concernments is much pleased with them that after a little pain and patience there may be the greater indulgence unto carnal things for which they quickly hope for expiation by carnal sufferings A great cheat in carnal Religion Thus the outward man is much pleased 1. With the History of the Cross of Christ 2. With the pictures of the Cross of Christ and sheds many a melting tear at the actings of this Tragedy 3. With Whippings Fasting Sackcloth Pilgrimages c. Col. 2.18.23 A voluntary humility a shew of wisdom in Will-worship and humility in neglecting of the body and not in any honour to the satisfying of the flesh 2. The Inward Cross is the power and virtue of Christ's death the spirit of Mortification and Self-denial the Spirit the Inward Man is much delighted with these exercises of the Spirit the Mystery of Christ's Cross the Memory and Love of Christ crucified the Joy and patience of suffering for Christ 2. The Effect of the Cross Crucifixion Effect of Cross Crucifixion Procured by Outward Cross which is 1. Procured and merited for us by the outward Cross and Passion Sacrifice and Oblation of Christ for us By these is Salvation from the victory of Sin Death and Hell all conquered by Christ Propitiation and Attonement made Security from the barr of Justice that Scopulus Reorum and Curse of Law Solus calcavit Torcular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ trod the Wine press of God's wrath alone no Angel nor Man to help him He left nothing undone that he might be the Author and Finisher of our Salvation and was made perfect through sufferings 2. Wrought and effected to us and in us by the Inward Cross and Passion of Christ sacrificed and offered in us This is the spirit and power of his death the virtue of his Resurrection and the fellowship of his sufferings Philosophy 1. Philosophy did combate much with sin Vertue kills Vice Reason destroys Passion Brave Seneca cries out like a Christian O when shall I see the day when all my Passions shall be subdued and that I shall say Vici I have overcome them Christianity 2. Christianity much more more than Conquerors I thank God through Jesus Christ Thanks be to God which hath given us Victory through Jesus Christ our Lord. Only be valiant and of a good courage Flie from sin as from a serpent resist the Devil and he will flie from you stand still and see the salvation of God This power of the Cross will do our work for us and in us this death destroys death this is to conquer by suffering Depressu Resurgo the more kept down the more we rise A Divine virtue in Christ's sufferings a great conquest made by the Son of God in his own person for us in our persons for our selves under him and by him From hence we have power to conquer Sin Law Satan Death I can do all things through Christ that strengthneth me Hence we overcome the world are dead unto it using the world as if we used it not this is our victory even our Faith this is Self-denial Mortification Crucifixion with Christ Regeneration a New Creature Thus Christ hath redeemed us from all iniquity and purified to himself a people zealous of Good works perfecting holiness in the fear of the Lord that they might obtain an inheritance among them that are sanctified by faith which is in Christ Jesus It is not therefore good to glory in Carnal things such as Eloquence Wit Beauty Health Honour Riches c. It is not good to glory in Carnal Religion such as are 1. Ceremonies Judaical or Heathenish 2. Ordinances Opus operatum Prayers Fastings Hearings c. It is good to glory in Spiritual things such as are Faith Love Hope Patience Joy Peace Rejoyce in the Lord evermore and again I say rejoyce But this is counted no Joy but Melancholy or Religious Madness in Sequestrations from worldly Policies and Glories and Conversation wit God and our own Souls The gaieties of this world affect the senses and they are counted little better than stark Fools that prefer undiscerned contentations of the spirit before them When Paulinus a Young Noble Man and Senatour of Rome renounced the World and became a Christian the whole City wondred at it and all the Wits jear'd at his retirement from the splendour of the Court What a Gallant so young ex illâ formâ ex illâ prosapiâ illâ indole so beautiful of such a family and of such ingenuity and leave all his companions and pleasures Such men are counted mad men and weary of their lives scorning the delights of Nature Paula and Melania two Noble Ladies left their honours and estates for the Cross This was presently Table-talk for all Rome St. Paul so noble so learned so honour'd as he was counted all but Loss and Dung to gain Christ was as a man crucified and dead unto the world the world had no favour for him nor he for the world so is a Christian not of this world dead to it looks to higher things As the Jews had no dealing with the Samaritans so Christians have not their conversation with the world As a man Proscribed is pursued from place to place hiding his head so is a Christian As a Woman divorced from the Bed and Board of her Husband lives still in the family walks up and down like a shadow hath food and clothing only upon courtesie but no countenance from her Husband nor respect from her children nor command over her servants So are those that take up the Cross of Christ and follow him Cast therefore your eye once more upon this great Mediator in all his Transactions Here 's a Conception Birth Life Cross Death Here 's a Resurrection Ascention Entrance and Oblation in the Holy Place Session and Intercession And what a coming to Judgment will that be at the Last Day How is all this apprehended Why was all this Action and Passion Shame and Glory Was not a Deity offended and thereby appeased How Affected what Joy what Sorrow what Hope what Faith what Obedience what Thankfulness what Love what Oblation of all that we are and have and all nothing to what is due from us but is all accepted of God More would a Soul inflamed with divine love do or suffer She cannot do what she would but she will do what she can and throw her self into the arms of her dear Lord praying him to accept her as she is and make her such as he would have her for to be for his own great Mercies sake I. Christ the true Sacrifi◠and Priest Christ therefore is the Absolute and true Sacrificer and Sacrifice in se per se in himself and by himself 1. Because he only perfectly pleased God This is my Well-beloved Son in whom I am well pleased He only was without sin he only fulfilled the Will of his Father 2. Because he only is the cause of all our
Adopted Sons of God by Grace 2. We are sealed with the holy Spirit of Promise 3. We are renewed by Regeneration 4. We are Justified by his Grace through Faith 5. We are invited by his glorious Promises greater than we can understand Now he that considereth this state of things and hopes for the state of blessings will proceed in duty and love towards the perfection of God never giving out till he partake of the purities of God and his utmost Glories perfecting holiness in the fear of the Lord till he obtain an inheritance among them that are sanctified by faith in Christ Jesus In the practice of these spiritual duties there is no difficulty but what is made by the careless lives and actions of outward Christians and by their lazy and unholy Principles So that after the rate such Christians live now it is hard to know how and in what instances and in what degrees our duty ought to excell that of Moses's disciples though a Greater than Moses is here But they that love will do the thing that is good and so understand the Rule of perfection Obedite intelligetis Obey and ye shall know all that is necessary to be known for God shall lead you into all truth and love is the fulfilling of the whole Law We cannot be too careful for ignorant and weak and carnal persons especially for hypocrites because both pretend the one sort really as knowing no better but the other falsely and basely to the shame of Christianity that 1. This so high and spiritual worship inclines the minds of men to scruples and dislikes of all orders and rules in the Church and so because Christians must have but few Rites therefore they will endure none at all or such only as are of their own making We protest utterly against this spirit of men that it is an abuse of Christian Liberty and a cloak of maliciousness in hypocrites and a grievous cheat to all weak and well-meaning Christians 2. That this leads into rebellion against the religious Powers that according to their bounden duties do establish order and decency in all things belonging to the Service of God It is the principal care of the Magistrate to see that God be honourably served in Publick with decency at set times and places with set forms and postures to avoid confusion Now these pretenders to spirituality only do strongly set themselves against the face of Authority under the shew of Conscience This is a very wicked thing most contrary to the meaning of the Spirit and Power of Godliness For God hath ordained Princes to rule and Subjects to obey But these unruly Spirits under a feigned zeal for God's Cause set up their own Cause and set the whole world on fire by their ungodly Rebellions Take heed therefore of this one thing The True Gospel-Spirit minds most of all a True Spiritual Service But if Lawful and Religious Power commands a few innocent Forms to be observed in publick only to avoid Distraction they submit peaceably and still continue to worship God in the Spirit in publick In the Time Appointed by Law In the Place Appointed by Law In the Posture Appointed by Law In the Form Appointed by Law And in private too at any time place and in any form or posture as they themselves shall please What can be done more If men were not unreasonable they would be contented and come in to the Publick Worship and not proudly separate themselves as they do This did not the Jews though they had different opinions otherwise and this do not the Papists though they have several Orders and Perswasions amongst them For all Jews came to the same Temple and all Papists to the same Mass But our Sects are more unfortunately cross and more unhandsomely disobedient to Ecclesiastical and Temporal Authority than all the world besides the more is our misery Learn to be wiser and make it a matter of Conscience to fulfil all Righteousness to take your liberty in God's name in private no body desires to hinder you in the least Have ye not houses to pray in Mat. 3.13 Why despise ye the House of Prayer Shall I praise you for this I praise you not Do not forbear the assembling of your selves together as the custome of too many is to do It is spiritual Pride it is not only rebellious but uncivil and very rude to flock together to unlawful meetings or to stay at home or walk in the