighty God our heavenly Father begging pardon and forgiveness for them A Duty always necessary to be performed to God himself whom we have chiefly and principally offended and in some cases also convenient to be made unto his Ministers not only for advice but for consolation by that power and authority which God hath given them to exercise in his name according to that Whose sins ye remit shall be remitted For if we confess our sins saith S. Iohn 1 Epist. 1. 9. he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness and Proverb 28. 13. He that covereth his sins shall not prosper but whose confesseth and forsaketh them shall have mercy THUS have we seen the several degrees and steps of Contrition and Dying to sin Trembling at the fearful doom and vengeance due unto it Grieving for it Hating and loathing of it a Will and Purpose to forsake and leave it together with the common Effect of them Confession And so now we are arrived at the main Cardo and hinge of Repentance the Ioynt where the two parts thereof Aversion and Conversion meet and are knit together For where the Act of Aversion from sin endeth there Conversion unto God begins The last Act of turning from sin was that of the Will to forsake and leave it The same Act is the beginning of our turning unto God For no man can resolve to forsake and leave sin but he must purpose also to lead a new life to God Nor can any man have a purpose to lead a new life but he must withal resolve to leave sin This is then the main Ioynt of Repentance where the Spirit and Grace of God the vis 〈◊〉 〈◊〉 〈◊〉
Good spell that is the good speak or say the good tidings the word of good news Under which name it was revealed by the Angel to the Shepherds who were watching their flock in the fields the night our Saviour was born Behold saith the Angel I bring you good tidings of great joy which shall be to all people For unto you is born this day a Saviour which is Christ the Lord Luk. 2. 10 11. I call it the glad tidings of Salvation to be attained by Christ for so much the name of Saviour implies And saith S. Paul 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation That Iesus Christ came into the world to save sinners Neither is there saith S. Peter Acts 4. 12. Salvation in any other for there is no other name under heaven given among men whereby we must be saved The next words I used shew the way and manner how and whereby Christ purchased this Salvation unto men and the means whereby it is attained through him namely by cancelling of sin by his alonement made he reconciles us to his Father that we through him might turn unto God and perform works of obedience acceptable unto eternal life All which was foretold by Daniel chap. 9. 24. where prophesying of the time of Messiah's coming he said Seventy weeks were determined upon the people and upon the holy city to finish transgression and to make an end of sin and to make reconciliation for iniquity and to bring in everlasting righteousness To prove in particular that Christ dyed for sin I shall not need No man that ever read the Gospel but knows it That by the atonement he made for sin by death he hath reconciled us to his Father is as evident by what S. Paul tells us 2 Cor. 5. 19. That God was in Christ reconciling the world unto himself not imputing their trespasses to them That the ministery of the Gospel is the Ministery of reconciliation v. 18. whose Ministers as Embassadors for Christ beseech men in Christ's stead to be reconciled unto God v. 20. For by reason of Sin all mankind is at enmity with God and liable to eternal wrath Christ by taking our sins upon him abolished this enmity and set us at peace with God his Father according to that the Quire of Angels sang at his blessed Birth Glory be to God on high and on earth Peace Good-will towards men that is Glory be ascribed to God forasmuch as Peace was come upon earth and Good-will towards men All this is plain But that which the greatest part of men as may be guessed by their practice seem to make question of is that last parcel of my Description That therefore Christ took away sin and reconciled us to his Father that we might through him whose righteousness is imputed to us perform works of piety and obedience which God should accept and crown with eternal life But that this is also a part of the Gospel as well as the former is plain and evident First by that of S. Peter 1 Ep. ch 2. ver 24. where he tells us That Christ his own self bare our sins in his own body on the tree that we being dead to sin might live unto righteousness Secondly by that of the Apostle Paul to Titus ch 2. 11 c. The grace of God saith he that bringeth Salvation hath appeared unto all men Wherefore Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Looking for that blessed hope the glorious appearing of the great God and our Saviour Iesus Christ Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Is not this plain Thirdly by that of the same Apostle Eph. 2. 