fields or streets or be at Ale-houses or Taverns as people unconcerned when better men than you are gathered together in the fear of God and Obedience to the Laws to Pray and Praise God and to hear his Word and to give Alms to the Poor O how decent a thing it is for Brethren to meet together in Unity And how prudent is that Devotion that places all the substance of Religion in the heart and yet uses the circumstances of order to avoid the confusion of wild Extravagancies Certain it is that if every one were left to serve God in his own way there would be no Face of a Church One would be Working or Playing while another was Preaching or Praying ignorant men and women would take upon them to teach and the blind would lead the blind till they both fall into the ditch We have greater cause therefore to bless God for establishing Powers over us without which we should be as herds of Wild Beasts rather than sober men and fall foul of one anothers persons and estates But God is the God of Order not of Confusion and we have no such unmannerly Custome nor ever had the true Churches of God Abhor therefore if you be wise all Fanatick Expressions That all Time all Places are alike so they are but not for publick Offices and that any Postures Gestures or Habits may be used so they may but not in Publick Service God and Man have given us our Liberty in Private only for the Publick we are restrained This is enough to give content to all Parties if Reason would do it for this is decent and comely in the sight of God and Man And thus it becometh us to dispute no more about such matters but to fulfil all Righteousness Spiritual Perfection From what hath been delivered at large I collect these Reasons for Spiritual Worship and Gospel-Perfection Reas I Because the Ritual Worship induced by God is abolished Believe me Ritual Worship abolished John 4.23 the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit Col. 2.16 c. and in truth Let no man deceive you in meat or in drink or in respect of an holy day or of the new Moon or of the Sabbath
us and them at the last day 3. We may not think of our selves or others that when we or they have honestly and constantly endeavoured after goodness and come short of what is indeed perfection therefore we shall be all rejected and left under woful disappointments God is not so hard a Master 4. We may not think that every one that in heat of passion despairs or makes away himself is lost for ever or every Mad-man or Fool is damned These have no Will and therefore no sin for the time and therefore cannot suffer justly for such actions but for what they did while they were themselves if ever they were so If never they are sufferers not Sinners no shame to them but for God's Glory 5. We may not think that every one that boasts of his Assurance is sure and of his Perfection is perfect There is cause to suspect such most who least suspect themselves 6. The Cares and Loves of God are not altogether without some fears and jealousies Pietas etiam tuta aliquindo pertimescit Piety though in a safe condition is now and then fearful The liberal Man mistrusteth his Bounty The Believer his Unbelief Lord I believe help thou my unbelief If this be a fault it is a safe one Let him that standeth take heed lest he fall Be not high minded but fear Every Man hath not a Mansion in Heaven that pretendeth to it nor is every Man shut out who doubteth of his evidence for Heaven Diffidence is a character of a good Man who would fain be better Though he hath built up his Assurance as strong as he can yet he thinketh himself not sure enough but seeketh farther for Assurance and fortifieth it with his fear and assiduous diligence to make it stand fast for ever The case of every one that uses desperate words is not desperate if they proceed from distempers of Body or ignorance of Mind and not from corrupt consciences We may be bold to say If real despair hath killed her thousands Presumption hath slain her ten thousands Despair is the Daughter of Sin and Darkness but Presumption is the ludibrium of Hope But holy confidence is the Genuine Off-spring of a pure conscience 7. Neglect not the Grace of God nor receive it in vain nor turn it unto wantonness nor sin that Grace may abound But be vigilant and careful and wisely fearful Fortis saepè victus cautus rarissime A strong Man over confident oft falls but a wary Man seldom SECT VI. Proofs For a Close to leave my own Conceptions I will lay most of the Scriptures together concerning this point and let the Reader try what I have said from them or what he himself can gather out of them And they are these Eph. 4.30 Grieve not the Holy Spirit of God by which ye are sealed unto the day of your Redemption And not only they that is the Creation but our selves Ro. 8.23 which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our Bodies Eph. 1.14 The Spirit which is the earnest of our Inheritance untill the Redemption of the purchased possession unto the praise of his glory Ro. 8.15 Ye have not received the Spirit of bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of Sons and because ye are Sons God hath sent forth the Spirit of his Son into our hearts crying Abba Father Joh. 1.12 As many as have received him to them gave he power to be called the Sons of God 1 Joh. 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 John 5.16 If any Man sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say ye shall pray for it Ro. 5.1 Being justified by Faith we have peace with God through Jesus Christ our Lord. Joh. 16.22 I will see you again and your heart shall rejoice and your joy no Man taketh from you 2 Cor. 1.12 Our rejoicing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the Grace of God we have had our conversation in the World 1 Joh. 3.21 Beloved if our hearts condemn us not then have we confidence towards God 1 Joh. 16 17. We have known and believed the love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him 1 Joh. 5.15 And if we know that he hears us whatsoever we ask we know that we have the Petitions that we desired of him Whatsoever ye ask the Father in my name he will give it you 2 Pet. 1.10 The rather Brethren give diligence to make your Calling and Election sure For if ye do these things ye shall never fall Work out your Salvation with fear and trembling Phil. 2.12 Who shall lay any thing to the charge of God's Elect Ro. 8.33 c. it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again who is even at the Right hand of God who also maketh intercession for us Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword Nay in all these things we are more than Conquerors through him that loved us For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Being perswaded that he that had promised was able also to perform Ro. 4.21 Ye know that all things shall work together for good to them that love God Rom. 8.28 even to them who are the called according to his purpose We know that we have passed from death unto Life 1 Joh. 3.14 16. because we love the Brethren he that loveth not his Brother abideth in death Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren Verily verily I say unto you he that knoweth my Word Joh. 5.23 and believeth on him that sent me hath everlasting Life and shall not come into condemnation but is passed from Death unto Life The Lord is my shepherd I shall not want Ps 23 1 c. he maketh me to lie down in green pastures c. In thee O Lord do I put my trust let me never be ashamed c. Ps 31. i. He that
Correction Work Payment Church Elders Bishops Priests Deacons High Priest Altar Sacrifice Tithes Oblations First fruits Dedication Consecration Expiation Propitiation Excommunication Idol Faith Vow Covenant Contract Promise Oath Stipulation Sacrament Seal Intercession Hand-writing Mediator Obligation Assurance Evidence Conveyance Alliance Affinity Consanguinity Tribe Stock Familie Degrees Line Birthright Succession Dominion Lordship These and other learned Titles of the Law with the profound judgments of renowned Antecessors upon each of them serve more to the enrichment of the treasury of wisdom for the furnishing of apt Interpretations and Glosses upon the Laws divine than all the Arts or Learning of the World Besides the aptitude of resolving cases and doing business with prudence honesty and gallantry is created by them after the rellish of those equitable and brave Souls that made them The CONTENTS Of the Laitie's Calling AND as to the Laity I say consider your Calling we may not speak the mind of God in learned and unknown Tongues to the high ones only that Pearch on the Towers but in Vulgar language to the meanest that sit on the wall Quod omnes tangit ab omnibus tractari debet That which concerns all ought to be understood by all We will not hoodwink you to make your Ignorance the Mother of your as blind devotion we will not captivate your minds by Magisterial dictates of us men and hide from you the Royal Commandments of your God TITLE VI. Of the Laitie's Doctrine I. I Say then boldly Consider your Calling For Doctrine 1. From beyond the lowest Law of Nature 2. From beyond any Laws written upon Tables 1. To the Law of the Spirit and of Grace 2. To the Law written upon the Heart To the best of Precepts of Evangelical perfection taught by Christ in his famous Sermon upon the Mount and other occasional Discourses and by the Apostles and other holy Men of God that had the same treasure in earthen vessels To the best of Promises Viz. Forgiveness of sins Liberty Adoption Spirit Resurrection eternal life These are the Laws that are so high and yet so easie few favourable and pleasant for the wayes of Wisdom are wayes of pleasantness and all her paths are peace I exhort them therefore to a high belief and full assurance of Heaven by the seal and earnest of the Spirit to be partakers of the holy Unction of Wisdom and Perfection to be a Royal Priesthood and a peculiar people by vertue of the promises that belong to you and to your Children of high exemptions and priviledges of great honour and estate TITLE VII Of the Laitie's Persons II. FOR your Persons Look therefore to your selves that ye walk worthy of so great Salvation and having such an hope in you so full of a glorious and blessed Immortality see that ye purifie your selves even as God is pure and become a people altogether zealous of good Works perfecting Holiness in the fear of the Lord that at last you may obtain an inheritance among them that are sanctified by faith which is in Christ Jesus Fear not therefore little Flock for it is your Father's good Will and pleasure to give you a kingdom Your hope is laid up for you in heaven And neither eye hath seen nor ear hath heard neither can it enter into the heart of man to conceive what things God hath laid up for those that fear him When Christ the favourable Mediatour and Executor of God's Testament shall put the Faithful into actual possession of Eternal Glory saying Come ye Blessed Children of my Father receive the kingdom prepared for you from the beginning of the World Aim therefore at a Gospel-Spirit 1. Care not for unnecessary Disputes God's Testament is a plain Testament of Grace Mercy and Peace from God the Father and from our Lord Jesus Christ As Men's Testaments are to be seen and read by all that are concerned so is God's Will to be seen and read by all Col. 2.6 c. As ye have received Christ Jesus the Lord so walk ye in him rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Beware lest any man spoil you through Philosophy and vain deceit after the traditions of men after the rudiments of the world and not after Christ 2 Tim. 2.23 But foolish and unlearned questions avoid knowing that they do gender strifes also Genealogies and contentions and strivings about the Law for they are unprofitable and vain 1 Tim. 1.4 Neither give heed to Fables and endless Genealogies which minister questions rather than godly edifying which is in Faith If any man teach otherwise 1 Tim 6.3 c. and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to Godliness he is proud knowing nothing but doating about questions and strifes of words whereof cometh envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Jude 27 c. from such turn away Remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ how that they told you there should be mockers in the last time who should walk after their own ungodly Lusts these be they who separate themselves sensual having not the Spirit But ye Beloved building up your selves in your most holy Faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal Life and of some have compassion making a difference and others save with fear pulling them out of the fire hating even the garments spotted by the flesh Let the Clergy exhort and teach these things and whatsoever else belongeth unto sound doctrine with all long suffering and patience as the stout Soldiers of Jesus Christ 1 Tim. 6.20 And let them be sure to keep that which is committed to their Trust avoiding profane and vain bablings and oppositions of Sciences falsly so called which some professing have erred concerning the Faith Tit. 1.14 Let them not give heed to Jewish fables and commandments of men that turn from the truth nor yet to endless genealogies which minister questions rather than godly edification 1 Cor. 2.4 Let not your speech nor your preaching be with the entising words of mans wisdom but in demonstration of the Spirit and of power Speak Wisdom among them that are perfect the wisdom of God in a mystery even the hidden wisdom which God ordained before the world unto our Glory For other Foundation can no man lay than that is laid 1 Cor. 3.11 c which is Jesus Christ Now if any man build upon this foundation Gold Silver Pretious stones Wood Hay Stubble every man's work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall trie every man's work whatsoever it is If any
line upon line here a little and there a little to stir up our poor mind by way of remembrance although we are established in the present Truth and good Government to restrain from vice by penalty of Law These and such like are as I said the subordinate vulgar reasons or arguments ad hominem the causes or rather occasions of the indisposition of the Conscience in bad Men whereby the Conscience is or rather seems to be falsa Lex a false Law a false Gloss a false Instigatrix Notarie Witness and Judg cross to its Creation or rather a false Conscience or no Conscience at all There being an intercision and retardation or adulation instead of Conscience suspending the true exercise of deducting right conclusions from the premises or observing no premises nor conclusions at all But a hurrying after extream and wild passions humours and fancies and a continual course of obstinate rebellion a self-pleasing Perit omne judicium cum res transit in affectum Nothing is done wisely when all is affection or prejudice reason is clouded and Will rules Si possem sanior essem Sed trahit in vitam nova vitiorum Turba Engagements in sin desperate wadings and wallowings in licentiousness Horror and hatred of God and desperate actings against God and all goodness not caring what becomes of us Sic volo sic jubeo stat pro Ratione voluntas Non nisi per scelera ad scelera tutum est iter The CONTENTS Believe Conscience Not believe Conscience Self-Examination Forsake sin Confess sin Collections TITLE V. Of the Restitution of Conscience THe Cure of the strange and wonderful indispositions and distempers of the Soul and Conscience are from God the sole Lord of the Conscience who only understands the errors and deceits that are therein Therefore God hath left some wholesom directions which Spiritual Physicians may prescribe out of his word for the recovery of feeble Souls First therefore as to good Men They advised and required Believe Conscience To believe their own Consciences notwithstanding strong temptations to the contrary and notwithstanding bodily discomposures 1. Because temptations are lyes not Truths the instigations and allurements are in themselves evil and they tend and move to evil therefore they are not in themselves nor in their motions to be trusted I say to believe their Consciences 2. Because they are justified by Faith and sanctified by the Spirit of Truth and therefore have peace with God and are at peace with themselves and do not cannot flatter falsly to a lye because they are of the Truth and the Truth is in them 3. Because diseases and pains in the Body which occasion doubts and fears in the mind are only in the outward Man and the inward Man is not toucht at all But the Soul enjoyes intimate union and communion with God as much when the Body is afflicted more and than at any other time and exercises more Faith and Love and Patience and Hope and hath more trials and experiences of Grace and is more firmly fastned upon the Rock and foundation of Jesus Christ than at any other time The Conscience therefore when observed upon enquiry and search thereinto speaks comfortable Truth which God would have us to believe and we ought to believe it But the passions occasioned by sickness and misery speak nothing but uncomfortable lyes which the Devil would have us to believe but we ought not to believe him nor them 4. Because the natural temper and constitution of many Bodies tend to fears and sorrows in the mind by the vicinity of humours that have a kind of operation upon them Notwithstanding all which passions the Understanding is taught to remember that she hath no reason to doubt of her good condition because these griefs and terrors are no sins of hers but rather her miseries and afflictions indeed of which she hath just cause to complain and ask for a removal but not for pardon which is only proper for sin not misery 5. Because Faith in the Heart is above Sense in the Flesh And we live by Faith and not by Sense and therefore we are to believe Faith and not Sense yea to believe a bove Hope and contrary to Hope which is above Sense and contrary to sense I know not how nor I know not why in the judgment of my Flesh but this I know that he is Faithful which hath promised to give and I have promised to obey and I will trust in him and be obedient unto him though I be sometimes at a stand yet I will not let go my hold but strengthen my self and comfort my self in my God in prosperity and adversity He is my God though I feel not his comforts yet I have them and shall have them and if I want them I shall strive to be content and though I gain nothing desirable from him here yet I shall take God alone to be sufficient for me and to be my exceeding great Reward 6. Because God's Principles breed none but good conclusions Ex veris nil nisi vera sequuntur Though in my error of passion I am not able to make it out yet God shall make it out for me Many an honest Debtor is not able to make out his own dues but a just and merciful Creditor will help him and make it out for him that he shall not be a loser What therefore is wanting in me I believe God will supply and I am sure to be safe in his hands say mine own pretended Conscience and the Devil or Men of devilish Spirits what they will they may vex and perplex me and break my heart with grief but they shall never be able to destroy my Soul and Body in Hell fire For I am fully perswaded that neither height nor depth nor length nor breadth nor Life nor death nor any thing else shall be ever able to separate me from the Love of God in Christ Jesus my Lord and that being justified by Faith I have peace with God and that if God hath justified none shall condemn me no not my own Conscience which is sanctified as is my whole Soul and Body by the Spirit of God which is in me Thus an honest Heart and humble Soule is in a safe condition with God in the midst of fears and terrours occasioned by temptations arising from sickness pains and distempers of a weak Body So am I like a Ship that lives in a storm while the winds drive her and the waves run over her So to the pure all things are pure the Conscience being good all things that come from it are good and all that comes unto it shall be for good Secondly as to wicked Men their remedy is this Not believe Conscience they are advised and required 1. Not to believe their own Consciences notwithstanding strong illusions to the contrary and notwithstanding their bodily good composures and outward peace and prosperity to all things 1. Because flatteries of peace are lyes and not