10. where the Apostle having told us v. 8 9. that we are saved by grace through faith and not of works that is not according to the Covenant of works wherein the exact performance was required lest any man should boast namely that he was not beholden to God for grace and favour in rewarding him he adds presently lest his meaning might be mistaken That we are God's workmanship created in Christ Iesus unto good works which God hath before ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should walk in them As if he should say Though of our selves we are no ways able to perform those works of obedience ordained by God aforetime in his Law for us to walk in yet now God hath as it were new created us in Christ that we might perform them in him namely by way of acceptation though they come short of that exactness which the Law requireth And thus to be saved is to be saved by grace and favour and not by the merit of works because the foundation whereby our selves and services are approved in the eyes of God and have promise of reward is the mere favour of God in Iesus Christ and not any thing in us or them Agreeable to these Scriptures is that in the Revelation where glory is ascribed to Iesus Christ who loved us and washed us from our sins in his own bloud and hath made us Kings and Priests unto God his Father that is that he might make us kings and Priests unto God his Father For and is here to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that Kings to subdue the world the flesh and the Devil Priests to offer Sacrifices of prayer thanksgiving works of mercy and other acceptable services to our heavenly Father Moreover and besides these express Scriptures this Truth may be yet further confirmed by Demonstration and Reason Repentance is a forsaking of sin to serve God in newness of life Now the Gospel includes Repentance as the subject wherein it worketh as the Body which it enliveneth as a Soul Or to use a similitude from weaving Repentance is the warp of the Gospel and the Gospel the woof of Repentance Repentance is as the warp which the Gospel by the shuttle of Faith runs through as the woof whence proceeds the web of Regeneration Therefore is Repentance everywhere joyned with the Gospel Both Iohn Baptist and our Saviour so published it Repent for the Kingdom of heaven is at hand Repent and believe the Gospel Our Saviour in his last words or commission to his Disciples tells them Luk. 24. 47. that Repentance and Remission of sins which is the Gospel should be preached in his Name among all Nations beginning at Ierusalem All which is elsewhere comprised in the sole name of preaching the Gospel which argues that the Gospel of Christ and consequently our Faith in the same supposeth Repentance as the ground to do its work upon So S. Peter in his first Sermon Acts 2. 38. conjoyns them Repent saith he and be baptized in the name of Iesus Christ for the remission of sins as if he had said Repent and that thy Repentance may be available betake
thy self to Christ become a disciple and a member of his Kingdom S. Paul likewise taught the Gospel in like manner for himself tells us so Acts 20. 21. that he testified both to Iews and Gentiles Repentance toward God and Faith toward our Lord Iesus Christ. Repentance therefore and the Gospel cannot be separated If Repentance includes newness of life and good works the Gospel doth so For Christ is the way of Repentance without Repentance there is no use of Christ and without Christ Repentance is unavailable and nothing worth for without him we can neither be quit of the sins we forsake nor turn by a new life unto God with hope of being received He is the blessed Ferry-man and his Gospel is the Boat provided by the unspeakable mercy of God for the passage of this Sea As therefore in Repentance we forsake sin to serve God in newness of life so in the tenour of the Gospel Christ delivers us from sin that we might through Faith in him bring forth the fruits and works of a new life acceptable to our heavenly Father Hence it is that we shall be judged and receive our sentence at the last day according to our works Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world For I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me Forasmuch as ye have done these things unto the least of my brethren ye have done them unto me Lord how do those look to be saved at that day who think good works not required to Salvation and accordingly do them not Can our Saviour pass this blessed sentence upon them No assuredly he will not But if the case be thus in the Gospel What is the reason will some men say that the Apostle tells us that we Christians are no longer under the Law nor justified by the works of the Law but under Grace and justified by Faith only I answer It is true that we are justified that is freed and acquitted from sin by Faith only But besides Iustification there is a Sanctification with the works of piety towards God and righteousness towards men as the Fruits yea as the End of our Iustification required to eternal life For therefore we are justified that we might do works acceptable to our heavenly Father through the imputation of the Righteousness of Christ which of our selves we could not and so obtain the reward he hath promised the doers of them As for the Law it is to be considered either as a Rule and so we are bound to conform and frame our actions to it for who dare deny but a Christian is bound to fear God and keep his Commandments or the Law may be considered as it is taken for the Covenant of works The Apostle when he disputes of this argument by the Law means the Covenant of works which he also calls The Law of works and by Faith and the Law of Faith he understands the Covenant of grace the condition whereof is Faith as will easily appear to him that shall diligently read the third and fourth chapters of the Epistle to the Galatians where he expresly changeth those terms of Law and Faith into the equivalent appellations of the Two Covenants Now as the Law is taken for the Covenant of works the Seal whereof was Circumcision 't is true we are not under it For the Covenant of works called by the Apostle the Law is that Covenant wherein Works are the condition on our part which if we perform in every point as the Law requires we are justified before God as keepers of his Covenant otherwise if we fail in the least thing we are condemned as guilty of the breach thereof Under this Covenant we are not for if we were and were to be judged according to it alas who could be saved For all saith the Apostle have sinned and come short of the glory of God There is none righteous no not one But the Covenant we are under is Believe and thou shalt be saved the Covenant of Grace the condition of which Covenant on our part is not the doing of works which may abide the Touch-stone of the Law but Faith in Iesus Christ which makes our works though of themselves insufficient and short of what the Law requires accepted of God and capable of reward This is that S. Iohn saith 1 Ep. 5. 