be loath to lose his Senses and have his eyes put out if he could help it Alwaies remembring the frequent and earnest exhortations of the Holy Ghost to put off the Old Man and put on the New c. Whereas if no act of Man were hereunto required why should or how could the Holy Ghost fairly or honestly or wisely press Men thereunto For though it be a thing ordinary for Men to press Men to absurdities and impossibilities yet it is incredible that the most High and Wise and just God should so do 1. The opposers themselves of this Truth confound the Metaphorical and primitive sense of words 2. Neither do they apprehend that these two actions of God and Man have no Identity to be the same though they have some similitude to be alike 3. Neither do they remember That every Metaphor is but a contracted simily and that every simily is but a lame reason for though it may somewhat illustrate yet it can conclude nothing SECT XII This Doctrine of Sanctification as it is Spiritual so it is obvious to the weakest Understanding of the Spirit to apprehend Faith Repentance Honesty and a New Life And the largest Understanding can comprehend in substance no more for the summe of all Religion is but to fear God and keep his Commandments to love God and our Neighbour And what doth the Lord require of thee but to do Justice and love mercy and to walk humbly with thy God he that believeth shall be saved and he that believeth not shall be damned To renounce the Devil and all his Works the Pompes and vanities of this wicked World and all the sinful lusts of the Flesh to account all the World but vanity of vanities and vexation of Spirit to fight under Christ's Banner and to continue Christ's faithful Souldier and Servant unto our lives end The Gospel is plain and contained in a little compass The People asked John Baptist saying Luc. 3.10 c. What shall we do and he answering said He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise The Publicans said unto him Master what shall we do And he said Ask no more than that which is appointed you And the Souldiers demanded of him saying And what shall we do And said unto them Do violence to no Man neither accuse any falsly and be content with your wages Let him that stole steal no more but let every one labour truly to get his own living that he may have wherewith to give unto others Be not deceived God is not mocked That Soul that sinneth that Soul shall die As ye mete to others so shall it be meted to you again As a Man soweth so shall he reap c. 1. Let every one therefore use his own Reason and Understanding to learn what he can 2. Let every one use his own Conscience to reflect what he hath learned and done 3. Let every one use his own Will to chuse as well as he is able according to the best of his skill to curb his Senses and restrain his Passions to the best of his power 4. Let every one suffer his Understanding to be taught 5. Let every one suffer his Conscience to be convinced 6. Let every one suffer his Will to be persuaded 7. Let every one understand with God 8. Let every one examine his Conscience with God 9. Let every one exercise his Will with God 10. Let every one increase his Wisedom 11. Let every one keep his Conscience good 12. Let every one increase his Love to perfect Holiness in the fear of the Lord to covet after the best Gifts and still to find out the most excellent waies In a word consider reflect strive Fac quod in te est do what you are able Work with God work with your selves Enter into Covenant with God keep it enter into Covenant with your selves keep it Aspire to perfection what if infirmities are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do but desire and breath after God God will help and further your desire The assistance of God the Spirit with our holy endeavours doth not take away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weakness attendant on our Christian practises but the honesty of the heart and the purity of our Love for the worthiness of Christ will hide all our imperfection◠God acts upon us ad modum nostrum according to our capacities and Quicquid recipitur recipitur ad modum recipientis And God accepteth a Man according to what he hath and can do and not according to what he hath not and cannot do Though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frailties of natural actions are not removed yet they are excused and pardoned and the bruised Reed he will not break and the smoking flax he will not quench all things are well done that are well meant and God will pardon the infirmities of us all The CONTENTS Transition Sensual and Spiritual Life Mind and Will of Flesh and Spirit Life in Man threefold Spiritual Senses and Passions Life of Faith Corollaries Conclusion TITLE VII Of the Flesh and Spirit Transition THe nature of Sanctification or a Spiritual Life will more clearly appear by the contrary i. e. the nature of contamination or a carnal Life Sensual and Spiritual Life 1. The Subject of a carnal Life is the Flesh living after the Flesh for that which proceedeth from the Flesh is Flesh 2. The subject of a Spiritual Life is the Spirit living after the Spirit for that which proceedeth from the Spirit is Spirit 3. The organ or instrument of a carnal Life is the sense that is the mind and will of the Flesh or the sensitive understanding and appetite called I know not why the lower part of the Soul 4. The organ or instrument of a Spiritual Life is the Understanding that is the mind and will of the Spirit or the Rational understanding and appetite called the higher part of the Soul 5. The object of a carnal Life is the World and all that is seen heard smelt felt or tasted therein 6. The object of a Spiritual Life is the World to come or all that is seen heard willed or understood therein 7. The Precepts of a carnal Life are to love our selves to love our Friends to hate our enemies to curse and be revenged of them to love the World to choose pleasures riches and honours to please our selves to flatter and please the World to get what we can how we can and such like 8. The Precepts of a Spiritual Life are To deny our selves to love our enemies to pray for them and do them any good to hate the World to suffer affliction with the People of God rather than to enjoy the pleasures of sin for a season to please God and good Men to be content with our own and to invade no Man's rights and such like 9. The rewards of a carnal Life are adequate and homogeneal
thereunto that is temporal 10. The rewards of a Spiritual Life are adequate and homogeneal thereunto that is Eternal SECT I. Thus there are two Minds or Understandings Transition Mind and Will of Flesh and Spirit that I may so speak and two Wills or Appetites in Man The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind of the Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Will of the Flesh the other is the Mind of the Spirit and the Will of the Spirit Or which is all one there is in every Man Sense and Reason and the Sensitive and Rational appetite a part Terrestrial and a part Celestial a Brute and an Angel According to these Principles and essential parts constituting the Persons of Men so they do and must live both the Life of sense and of reason But if the sensitive powers are predominate then the Rational faculties lye still and the life is just like the life of a Beast and no more purely sensual But if the Rational faculties prevail then the sensitive powers are kept in compass and the life is the true life of a Man and no more purely Rational But if the Spirit of Faith come upon the Soul it advanceth the Judgment and directs the Will to the greater mortification of the Flesh and suppression of the unjust desires thereof and the life is the true exact life of a Christian purely Spiritual So there is a threefold life in Man of sense of Reason and of Faith Life in Man threefold Natural Animal Spiritual 1. The Life of Sense is unregenerate for that which is born of the Flesh is Flesh and no more as it came from its principles So the Flesh acteth and satisfies it self in Hearing Seeing Tasting Feeling and Smelling as do the Brutes 2. The Life of Reason is the Embryo tending to Regeneration and almost Christian for that which is the off spring of Reason is Reason and no more as it came from its principles So the Soul acteth and satisfies it self in understanding willing and choosing and reflecting as do Angels and Men with themselves and with one another 3. The Life of the Spirit by Faith is the consummation of Regeneration and a new Creation and altogether Christian for that which is the off-spring of the Spirit is Spirit and all true Sense and Reason as it flow'd from its principles So the Soul acteth and satisfies it self in more sublime Judgment Love and Choice and rare Recognitions and Contemplations as do Saints and Blessed Spirits with God and their own Souls So there is the Life of Natural Sense the Life of Natural Reason the Life of Supernatural Faith and Reason 1. The Life of Nature is good quà Nature or Sense till it exceed the bounds of Natural Reason and positive Law for sin is only a transgression of Law 2. The Life of Reason is better till it opposes unreasonably the Reason of Grace and Faith 3. The Life of Grace is best of all which regulates the Sense and Reason and perfects both SECT II. The Soul hath her Spiritual Senses of Seing Hearing Tasting c. as well as the Body Spiritual Senses and Passions The Soul hath her Spiritual Food and Raiment as well as the Body meat and drink indeed and clothing indeed which the Body knows not of nourishing and cherishing and adorning her unto everlasting Life The Soul hath her Passions of Love Joy Hope c. which reason and Faith and the Spirit of God moderate and refine into perfect Holiness and Sanctification till it arrives unto Glory The Soul hath joy indeed when she rejoyces in the Lord and is ravished and sick of love labouring to know and feel the height and the length and the bredth and depth of the Love of God which passeth all knowledg to enjoy the Peace of God and a good Conscience which passeth all understanding to have fellowship and communion with God to relish Heaven and to taste of the powers of the World to come There are Riches for the Soul as well as for the Body which are the true Riches the treasure layd up in Heaven where neither rust nor moth doth corrupt and where thieves do not break through nor steal There are Honours for the Soul as well as for the Body to be the Servant and Friend of God the Spouse of Christ the Son and Heir of God and Co-heir with Christ There is the Wisedom of the Soul as well as of the Body to be wise to Salvation to know God and Jesus Christ whom he hath sent The fear of the Lord is true wisedom all other wisedom is but foolishness Scientia contristans scientia sine capite A sorrowful and imperfect knowledg and altogether unsatisfactory See a most lively description of a Carnal Life in the second chapter of Wisedom Life of Faith You have seen the Life of Sense and Reason but oh the life of Faith how sublime and lofty is the state thereof above them both 1. It is above all Prosperity whatsoever it knows how to use this World as though it used it not is treads the Moon under her feet and counts all things but loss and dung to gain Christ it is not ravished nor transported by letting out the stream of affections upon the World even the stupidity and madness but looks higher and hath an eye to the recompense of the Reward and to the price of the High Calling is the more humble and thankful and fruitful in good works in an advanced Estate abounding therein in all piety and love 2. It is above all Adversity whatsoever it knows how to want as well as to abound in the midst of apparent dangers it stands still to see the Salvation of God not knowing when nor how Believes above hope and contrary unto hope retains her integrity when tempted to curse God and die Though he kill that Soul yet will she put her trust in him though she stick fast in the deep mire and clay though she be gone down to the sides of the works and to the roots of the everlasting Mountains and the weeds of despair be wrapped about the dying head in the Judgment of weak Flesh and Bloud yet will she look up once more toward the Holy Temple of God and never leave hoping and trusting in him who she knows will never leave nor forsake her This Ship can tell how to live in all storms amongst all rocks and quick-sands this House can stand all the blustering winds and roaring waves because it is built upon a Rock In a word the Life that the Soul lives she lives by the Faith of the Son of God and her life is hid with Christ in God who is all in all unto her abundantly above all that she is ever able to ask or think and she can do and suffer any thing through Christ that strengtheneth her SECT III. 1. Thus the Life of the Flesh is a poor obscure Corollaries low and inconsiderable Life 2. The Life of
the Flesh is a base fordid and slavish Life 3. The Life of the Flesh is a dull stupid and sottish Life 4. The Life of the Flesh is a vexatious toilsom and uncomfortable Life But on the contrary 1. The Life of the Spirit or of Faith is an high towring and Stately Life 2. The Life of the Spirit is a free generous and noble Life 3. The Life of the Spirit is a clear brisk and most ingenious Life 4. The Life of the Spirit is a pleasant and fully contented Life 5. The Life of the Spirit is an everlasting Life 6. The Mind and Will of Sense and the Mind and Will of Reason were the Gift of God by Creation passing to Mankind by the means of Generation without sin and before sin and Law that made sin to be known 7. The Mind and Will of the Spirit perfecting and sanctifying the Mind and Will of Sense and the Mind and Will of Reason were the Gift of God by Promise or Covenant and Faith of God and Man convey'd to Mankind by the means of Regeneration without sin and after sin and Law that made sin to be known by Grace and Pardon through Jesus Christ 1. Thus the Life of Sense is natural and good till it exceed in its operations the rules and limits of a law put upon it For sin is the transgression of a law and where there is no law there is no transgression but still the sense is unregenerate 2. The Life of Reason is natural and better in a tendency to Regeneration while it acts like it self by rules of right Reason and the Law of Nature till it be debauched by the carnal Mind and Will and drawn down to unreasonable notions and appetites 3. The Life of Faith is Supernatural good and best of all which is the state of Regeneration and a new Creation of a new and perfect Man in Christ Jesus SECT IV. 1. Therefore we are to do all in Faith Corollaries 1. Acts of Sense and Passions of love joy fear c. 2. Acts of Reason Arts Sciences and Mysteries Speculative and Practick So we live above all these 2. Therefore we are to suffer all in Faith 2. Sense pain sickness scorn shame c. 2. Reason ignorance errour and all failings So we live above all these 3. Therefore we keep integrity in all Conditions 1. Peace health honour wealth favour and all prosperity 2. War sickness shame poverty and all adversity 4. Thus we may try and judg of both estates the Old Man and the New the Flesh and the Spirit the Old Creature and the New the unregenerate and the Regenerate the Child of the Devil and the Child of God 1. Consider a Man that leads a Carnal Life He is very busie about what pleaseth his sense and carnal reason he takes care for his health and pleasure he hunts after gain honour and pride he studies for Learning Arts and Sciences Well what will all this do Ask him when he comes to die Where 's his pleasure profit Learning c. all is gone and he is going from all and what comfort have they left behind Now he must die and all 's left behind He enjoy'd his worldly wealth as long as he could and now some body will sing O be joyful and throw it away as fast as he raked it together and faster too 2. Consider a Man that leads a Spiritual Life He is very busie about what pleases his Soul he takes care for his Soul's health he searches for the true gain he studies for the true Wisdom Well what will all this do ask him when he comes to die Where 's his pleasure profit Learning c. all is present with him and go along with him his end is Peace and he enters into Peace He dies a wise and holy Man and he is happy and gone to God and his memory is precious 5. Thus by Faith I am justified to the promise By Faith I enter into the Promise by Faith I receive the Spirit of Promise the Adoption Sanctification Hope Comfort Love and Glory by Faith I labour in the works of Love and work out my Salvation with fear and trembling by Faith I hold out in prosperity from being translated ravished or overcome by peace wealth c. By Faith I hold out in adversity and live in all storms from being overwhelmed by pain grief c. into despair By Faith I resist and overcome the Devil by Faith I live by Faith I die and rest in hope to enjoy the end of my hope Everlasting Life Conclusion Therefore without Holiness there can be no happiness for to be carnally minded is Death but to be Spiritually minded is Life and Peace for if we live after the Flesh we shall die but if we through the Spirit do mortifie the deeds of the Flesh we shall live Ergo 1. In Feudation is Adoption Justification and engrafting into Christ By Faith 2. Homage is Regeneration Re-creation and Sanctification by works Quod erat demonstrandum The Fifth BOOK OF ASSURANCE The CONTENTS Transition Promises Publick Faith Spirit Waiting TITLE I. Of the Nature of Assurance OUR Justification doth create unto us a present right to the future possession of Heavenly Blessedness Transition The matter whereunto the Right claimeth is the Heavenly Blessedness it self the Title whereby this Right is acquired or had is Faith by the higher Title of Free-Grace the Tenure whereby it is continued or held is Sanctification or Works and the Services of Love and the Assurance whereby it is witnessed or proved is the Spirit by Faith For where a Right is imparted convey'd or settled upon me Reason it is good reason that besides my Title and my Tenure I should have some good Assurance from the Donor or Granter whereby the truth of such conveyance may be witnessed and proved in case the Donor or Granter should fail or deny or recal such conveyance But especially this Assurance is to be made where the Gift or Grant is imperfect as alwaies it is in all Promises For by force of a Promise there is convey'd unto me only a bare right or interest to a thing and not any possession of the thing it self but the actual delivery of it is suspended until some time future And therefore in the mean time some Assurance is most necessary for me that thereby I may know how to witness the Promise formerly passed unto me for my future possession of the thing promised when the time thereto assigned shall be expired 1. In the Old Testament God promised unto Abraham the inheritance of the Land of Canaan and Abraham believing God or accepting the Promise had by virtue of such his Faith a present right thereto But because he had not the present possession of it he requested some Assurance whereby he might know that he should inherit it Gen. 15.8 And he said Lord whereby shall I know that I shall inherit it And God gave him an Assurance by
shall have their Tenants to hold under them in like manner So all are knit together in the bands of Love and Peace And it is not so in the Church of God One Lord one Faith Eph. 4.5 6. one Baptism one God and Father of all who is above all and through all and in all One Body one Spirit one hope of our Calling keeping the unity of the Spirit in the bond of peace SECT XVII But I suppose much fault is found with those old Lombards Object for introducing this barbarous Constitution in making Kings the Absolute Lords of all Lands and Persons in their Kingdoms and call this Tyranny in the Prince and slavery in the Subject and so disliked by Christians as an unfitting Tenure for them who are the free People of God and therefore not to be slaves and Vassals to the will of any Besides they will say It is more honourable and agreeable to the Law of God Nature and Nations that every one should have an absolute propriety in his own Estate and be able to dispose of it at his own free will and pleasure I answer This kind of subjection in fee to earthly Kings Answ is no impeachment of true Liberty which is consistent with good Laws and very agreeable with the Laws of God which enjoin obedience for conscience sake Nor are the free People of God infringed of their Spiritual liberty though they were brought into thraldom amongst Men as the Israelites were Let every Man abide in the same calling wherein he was called 1 Cor. 7.10 c. Art thou called being a Servant care not for it but if thou mayest be made free use it rather for he that is called in the Lord being a Servant is the Lord's free-man likewise also he that is called being free is Christ's Servant Ye are bought with a price be not ye the Servants of Men Brethren let every Man wherein he is called therein abide with God 1 Cor. 9.29 Though I be free from all Men yet have I made my self Servant unto all that I might gain the more And for the honourable Tenure of Absolute propriety to be in every one it is so indeed as they say honourable But if so what then more honour could the King himself have but only that he hath or should have a greater Estate than the rest And if so many of his Subjects would come up very near him and all others care little for him being for what they enjoy as good every whit as himself and would not this puff up But as to this the Subjects of the World have brought it to that pass that they have in a manner their desires and will be as much Kings of their own Estates as the King himself is God bless him by the Grace of God For however it was from the Custom of the Lombards which was the Custom of the Goths and Vandals and however it ought to be where those Customs were made fundamental Laws yet it is manifest that the great Contesters for liberty have shaken off that yoke of Norman as we or Northern bondage as they call it and yet made themselves never the freer nor happier by it but rather more slavish and miserable which now they patiently and deservedly endure and are silent upon it because they have their wills and brought it upon themselves And much good may do them with it they knew not when they were well and God knows when they will be better It is rather feared that by farther departure from this antient Tenure they will make themselves worse and worse for thereby they are more and more rebellious and thereby make themselves and their Posterity more and more miserable running so long from seeming bondage till they unavoidably plunge themselves really into it The