3 4. That to love God is to keep his commandments and his commandments now under the Gospel are not grievous For whatsoever is born of God overcomes the world and this is the victory that overcometh the world even our Faith c. Whence our Saviour also saith that his yoke the yoke of the Gospel was easie and his burthen light The condition of the first Covenant was that which we could not do the condition of the second Covenant is that which enableth us to do and makes accepted what we can do and this is the Covenant of the Gospel a Covenant of savour and grace through Iesus Christ our Lord. And thus we have seen what the Apostle's meaning is when he saith we are not under the Law but under Grace Not as though a Christian were not bound to walk after God's commandments but that the exact fulfilling of them is not the condition whereby we are justified in the New Covenant but Faith in Iesus Christ in whom whosoever cometh unto the Father is accepted be his offering never so mean so it be tendered with sincerity and truth of heart Most unworthy therefore should we be of this so great and unspeakable favour of Almighty God our heavenly Father offered us in the Gospel if when he hath given us his only Son to make the yoak of our obedience easie and possible to be born we contemning this superabundant grace should refuse to wear and draw therein Far be it from the heart of a Christian to think it possible to have any benefit by Christ as long as he stands thus affected or ever to win the prize of eternal life without running the race appointed thereunto Shall we sin that grace may abound saith S. Paul God forbid THUS much of the Gospel Now of Faith whereby we are partakers of the grace therein being the condition of the New Covenant which God hath struck with men Faith is to believe the Gospel that is to attain Salvation through Christ. But there is a three-fold Faith wherewith men believe in Christ. 1. There is a false Faith 2. there is a true Faith but not a saving and 3. there is a saving Faith A false Faith is to believe to attain Salvation by Christ any other way than God hath ordained as namely to believe to attain Salvation through him without works of obedience to be accepted of
unto Christ is I will farther make plain thus He that believeth that Christ is an atonement to God for the sins of all repentant sinners and surely he is an atonement for none else must repent and turn from all his sins that so Christ may be an atonement for him else he embraceth not what he believeth He that believes that God in Christ will accept and reward our obedience and works of Piety though short of perfection and of no worth in themselves must apply himself accordingly to do works of Religion and Charity that God in Christ may accept and reward them For our Belief is not that saving Belief until we apply our selves to what we believe To believe to attain Salvation through Christ without works of obedience to be accepted in him is as I have already said a false Faith whereof there is no Gospel no Promise To believe the contrary That Christ is given of God to such only as shall receive him to perform acceptable obedience to God through him and yet not to apply and buckle our selves thereto were indeed to believe what is true but yet no saving Faith because we embraced not the thing we believed as we believed it Thou sayest then thou hast Faith and believest that Christ is the atonement to God for the sins of all such as leave and forsake their sins by Repentance why then repent thee of thy sins that Christ may be an atonement for thee Thou sayest thou hast this Faith That God in Iesus Christ will accept thy undeserving works and services unto eternal life why then embrace thou Christ and rely upon him for this end that thou mayest do works of Piety towards God and Charity towards men that so God in Christ may accept thee and them unto eternal life Now if this be the Faith which is Saving and unites us unto Christ and no other then it is plain That a saving Faith cannot be severed from good works because no man can embrace Christ as he is promised but he must apply himself to do them For out of that which hath been spoken three Reasons may be gathered for the necessity of them First It is the end of our Faith and Iustification by Christ yea the end why he shed his bloud for us that we being reconciled to God in him might bring forth fruits of righteousness which else we could never have done This is no Speculation but plain Scripture S. Peter 1 Ep. 2. 24. telleth us that Christ his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness S. Paul Tit. 2. 11 12 13 14. The grace of God saith he that bringeth salvation hath appeared unto all men wherefore Teaching us that denying ungodliness and worldly lusts we should live soberly and righteously and godly in this present world Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works These words contain the Summe of all I have hitherto told you That Christ is therefore given us to be a Propitiation for our sins and to justifie us that in him we might walk before God in newness of life so to obtain a Crown of righteousness in the world to come Answerable is that place Ephes. 2. 