Name only of Fee is retained but the Nature of the thing is quite and clean lost And a Fee-simple as they call it though that be a contradiction in adjecto is an Allodium with them Yet for all this though the People had gotten Liberty to themselves indeed by shaking off the yoke of their Fore-Fathers yet still the constitution of the Lombards was good And supposing their Lords as they then prov'd and might have been so still to be no Tyrants and their Tenants no Rebels as they were not and had no cause to be The Lords had love from their Tenants and their Tenants love to them and they enjoy'd their Liberty and their Lands were sure to them and to their heirs if no Rebellion made a forfeit But now the World is grown prouder it should seem since they have grown more learned and those plain Rules of Honesty Love and Obedience are despised But even in this their wisedoms are befooled and they forsake their own mercy and lose the benefit of that peace and quietness they might enjoy for a humour of self-will and a shadow of that darling Liberty infinitely mistaken in the World and will not have it be otherwise grutching Kings their power to their own woe and the People delight to have it so For all this specious pretence of Liberty it will not out of my Mind but that as there is no less Freedom so there is much more love and safety in this Constitution and more obligation to unity than in any other Where the Common Lord is a common Father to his Tenants who are all fed and taught by him and brought up together to love and honour him Whereas other models he that is an Absolute Proprietary is not a Child at all to his Prince nor so much a Subject as he that is a Feudatary nor is the Prince so much Supreme as others are nor likely to have so much love and duty as others have whose Subjects have their whole dependency and wel-being from them SECT XVIII It is apparent that by this change of Fees into Absolute Estates though it be very good in it self and agreeable with the Natural Liberty and old Roman Laws yet it is not so safe for general preservation according to the Covenant for mutual peace And thereby the Prince hath not the power he had or should have nor the Subjects that love and duty they had or should have but daily encroachments rush one upon another and cut in sunder the antient Bands of Faith and True Allegiance make the Prince a Tyrant and the Subject a Rebel or at least the Prince though just must be forc'd to rule by the Sword because the Subjects by being wanton with peace plenty and priviledges do spurn against his power and rebel against his Person Surely if right Judgment would be taken a Liege Lord of a Fee is no Tyrant and a Vassal in Fee is no slave For a Slave is no person in Law and hath nothing nor can he do any thing in Law so is not a Feudatary or Liege Man Well however Supreme Lords fail of their Lordships and Vassals of their duty in Temporal Kingdoms in this Spiritual
Christ's Mediation to bring us to God Cross to be gloried in Cross outward and inward Effect of Cross-crucifixion Procured by outward cross Philosophy Christianity Christ the Sacrifice and Priest Christians true Sacrifices and Priests Decrees Christ's doing and suffering our doing and suffering Corollaries Christ a Priest Christ quickened by his eternal spirit Christ a Prophet Christ a King p. 224 APPENDIX OR Application to the Clergy and Laity Title 1. Of the Clergie's Calling Word Sacraments Gospel-spirit p. 243 Title 2. Of the Clergie's Doctrine Precepts Promises Conditions p. 244 Title 3. Of the Clergie's Persons p. 246 Title 4. Of the Clergie's Study Law Law-terms p. 247 Title 5. Of the Laitie's Calling p. 251 Title 6. Of the Laitie's Doctrine ibid. Title 5. Of the Laitie's Persons p. 252 Title 8. Of the Genius of the Gospel Joy Fear Decrees Gospel dispensations Worship spiritual Ceremonies Difference of Mosaick and Christian Rites Church of Rome Perfection of Christianity Spiritual perfection Ritual worship abolished No other Rites to be superinduced No Rites ever pleased God Greater perfections in the Christian Religion Prayer and other duties are Relativi Juris p. 254 THE CONTENTS OF THE Second Volume of the Estate of God The First Book Of Rights Title 1. Of Things TRansition Testament Things Method God's Donation Things to be had Things to be done Free-will Right p. 287 Title 2. Of Persons Personality Forfeiture Freedom Falling Recovery p. 293 Title 3. Of Rights Transition Right Definition Instances Independency Indifferency Liberality Creation Donation Declaration Faction Reception Justification Private right Publick right Justice Rights to God Rights to body and soul Rights to wife Rights to children Rights to estate and honour Rights not to be violated Day of Judgment Shame To be right To make right To bestow right To have right To do right Collections Rather hurt self than others Moral honesty not doubted of Vse Reason Reason of Nature Equity of Conscience Tricks in law Severity of old in the Church Man's judgment Relations Friendship Possibility of law Fates Justice in God and Man Wrong none Truth evident Caution p. 295 Title 4. Of Actions Transition Intention Execution Free-will Imperfection Willingness Implicit faith Social actions Jussion p. 316 The Second Book Of Titles Title 1. Of a Sinner Transition Vnjust legally Vnjust morally Vnjust jurally Oppressed Blemished Distressed Tainted p. 322 Title 2. Of Original sin Rom. 5.12 explained Recapitulation Accounting Adam's will not ours Levi's paying of Tithes All mortal in Adam Righteous in Christ Immortal in Christ Every Individuum acts for it self Sinner legal Sinner moral Sinner jural Psal 51.6 explained Ephes 2.3 explained Soul a spirit Good most common Good lovely v. lib. 7. Tit. 3.2 Vol. Argumenta Laciniata p. 326 Title 3. Of a Just man Just Just legally Just morally Just jurally Right Accounting God righteous 349 The Third Book Of Justification Title 1. Of the Name of Justification The term Justifie Accounting Synonyma Bondage Freedom Burden Corporation Other names p. 357 Title 2. Of the form of Justification Imputation Logick Logistick Christ's Righteousness p. 364 Title 3. Of the Matter of Justification Right Corporation Impunity Liberty Provision Protection Audience Alliance Resurrection Jurisdiction Glory Rights of Christ Expectation Supplication Possession p. 371 Title 4. Of the Title of Justification Free grace Titles Birth Purchase Desert Favour Condemnation Gifts Impunity Election Glory Boasting Will of the Receiver Will of the Donor Free grace begins at God's will Free grace makes the Title stronger Free grace makes for God's grace and glory Justification is the best state of love All Rights are from Grace Donation Election Promise God justifieth Christ justifieth The wrong title Law Allegory of the two Covenants Ishmael and Isaac Hagar and Sarah Law a Covenant of bondage Gospel a Covenant of liberty Jacob and Esau Works p. 380 Title 5. Of the Continuance of Justification Relapse a revolt from God Breach of one Party disobligeth the other Mutability of Justification Kingdom of God Natural man Spiritual man Forfeiture Example of Israelites p. 398 Title 6. Of the Tenure of Justification Transition Works James 2.18 explained Works of love p. 405 Title 7. Faith Notions of Faith Credence Trust Promise given Promise taken Re-promise Courage Hope Covenant Faith in Christ Christ the conveyer of faith Christ the author of faith Declaring God's will Proving God's will Testament ad pias Causas Physical operation Moral operation Saving faith Means of faith A new heart 409 The Fourth Book Of Sanctification Title 1. Of the Spirit Transition Spirit the first Agent Hidden man Outward man Natural man Supernatural inspiration Penal and grievous Beneficial and gracious Holy spirit Spiritual man p. 421 Title 2. Of Conscience Definition Seat Vnderstanding Will Memory Reflection p. 424 Title 3. Of the disposition of Conscience To direct To urge To register To testifie To accuse Before the action In the action After the action p. 425 Title 4. Of the indisposition of Conscience Suspension of the offices of Conscience In good men In evil men Ignorance Learning Riches Poverty self-Self-love Idleness Prejudice Companions God 's not regarding Cross sins Success Satisfaction Want of a spiritual Clergy p. 431 Title 5. Of the restitution of Conscience Believe Conscience Not believe Conscience Self-examination Forsake sin Confess sin Collections p. 440 Title 6. Of a New Creature Transition Old man Old leaven Natural man Carnal mind New man New lump Spiritual mind New birth First resurrection Old creation Concurrency of God and man p. 444 Title 7. Of the Flesh and Spirit Transition Sensual and Spiritual life Mind and will of Flesh and Spirit Life in man threefold Spiritual senses and passions Life of Faith Corollaries Conclusion p. 450 The Fifth Book Of Assurance Title 1. Of the Nature of Assurance Transition Promises Publick Faith Spirit Waiting p. 455 Title 2. Of the Grounds of Assurance Matter of Fact Matter of Right Matter of Witness Spirit of Assurance Ability Sealed Earnest p. 460 Title 3. Of the Kinds of Assurance Names Species p. 465 Title 4. Of the Abuse of Assurance Doctrine of Masses Of no Salvation without the Pale of the Church Of lying still in sin Imputed Righteousness Collections Cautions Obstructions Rules Election p. 468 The Sixth Book Of Tenures Title 1. Of Allodium Transition Estates Allodium Lordship Model from the Goths Etymology Crown Lands Caution Apology p. 476 Title 2. Of Feudum Name Definition Promise Investiture Felony p. 481 The Seventh Book Of Christ's Church and Kingdom Title 1. Of a Feudal Kingdom Transition Feudal Customes Feudal Kingdoms best Goths and Vandals Goths honest Goths endowed the Church first with Lands and Lordships Jus Feudale Manners of Goths Resemblances of a Feudal Kingdom Blessedness Cursedness Church Militant Church Triumphant Tenure of Heaven conditional Holding of God Absolute dominion Feuds a middle government Christ sole Judge Customes in a Feudal kingdom Excellency of a Feudal government Collections Parables run not on all four Tenure of