10. where the Apostle having told us v. 8 9. we are saved by grace through saith and not of works lest any man should boast he adds presently lest his meaning might be mistaken as it is of too many That we are God's workmanship created in Christ Iesus unto good works which God hath before ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should walk in them as if he should say Those works of obedience ordained by God aforetime in his Law for us to walk in which we could not perform of our selves now God hath as it were new moulded us in Iesus Christ that we might perform them in him namely by way of acceptation though they come short of that exactness the Law requireth And thus to be saved is to be saved by Grace and Favour and not by the Merit of works because the Foundation whereby our selves and our services are approved in the eyes of God and acquitted of guilt which the Scripture calleth to be justified is the mere Favour of God in Iesus Christ and not any thing in us And this way of Salvation excludes all boasting for what have we to boast of when all the righteousness of our works is none of ours but Christ's imputed to us whereby only and not for any merit in themselves they become acceptable and have promise of Reward But that men should be saved by Christ though they be idle and do nothing I know no such Grace of God revealed in Scripture Now that in Christ we may perform works of righteousness which God will accept and crown is plain by the tenour of Scripture S. Paul Phil. 1. 11. desires that the Philippians might be filled with the fruits of righteousness which are by Iesus Christ unto the glory and praise of God And the same Apostle tells the Romans Rom. 6. 22. That being made free from sin and become servants to God they have their fruit unto holiness and the end everlasting life that is as the Syriack turns it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have holy fruits whose end is life eternal And if we would seriously consider it we should find That the more we believe this righteousness of Faith in Christ the more reason we have to perform works of service and obedience unto God than if we believed it not For if our works would not be acceptable with God unless they were compleat in every point as the Law required if there were no reward to be looked for at the hands of God unless we could merit it by the worthiness of our deeds who that considers his own weakness and insufficiency would not sooner despair than go about to please God by works He would think it better to do nothing at all than to endeavour what he could never hope to attain and so lose his labour But we who believe that those who serve God in Christ have their failings and wants covered with his righteousness and so their works accepted as if they were in every point as they should be why should not we of all men fall to work being sure by Christ's means and merit we shall not lose our labour A second Motive why we should do good works is Because they are the Way and Means ordained by God to obtain the Reward of eternal life without which we shall never attain it Without holiness no man shall see God Heb. 12. 14. Look to your selves saith S. Iohn Ep. 2. ver 8. that ye lose not those things ye have wrought but that ye may receive a full reward The
spoken of the Influence of life into a Christian's actions in general But as in natural life so in spiritual are many Branches as the words of my Text imply speaking not singularly of one Issue but plurally of many Issues of life For that which lives exerciseth many living acts as so many streams flowing from the Fountain of life none of which belong unto that which liveth not These Issues in Nature are five Health Nourishment Growth Sense and Motion and the Heart is the Fountain of them all without it they are not they cannot be but as it fareth so fare they all The like unto these are to be found in our spiritual life of which I will speak somewhat in special the rather because every of them are as so many Motives to incite us to the attainment of this life to God-ward by serving him in Sincerity and Truth 1. The first Issue of Spiritual life flowing from the Heart is spiritual Health For the curing of our Souls of their Spiritual diseases must begin at the Hearts and the inward causes of corruption must thence be purged before there can be any true Reformation or sound Health in the outward parts Even as the heat of the Face is not much abated by casting water and cooling things upon it but by allaying inwardly the heat of the Liver Again That which seems to spring and flourish in our lives unless it be rooted in the Heart will wither and die The Fig-tree that only made a shew with leaves having no fruit in the end being cursed lost the leaves too wherewith it deceived our Saviour So the Seed which sprouted upon the stony ground is said to have withered because it had no root And if an Apple seem never so beautiful yet if it be rotten at the core it will quickly putrifie 2. The second Issue of spiritual life is spiritual Nutrition whereby the Soul continually feeds upon Christ in his Word and Sacraments But this is in none whose works and actions issue not from the Heart by Sincerity and Truth For where Hunger and Thirst is not the body is not nourished He must have a stomach to his meat that will have good by it Chewing in his mouth will not do it though he swallow it if his stomach be against it he will vomit it up again And can this spiritual hunger and spiritual thirst be where the inward man is not sanctified Can he have a Spiritual stomach whose heart is not cleansed 3. The third Issue of Spiritual life is spiritual Growth It is God's wont to reward the sincerity of a little grace with abundance of great graces Nathanael a man of no great knowledg yet being a true Israelite void of guile is further enlightened by our Saviour who gives him a sight of the true Messiah endues him with true faith and promises him still greater matters A weak and dim knowledg had the Eunuch and Cornelius in the Mystery of Godliness yet because they worshipped God sincerely an Evangelist was sent to the one and an Angel and an Apostle to the other to give them clearer light of the Gospel and a fuller largess of spiritual gifts The curse of God is upon Hypocrisie to destroy a great deal a great stock of grace but his blessing is upon Sincerity to improve a little portion to a greater measure A little Spring is better than a great Pond for in Summer when Ponds are dried up little Springs will still hold out 4. The fourth Issue of Spiritual life is spiritual Sense the Sense and feeling of the favour of God This no man shall ever find who lives not the life of sincerity For this is the most found and undeceivable evidence of our portion and interest in the power and purity of Christ's saving passion and sanctifying bloudshed 5. The fifth Issue of Spiritual life is spiritual Motion such I call Alacrity and Courage Sincerity is the cause of these It makes us chearful in all duties of service and obedience unto God it makes us valiant and courageous in all dangers trials and temptations begetting in us a true manly generous and heroical spirit The wicked saith Solomon Prov. 28. 1. flee when no man pursueth but the righteous are bold as a Lion DISCOURSE XXXVIII ISAIAH 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon I Will not speak of the coherence of these words for they are an entire sense of themselves and contain in them two parts First The Conversion of a sinner Secondly The Condition of one so converted The Conversion of a sinner is exprest in three degrees In the forsaking of wicked wayes In the forsaking of evil thoughts and thirdly In returning again unto the Lord. Let the wicked forsake his way and the unrighteous man his thoughts and let him return to the Lord. The Condition or State wherein he stands who hath done all this is no state of Merit but of Mercy no not so much as a little Merit but even abundant Mercy If the Lord after all this accepts him it is because he will have mercy upon him if our God forgive he doth even abundantly pardon Of these I intend to speak in order and first of the First which is The Conversion of a sinner which is as I have said laid down in three degrees or steps the latter always excelling the former Even as in the Temple of Solomon he that would approach the Mercy-seat of God must ascend through three parts of the Temple the Court the Holy Place and the Holy of Holies So must he that will attain this Condition of Mercy mount these three steps of Repentance that he may enter into that glorious Sanctuary which is not made with hands where the great God that â—hews mercy unto thousands lives for ever and ever The first two of these forementioned degrees To forsake a wicked way To rid the heart of evil thoughts lest they seem but one thing expressed in many words I must handle both together that by comparing I may the better distinguish them As for the latter therefore of these words they have no great difficulty and therefore will not need much explication but in the former Let the wicked man forsake his way the Metaphor of way causeth some obscurity which I think is thus to be unfolded Every way implies a walking a way being that wherein men use to walk In whatsoever sense therefore the Metaphor of walking is taken elsewhere in Scripture in the same is way taken here But To walk in Scripture seems in a special and proper sense to signifie the outward life and conversation of men For as in the natural man the act of progression or moving to and fro is the most external act of all others and the most obvious to the sense of every one So in a man
Rom. 12. 11. 3. Zeal is that which carries our Devotions up to Heaven As Wings to a Fowl Wheels to a Chariot Sails to a Ship so is Zeal to the Soul of Man Without Zeal our Devotions can no more ascend than Vapours from a Still without fire put under it Prayer if it be fervent availeth much but a cold Sute will never get to Heaven In brief Zeal is the Chariot wherein our Alms our Offerings and all the good works we do are brought before the Throne of God in Heaven No Sacrifice in the Law could be offered without fire no more in the Gospel is any Service rightly performed without Zeal Be zealous therefore lest all thy works all thy endeavours be else unprofitable Rouze up thy dull and heavy Spirit serve God with earnestness and fervency and pray unto him that he would send us this fire from his Altar which is in Heaven whereby all our Sacrifices may become acceptable and pleasing unto him AND thus I come to the next thing in my Text Repentance Be zealous and repent Repentance is the changing of our course from the old way of Sin unto the new way of Righteousness or more briefly A changing of the course of sin for the course of Righteousness It is called also Conversion Turning and Returning unto God This matter would ask a long discourse but I will describe it briefly in five degrees which are as five steps in a Ladder by which we ascend up to Heaven 1. The first step is the Sight of Sin and the punishment due unto it for how can the Soul be possessed with fear and sorrow except he Understanding do first apprehend the danger for that which the Eye sees not the Heart rues not If Satan can keep sin from the Eye he will easily keep sorrow from the Heart It is impossible for a man to repent of his wickedness except the reflect and say What have I done The serious Penitent must be like the wary Factor he must retire himself look into his Books and turn over the leaves of his life he must consider the expence of his Time the employment of his Talent the debt of his Sin and the strictness of his Account 