was come to convince the World that this was the great meaning and intent of the Law Thus the Precepts of inward Obedience were translated out of Natures Law into that of Moses which the Prophets did often inculcate because the People were gross of Understanding readily supposing at first sight as all idle and carnal People are apt to do that an external Obedience would answer the Letter of the Law well enough teaching them to regulate the inward Obedience of the heart which even the Law it self did tacitely require and their Fathers expresly taught before the Law was given in Writing Outward Obedience It is plain then to considering men That they must not trust to the outward Observations of the bare negative Precepts of the Moral Law nor to the Ceremonials or Judicials that Moses had enjoyned so as from thence to promise to themselves the Favour of God and the Reward of the World to come as by not having any other Gods not worshipping Images not swearing falsly not doing Murther not committing Adultery c. or by paying of Tithes Sacrifices Washings Sabbaths c. For which conceipts Christ reproved the Jews as the Prophets had done before as if the offended Deity were to be bribed with Sacrifices Feasts or Fasts or any other Performances Wo unto you Scribes and Pharisees Hypocrites Matt. 23.23 c. for ye pay Tithes of Mint and Annise and Cummin and have omitted the weightier matters of the Law Judgment Mercy and Faith these ought ye to have done and not to leave the other undone c. Luk. 11.42 Mar. 7.48 Mat. 12.1.12 Psa 40.7.12 Ps 50.8.13 Ps 51.18 Isa 1.1.20 Isa 58.3.10 God requires no Sacrifices so much as Obedience Jer. 7.21 22 23. Patience and Hope in Afflictions Lam. 3.25.33 The Calves of the Lips Hos 14.2 Mich. 6.6 7 8. Zach. 8.16.19 In all which Instructions and Exhortations to the inward Obedience and Worship of God in Spirit and in Truth they have shewed themselves the true fore-runners of Christ and his Apostles Sufficient means under the Law So that still they had sufficient means before and under the Law unwritten and written considering whose Law it was and by the teaching of the Fathers and Prophets to make them understand the Spiritual Duties and Rewards that were so far hinted and to oblige them to expect the coming of the greatest Law-giver who should teach them all things more clearly Love of God The Sense therefore of that great Law Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy strength though so far as it depends upon the bare Covenant of the Law it is limited to the Observation of those Precepts which God should confine their Civil life unto in the Service of him alone for a temporal Reward yet in the full latitude it may contain all that Christianity requireth Love of Neighbour And as for that Precept of loving their Neighbour as themselves it meant no more at first sight than of loving the Israelites their Brethren and friends but hating the Moabites c. which were Strangers and Enemies But really and truly according to the Law of Nature it meant all Mankind Matt. 5.43 be they never such Strangers or Enemies In like manner the Commandments Lev. 18.5 Ez. 20.11.21 Life which if a man keep he shall live in them they are first meant of this life but their last meaning extends to the life to come for they are large Commandments and fit to contain both internal and external obedience and large Subjects for the Prophets to preach upon as they did and for Christ to expound as he did in the highest sense they ought to bear Christ expounded the Law Lev. 18.18 according as it was foretold to Moses I will raise thee up a Prophet from among thy Brethren like unto thee and I will put my words in his mouth and he shall speak unto thee in all that I have commanded him Which was fulfilled answerably for God approved of him by a voice from heaven saying This is my well-beloved Son in whom I am well pleased hear ye him This is the secret and spirit of God's Law and Covenant which he sufficiently manifested to those that severely kept the outward and civil part according to the Letter v. Ps 25.13 15. and 19.9 10. and 119.18 The CONTENTS Eternal life Rites troublesome and chargeable Permission Things not originally good Sacrifices Sacrifices first from Men. Imperfection Rigour TITLE III. Of the weakness of the Law AS to the main Body of the Law Of the weakness of the Law it was weak and imperfect in the Letter thereof in many respects There was no Command in all the Law for spiritual Prayer Instance 1 i. e. for spiritual and eternal Blessings as for Remission of sins Sanctification of the Spirit Mortification a new Creature Resurrection and Life eternal We read of few that made publick Prayers but Kings or Priests or Prophets whereas the Spirit of Prayer and Supplication is poured upon all People in the Gospel The Sadducees denied the Resurrection Angels and Spirits yet were Instance 2 they learned in the Law Teachers and great for Rule and Power which argues that there was no clear demonstration of these things in the Law Some glimmering of these things they had in their Sufferings especially in and after the Captivity towards the dawning of the day of the Gospel when they had lost the glory of their Land and were subjected to forreign Powers to shew that these Temporal felicities were forfeited for their disobedience and that they must look for a higher Covenant and Felicities more durable by embracing a purer Worship and Conversation they having failed in the Law and Services first given them for which neglect they were all taken away and their Temple and Country afterward laid waste and became a Curse These Spiritual things they could not discern to be meant because not expressed in the Law but Christ proves the Resurrection by the Law saying Matth. 82.30 c. Ex. 3 6. Have you not heard that which was spoken unto you by God saying I am the God of Abraham Isaac and Jacob God is not the God of the dead but of the living V. Mar. 12.18 Luc. 20.27 But had it been plainly covenanted for in the Law none durst openly to have denied it yet he bids them search the Scriptures for it for in them ye think to have eternal life Joh. 5.39 and they are they which testifie of me And the word Think is a term of abatement Insinuations and Intimations they had but no plain Demonstrations thereof As Is 26.19 Ezek. 33. 1 Mac. 12.1 2. Job 19.25 Ps 73.2 20. Jer. 12.1 2. Mal. 3.13 18. Hab. 2.3 24. Ps 16.1 Is 37.10 21. Ps 17.15 and 126.5 6. Heb. 7.19 10.19 8.6 9.15 7.19 and 9.14 2 Tim 1.9 10. Aug. Ep. 122. St. Austin saith Mihi in
Rebellion by providing for my Family I am deceived in Covetousness Extortion because I am a Gentleman I must not starve therefore I will take a Purse upon the High-way because I have a Wife and many Children and poor Kinred to maintain therefore I will gripe and grind the faces of the Poor and take all the unjust courses I can by a Community I am deceived in levelling and denying all Propriety and Superiority 5. By a pretended Law of God in a certain Law of Man Instances 5. By a pretended Law of God I am deceived in a certain Law of Man As by the Jewish Ceremonial and Judicial Laws now abolished which were once established by God I would have Adultery to be death and Theft punished only by Restitution a Tooth for a Tooth c. By Dominion pretended to be founded upon Grace I would deny all legal Propriety and none but the Babes of Grace should have right to any of the Creatures By imagination of Christ's reigning a Thousand years upon Earth I would destroy all the wicked in the World by Community of all things I deny the Propriety in any thing by God's seeing no sin in his Children I affirm they sin not at all or most of all and yet shall never be punished by the work of Grace irresistibly and absolute Assurances of salvation I presume to run on in wickedness till God call me and to be free from all doubts and fears 6. By a private Law in a publick Law Instances 6. By a private Law I am deceived in a publick Law I will be true to my Neighbour but false to the State I will sell cheaper than others on purpose to engross all the trade to my self and cheat so much the more those that I employ to work under me I will tithe Mint and Cummin and devour Kings Priests Widows and Orphans houses I will be quiet at home and factious and tumultuous in the Church and State an Angel in the Church and a Devil in my House I will use private Prayers by the Spirit and Fast and Preach in close Conventicles and despise publick Set-forms of Prayer and Fastings and Sermons in the open Church 7. By the Moral Law in the Ceremonial Law Instance 7. By the Moral Law I am deceived in the Ceremonial Law Because of Spiritual worship I will endure no Bodily worship because I may worship God in every place I will not worship him in a Set-place commanded because I must serve God every day I will observe no Holydaies 8. By the Ceremonial Law in the Moral Law Instance 8. By the Ceremonial Law I am deceived in the Moral Law Because I worship God in External forms I will not be careful of the sincere worship of my heart If I am baptized and receive the Sacrament and pray and fast and give Alms I will trust to the opus operatum the work done I will draw near to God with my lips when my heart is after my Covetousness SECTION V. 5. By one Law in all other Laws Instances V. By one Law in all other Laws By the Law of Zeal I would be quite lawless I would be as Elias Phinehas the Maccabees the Jewish Zealots the Stoicks the Roman Tribunes the Lacedemonian Ephori like Tully Demosthenes the factious Oratours and Poets the Oracles and Soothsayers kill steal lie flatter or do any thing as if by divine impulse break through all Laws for the glory of God and the good of the Commonwealth I would as Jehu drive furiously kill and slay and rob a Kingdom and say Come see my zeal for the Lord. I would like Brutus Cassius Cateline Sylla Marius Mauritius Phocas Ravilliac Massenello Cromwell Bradshaw c. banish proscribe murder massacre assassinate Kings Nobles Priests or People for God's Cause or my Countrie 's good I would preach Christ and persecute his Members I would propagate Religion by the Sword as the Turks do and say the Sword of the Lord and of Gideon and write upon my Sword Holiness to the Lord and cry cursed is he that witholdeth his hand from blood and doth the Work of the Lord negligently And curse ye Meroz curse ye bitterly those that come not to the help of the Lord against the Mighty This is the Zeal that sets the World on fire these are the daring men that have their Fates written in their Foreheads that are canonized for Saints and dye the Martyrs of Jesus or Mahomet and are called of God to be his Executioners to destroy all the wicked of the World to ride up to the Horse bridles in blood to carry all clear before them possess and rule all the Earth and after all mount up to rights into Celestial Mansions Cavete Principes Sacerdotes Nobiles c. My Zeal to Rome makes me cross the Law Temporal my Zeal to Geneva the Law Ecclesiastical and make them Ropes of Sand. This is the Hercules that clears the Augaean stable the St. George and Amadis de Gall that rids the World of Monsters and relieves all distressed Souls These sight the Lords Battels these are the Favourites and Darlings of Heaven and the Jewels of the Earth these are taught of God by the Impulse of the Spirit seeking God and finding Kingdoms these have signal Victoies and are as signally destroyed as ever that Egyptian Theudos the Gaulonite Moses Barchochebas David George John of Leyden Knipperdolling and Cromwell were By this Law I will outlaw the Law maintain and make the King a Subject My care of the Clergy and consistory would subordinate the Prince to the Priest and my love to the Lay-Presbytery would make Princes truckle under the People Iterum atque iterum cavetè Principes By this Law I walk alone in the pride and loftiness of my spirit By virtue of my zeal for the Lord of Hosts I am above all Laws I tread upon the necks of Kings and trample Lions under my feet Nay I sore aloft in the Clouds and disdain the poor Ants crawling upon this Mole-hill and fly swifter than the Wind upon the wings of the Spirit Alas poor vile Souls I have some pity in my holy anger I could tell them of higher and statelier conducts but they are not able to bear the ravishments and raptures of the Spirit Thus much inspired Learning makes me mad and Madmen will be subject to no Laws So with and without a Law I am deceived and will be deceived any way I care not God help me The CONTENTS Deliberation by halves Judgment by likelyhood Ampliations and limitations of Law Weighing my action by one Law Suspense between two Laws Sin hath the casting voice Reason of Law TITLE VII Of the Reasons of Deceit THE Reasons in general why one Law deceives me in another may be these Deliberation by halves I. To resolve upon my Action I deliberate to halves I grant the conclusion upon demi-Principles I lay an Action in the balance stript from those