2. And so he shall ascend unto the next step which is Sorrow for sin For he that seriously considers how he hath grieved the Spirit of God and endangered his own Soul by his sins cannot but have his Spirit grieved with remorse The Sacrifices of God are a contrite Spirit Neither must we sorrow only but look unto the quality of our Sorrow that it be Godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the quantity of it that it be Great We must fit the plaister to the wound and proportion our sorrow to our Sins He that with Peter hath sinned heinously or with Mary Magdalen frequently must with them weep bitterly and abundantly 3. The Third step of this Ladder is the Loathing of sin A Surfiet of Meats how dainty and delicate soever will afterwards make them loathsome He that hath taken his fill of sin and committed iniquity with greediness and is sensible of his supersinity or abundance of naughtiness and hath a great Sorrow for it he will the more loath his sins though they have been never so full of delight Yea it will make him loath himself and cry out in a mournful manner with S. Paul Rom. 7. 24. O wretched man that I am who shall deliver me from this body of death 4. The fourth step is the leaving off Sin For as Amnon hating Tamar shut her out of doors So he that loaths and hates his Sins the sight the thought the remembrance of them will be grievous unto him and he will labour by all good means to expel them For true Repentance must be the consuming of sin To what purpose doth the Physician evacuate ill humors if the Patient still distempers himself with ill diet What shall it avail a man to endure the launcing searching and tenting of a wound if he stay not for the cure So in vain also is the Sight of sin and the Sorrow for and Loathing of Sin if the works of darkness still remain and the Soul is impatient of a through-cure And therefore as Amnon not only put out his loathed Sister but bolted the door after her as it is said in the forequoted place So must we keep out our sins with the Bolts of Resolution and Circumspection Noah pitched the Ark within and without Gen. 6. 14. So to keep out the waters and a Christian must be watchful to secure all his Senses External and Internal to keep out sin 5. The Fifth and last step is the Cleaving unto God with full purpose of heart to walk before him in newness of life All the former Degrees of Repentance were for the putting off of the Old man this is for the putting on of the New For ubi Emendatio nulla Poenitentia necessariò vana saith Tertullian de Poenit. c. 2. Where there is no Reformation there the Repentance must needs be vain and fruitless for as he goes on caret fructu suo eui eam Deus sevit i. e. hominis saluti it hath not its fruit unto holiness nor the end everlasting life Rom. 6. 22. And thus have I let you see briefly What Repentance is Will you have me say any more to make you to affect it as earnestly as I hope by this time you understand it clearly Know then that this is that which opens Heaven and leads into Paradise This is that Ladder without which no man can climb thither and therefore as S. Austin saith Mutet vitam qui vult accipere vitam Let us change our life here if we look for the Life of Glory hereafter Let us leave the old way of sin for the new way of righteousness and to apply all to my Text Let us change our course of Lukewarmness for a course of fervency in God's service our dull and drowsie Devotions for a course of Zeal Be zealous and Repent AND thus I come to the Third thing I propounded namely the Connexion and dependance of these latter words Be zealous therefore and Repent upon the former As many as I love I rebuke and chasten Many things might be here observed but I will name but one which is this That Repentance is the means to avoid and prevent God's Iudgments For as Tertullian in his de Poenitentia observes * Qui poenam per judicium destinavit idem veniam per poenitentiam spospondit He that hath decreed to punish by Iustice hath promised to grant pardon by Repentance And so we read in Ieremy 18. 7. When I shall speak saith the Lord there concerning a Nation or Kingdom to pluck up to pull down and to destroy it If that Nation against whom I have pronounced turn from evil I will repent of the evil which I thought to do unto them And in Ezekiel 18. Repent and turn
the Apocalyptick Visions is expounded by the Angel 432 582. why she is said to have a golden cup in her hand and her Name written in her forehead 525 Wilderness Israel's being in the Wilderness and the Churche's abode in the Wilderness compared 906 907 Wing signifies in Dan. 9. an Army the fitness of the word to signifie thus 707. Wing of abominations is an Army of Idolarrous Gentiles ibid. How the Roman Army was the Army of Messiah 708 Witnesses why Two and in sackcloth 480 481. the two Wars of the Beast against them 765. their Slaughter how far it extends 760 761. their Death and Resurrection how to be understood 484 Women Why the Corinthian women are reproved for being unveiled or uncovered in the Church 61. how they are said to prophesie 58 59 Works Good Works 3 qualifications of them 217 c. 3 Reasons for the necessity of them 215 c. God rewards our Works out of his mercy not for any merit in them 175 World Heaven and Earth put according to the Hebrew idiom for World 613. That the World should last 7000 years and the Seventh Thousand be the Beatum Milleunium was an ancient Tradition of the Iews 892. World sometimes in Scripture put for the Roman Empire 705 Worship External worship required in the Gospel 47. Four Reasons for it 349 350. The Iews worshipped versus Locum praesentiae 394. That such Worshipping is not the same with worshipping God by an Image 395 To worship God in spirit and truth what 47. 48. The Worship directed to God is Incommunicable and why 638 639 Y. YEars That the Antichristian Times are more than 3 single Years and an half proved by 5 Reasons 598. The 70 years Captivity of the Iews in Babylon whence to be reckoned 658 Z. ZAchary The 9 10 and 11 Chapters in his Book seem to befit Ieremy's time better 786 833 c. Zebach or The bloudy Sacrifice defined 287 Zipporah deferred not the circumcision of her child out of any aversation of that Rite 52. her words in Exod. 4. 25. vindicated from the common misconstruction 53 c. ERRATA Page 481. line 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 790. l. 14. for Page r. Figure pag. 495. l. 10. r. Angelo pag. 496. l. antepenult r. legibus pag. 498. l. 1. r. crudelitate l. 41. r. Caesarum imperium A Catalogue of some Books Reprinted and of other New Books Printed since the Fire and sold by Richard Royston viz. A Paraphrase and Annotations upon all the Books of the New Testament by H. Hammond D. D. in Fol. Third Edition Ductor Dubitantium or the Rule of Conscience in Five Books in Fol. by Ier. Taylor D. D. and late Lord Bishop of Down and Gonnor The Practical Catechism together with all other Tracts formerly Printed in 4 o in 8 o and 12 o his Controversies excepted now in the Press in a large Fol. By the late Reverend H. Hammond D. D. The Great Exemplar or the Life and Death of the Holy Iesus in Fol. with Figures suitable to every Story Ingrav'd in Copper By the late Reverend Ier. Taylor D. D. Phraseologia Anglo Latina or Phrases of the English and Latine Tongue By Iohn Willis sometimes School-master at Thistleworth together with a Collection of English Latine Proverbs for the use of Schools by William Walker Master of the Free-School of Grantham in 8 o new The Whole Duty of Man now Translated into the Welch Tongue at the command of the four Lord Bishops of Wales for the benefit of that Nation By Io. Langford A. M. in 8o. The Christian Sacrifice a Treatise shewing the necessity end and manner of Receiving the Holy Communion together with suitable Prayers and Meditations for every Month in the Year and the Principal Festivals in memory of our Blessed Saviour in 8 o By the Reverend S. Patrick D. D. Chaplain in Ordidinary to his Sacred Majesty A Friendly Debate between a Conformist and a Non-conformist in 8o. Peace and Holiness in three Sermons upon several occasions the First to the Clergy Preached at Stony-Stratford in the County of Buoks being a Visitation-Sermon published in Vindication of the Author The Second preached to a great Presence in London The Third at the Funeral of M rs Anne Norton by Ignatius Fuller Rector of Sherrington in 8 o new A Discourse concerning the true Notion of the Lords Supper to which are added two Sermons by R. Cudworth D. D. Master of Christs-Colledge in Cambridge in 8o. The Works of the Reverend and Learned Mr. Iohn Gregory sometimes Master of Arts of Christ-Church in Oxon. 4o. The Sinner Impleaded in his own Court to which is now added the Signal Diagnostick by Tho. Pierce D. D. and President of St. Mary Magdalen-Colledge in Oxon. in 4o. Also a Collection of Sermons upon several occasions together with a Correct Copy of some Notes concerning Gods Decrees in 4o. Enlarged by the same Author Christian Consolations drawn from Five Heads in Religion I. Faith II. Hope III. The Holy Spirit IV. Prayer V. The Sacrament Written by the Right Reverend Father in God Iohn Hacket late Lord Bishop of Leichfield and Coventry and Chaplain to King Charles the First and Second in 12 o new A Disswasive from Popery the First and Second Part in 4 o by Ier. Taylor late Lord Bishop of Down and Connor The Principles and Practises of certain several Moderate Divines of the Church of England also The Design of Christianity both which are written by Edward Fowler Minister of Gods Word at Northill in Bedfordshire in 8o. A Free Conference touching the Present State of England both at home and abroad in order to the Designs of France in 8 o new to which is added the Buckler of State and Iustice against the design manifestly discover'd of the Universal Monarchy under the vain Pretext of the Queen of France her pretensions in 8o. Iudicium Vniversitatis Oxoniensis à Roberto Sandersono S. Theologiae ibidem Professore Regio postea Episcopo Lincolniensi in 8o. The Profitableness of Piety open'd in an Assize Sermon preach'd at Dorchester by Richard West D. D. in 4 o new A Sermon preached at the Funeral of the Honourable the Lady Farmor by Iohn Dobson B. D. Fellow of St. Mary Magdalen-Colledge in Oxon. in 4 o new THE END * All of them except some few mentioned at the end of this Preface * None of which were number'd among the Errata * Pag. 109. lin 21. ‖ These the Author a little before calls the Two parts of Repentance Aversion from sin the first Conversion to God the second part ‖ See p. 280. lin ult ‖ See p. 276 279 281. * Luk. 6. * Chap. 4. 15. * Chap. 2. ‖ Rev. 10. 9. * See a particular account both of the Enlargements and of the Additiâ—nals at the end of this Preface * See a particular account both of the Enlargements and of the Additiâ—nals at the end of this Preface * See Epistle 97. p. 881. * p.
or the Trespass-offering to be for a thing done also against some Negative Precept but as yet not certainly known by the party to be a violation or breach of the Precept * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 28. 10. Holocaustum juge What 's meant by a Diverse Sacrifice Of the Offerings which were Simply Holy viz. Terumoth or Heave-Offerings The Terumah defined The Terumah or Heave-offering was either Definite or Indefinite and this either Commanded or Free The Commanded was either General or Special * The Freewill-Offering was either more or less solemn That the Terumoth were not Typical and that their main End was not Ceremonial but Moral * Hebr. 1â— Offerings Eucharistical and Euctical described The Qualifications of Offerings Eucharistical and Votal * Hos. 14. 2. Heb. 13. 15. The fruit of our lips How these Offerings were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apolog. 2. * This or the like wâ—rd was wanting 〈◊〉 the Manuscript In the writings of the Ancient Fathers are frequently opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vid. Iustin. Mart. in Apol. 2. Euseb. Dem. Evang. l. 1. â— 10. l. 5. c. 23. * Verse 13. Verse 15. Exod. 23. 15. Deut. 16. 16. 1 Cor. 16. 2. * L. 4. c. 34. Mal. 1. 6. * AElian var. hist. lib. 1. cap. 32. Matth. 2. 2. L. 4. c. 34. * In Ep. ad Sâ—yrnensâ—â— Of these three see more in Book II in the Treatise Of the Christian Sacrifice chap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing which we bless 1 Cor. 10. 16. 〈…〉 Tertullian 〈◊〉 Scap. c. 2. Cyrill 〈◊〉 Mystagog 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The living creatures were Bullocks Sheep or Goats Levit. 3. The other things without life and which were â—â—r food that were offered up were the unleavened cakes and wafers of fine flour and oil as also leavened bread c. which according to the Law Levit. 7. were required in every Peace-offering of Thanksgiving whence it was called The Peace-offering that was offered with bread * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Luke 22. 19. 1 Cor. 11. 24. 1 Cor. 11. 26. * Lib. 4. c. 32. Mal. 1. 11. Revel 3. 19. * Rev. 2. 2 3. Observat. 1. * Heb. 12. 10. God chastent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our profit and particularly that we might be partakers of his holiness * Hos. 2. 6. * Num. 12. 10. * Luk. 1. 22. 1 Cor. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God ◠〈◊〉 or â—â—llage * Iunius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab acri Some Greek Copees render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the bitter and to this sense are the Syriack and Arabick Versions here Sen. lib. de Provid c. 2. Paternum Deus habet adversùs bonos viros animum illos fortiù amat doloribus ac damnis exagitat ut verum colligant robur Observat. 2. * Wisd. 12. 22. Wâ—â—reas thou O Lord dost chasten us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou sâ—ourgest our enemies a thousand times more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observat. 3. * Exod. 34. 6. Ezek. 33. * Pro. 1. 20. 22 * Vers. 26. 27. * That by Wing of abominations for so it should be rendred rather than the overspreading of abominations 〈◊〉 meant here an Army of Idolatronâ— Gentiles or the Roman Army that destroy'd Ierusalem see a clearly proved in Book III. in the Treatise of Daniel's Weeks Use 1. Use 2. The Nature of Zeal a Psal. 19. 10. b Ps. 119. 72. c Vers. 162. d Iob 23. 12. e Ps. 119. 136. f Ier. 9. 1. g Ps. 119. 81 82. h Vers. 120. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignem alienum qui non erat â— coelo misâ—â—â—s sumptus ex Altari aeneo ubi crat Igâ—is sacâ—r demissuâ—e 〈◊〉 3 Kinds and Characters of False zeal * 2 Kings 9. 20. * Ch. 10. 16. 1 Kings 21. * The Silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Diana not for Diana as in our Translation were little Shrines or Cabinets made like little Temples or Chappels and in the form of her Temple at Ephesus wherein was the Image of Diana These Demetrins made and sold to the people that came to Ephesus wâ—â— took them hoâ—e with them to worship by * Rom. 10. 2. * Acts 26. 9. * Ch. 3. 13. * 2 Sam. 21. 1 2. * Luke 9. 54. * Iohn 18. 10. Object Answ. Deut. 6. 5. Mark 12. 30. Exod. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 16. * Ier. 8. 6. 〈…〉 * 2â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. 21. * 2 Sam. 13. 17. * Origen hom 2. in Gen. 6. Vult te architectus Ecclesiae Christus corpore Sanctum esse extrinsecùs corde intrinsecùs purum cautum undique castitatis atque innocentiae virtute munitum hoc est intus foris bitumine esse oblitum * The true Repentance is Acts 20. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poenitentia quâ ad Deum bonÃque studium acceditur and this is the Repentance to Salvation 2 Cor. 7. 10. and unto Life Acts 11. 1â— Iob 14. 1. Eccles. 2. 9 10. Vers. 2. 14. Vers. 8. * Iob 19. 25 26. Iam. 2. â—9 1 Iohn 2. 3. * Luke 13. 27. 1 Kings 3. 1 Kings 4. 33. * Prov. 1. 20. ch 9. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientiae i. e. Sapientia Sapientiarum vel Summa Sapientia Vers. 5 6. * Num. 11. 33. Luke 2. 14. * So in Luke 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Be ye sure and Iob. 6. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are sure And so a like word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred Iohn 16. 30. Rom. 2. 2. ch 15. 29. Rom. 8. 38 39. Iob 19. 25 c. * Ephes. 1. 14. the earnest of our inheritance and ch 4. 30 sealed unto the day of redemption 1 Sam. 15. 29. Rev 5. 13. Mark 9. 24. Observat. 1. Rom. 10. 17. Mark 16. 16. Gen. 3â— 2 Pet. 3. 16. Heb. 4. 12. 2 Sam. 10. 12. Observat. 2. Christ must be received whole not only as a Priest but as a King Observat. 3. Observat. 4. Heb. 12. 14. Matth. 21. 19. Psal. 119. 2. Matth. 25. Matth. 3. 10. * Ioseph Vicecom de antâ—quis Missae ritibus Vol. 3. l. 2. c. 21. 1 Cor. 11. 22. Quast 57. sup Lâ—vit a As for Example the Church is called the Place where the Church is assembled For the Church are men of whom accordingly it is said Ephâ—s 5. 21. That he might present to himself a glorious Church But withal that the Church is called the House of Prayer the same Apostle testifies where he saith Have ye not Houses to eat and drink in or despise ye the Church of God b That we ought not to dishonour Sacred places or things by the mixture of things of common use S. Basil confirms it from that in S. Matth. 21. 12 13. as also from that in 1