deformed In a word Phil. 4.3 Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise we are bound to think on these things SECTION V. Exhortations Have not the Word of God in respect of Persons have no man's person in too much admiration Aim directly at the plain Truth with a single eye in simplicity of heart not inventing objections or making knots nor yet willing to be cheated or captivated in your Judgments by being magisterially imposed upon Take no part nor side resolutely to pin your Faith upon all that they say or do Count no man or Society of men infallible Be not biassed for favour or affection gain or preferment to any Sect nor from them for malice or hatred or fear of loss or punishment but strive to be of an universal Spirit free to embrace or shun without bondage or base love or fear Let every man be swift to hear slow to speak slow to wrath because the wrath of Man worketh not the Righteousness of God Thus it becometh us to fulfil all Righteousness strive to take in all truth walk humbly honestly and warily working out our Salvation with fear and trembling and making our Calling and Election sure Look alwaies well to the end walk circumspectly as wise men stand fast in your Christian liberty quit your selves like men pressing on still to the mark of the High calling which is laid up for you in Christ Jesus The Gospel promiseth great things to all Eternity and having such a hope in you so full of a glorious and blessed Immortality be alwaies aspiring to perfect holiness in the fear of the Lord that ye may obtain an Inheritance among them that are sanctified by faith which is in Christ Jesus Let no Profane or Unclean Wretches expect any good Be not deceived God is not mocked No Whoremonger nor Adulterer nor Fornicator nor Covetous person which is an Idolater shall ever enter into the Kingdom of God or of Christ They can have no part or share of the Inheritance with the Saints in Light that walk on here in darkness The hopes of Hypocrites must needs perish as the Spider's web Let the Faithful hope and pray for the Kingdom of heaven let them be glad and rejoyce for great is their Reward in heaven yea let them lift up their heads with joy for their Redemption draweth nigh and now is nearer than they are aware of Let them remember that their Saviour is their Judge and most favourable to all that have honest hearts he knows how to relieve the ignorant and weak and such as are out of the way He will resolve them in all their doubts comfort them in all their sorrows direct them in all their wandrings heal them in all their maladies strengthen them in all their weaknesses and do for them abundantly above all that they are able to ask or think He will reject none that come unto him he will admit all to the Legacies contained in his Father's Will and Testament that shall be found capable to receive them cum favore Believe Love Work Hope Desire Persevere no matter what Men judge Trust to the Word of Life follow that blessed Rule and be happy Live and die in Faith and lie down in Hope to rise again to everlasting Life and Salvation Be thankful that ye are under the conduct of the Spirit of Life and Grace plentiful and strong Helps brought home to the door of your hearts waiting to be let in These are within us If we will receive them there they be ready for us Nothing of God wanting to us if we be not wanting to our selves There is a Voice behind us saying This is the Way walk in it turn from the waies of Wickedness pass by them come not near unto them for fear Iniquity procure your ruine The Spirit invites perswades by all means if our Spirits will hear incline or desire God will move and incline our desires to good If honestly Uprightness and Meekness be in us God will love us and we shall love him and Love shall cover a multitude of sins Having such pretious Promises and such gracious Encouragements be bold with a holy boldness to challenge them from God by the Mediation of Jesus Christ in whom they are made sure Claim therefore as your dues The Word and Sacraments The Liberty from the Law Access to the Throne of Grace Forgiveness of Sins The Gift of the Spirit The Resurrection of the Body The Life Everlasting For these things are fit for God to give and for God's Children to receive because Great is he that hath promised and Great is he in whose Name and for whose sake he hath promised such great things and therefore in and by and through him we have freedom of Access to the Throne of Grace for Grace sufficient to help us in the times of all our need The CONTENTS Nature of Liberty Form Loosness from all Incumbrances Largeness TITLE VIII Of Liberty BEsides the two forementioned Properties of the two Testaments viz. The New Spiritual and Lively The Old Literal and Deadly There may be added two more to distinguish them from each other viz. The New Testament begeteth the Spirit of Freedom The Old Testament engendreth the Spirit of Bondage Between a Son and a Servant is great difference chiefly in their state The Son is free of his Father's house and hath a Right of perpetuity to abide therein for ever but the Servant is at the will of his Lord and hath no liberty to abide in the house for ever The Son is Herus minor quasi Dominus rerum paternarum The Church is God's Family Christ is God's Son therefore is free of the Church for his self and hath power to make others free not in word or shew Joh. 8.36 but in deed and truth If the Son shall make you free ye shall be free indeed Nature of Liberty Of Liberty there are two parts the Nature the Subjects The Nature of Liberty consists in four Points the Form the Seat the Terms and the Cases of it Form The Form is a Loosness and clearness from all Impediments Entanglements and Incumbrances Loosness from all Incumbrances The more Loose we be the more free if fully loose then fully free termed Inalligation opposit to obligation an Independency Therefore whatsoever is unbound not hanging upon any thing is properly loose as Psal 2.20 He looseth them that are appointed to die that are fast bound in misery and Iron The shaking off of Shackles and Fetters So the Woman whose Husband is dead is loosed from the Law of her Husband Ro. 7.2 I. The first Reason is from the Contrariety of Slavery which Reas 1 is 1. Perpetual an Inheritance to the Lord and his Heirs for ever So Liberty is perpetual to himself and his
another but to outward Mortification of the Body by Austerities of Fasting hard Lodging Pilgrimages Whippings and such Penances or to the Vertue of Crosses Holy-water Reliques of Saints Indulgences and Pardons by Bulls Masses Dirges Prayers of Saints Merits of their own or others and such like That by these God is perfectly reconciled and as often as they commit sin which they take no care to kill in their hearts they shall be forgiven by the Repetition of their former Penances and Carnal Services and so they run out their course of Life in Jewish and Heathenish Ordinances without regard to the Evangelical Spirit or Power of Godliness The vanity and folly of these men will quickly appear to all those that seriously read the New Testament Superstition 3. Others are alwaies upon Scruples and Doubts every thing troubles their Consciences and is called Superstition though it be harmless and commanded only for Order and Decency It is Superstition to lay the stress of Religion upon Outward Rites and Ceremonies and neglect the weightier Matters Justice and Judgment It is Superstition to make nothing at all of any Rites or Ceremonies and lay the stress of Religion in abhorring them utterly As if those outward things did either hallow or defile the Soul as if Salvation or Damnation depended upon the using or not using them The Kingdom of God and the Righteousness thereof consisteth not in Circumcision nor Uncircumcision in Eating or not Eating in Observation of Daies or not Observation of Daies in using of Ceremonies or not using them And therefore Negative Superstition is equal to Positive both alike calling off mens attentions from the main power of Godliness by ingaging them over-much about the use or disuse of small inconsiderable things 1 Cor. 7.19 Consider well these Scriptures Circumcision is nothing and Uncircumcision is nothing but the keeping of the Commandements of God The Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Rom. 14.17 18 For he that in these things serveth Christ is acceptable to God and approved of men Let us therefore follow after the things which make for peace and things wherewith one may edifie another for meat destroy not the work of God Rom. 14.2 c One believeth that he may eat all things another who is weak eateth herbs Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateh for God hath received him One man esteemeth one day above another another esteemeth every day alike Let every one be fully perswaded in his own mind He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks Luke 17.21 The Kingdom of God is within you But the sober Christian that neither places the Substance of Religion in External Ordinances nor yet is Superstitiously Anti-ceremonial but thinks himself obliged to have a due regard to the Commands of lawful Authority in adiaphorous things and to preferr the Peace and Unity of the Church of Christ and the Observation of the Royal Law of Charity before the satisfaction of any private Interest of himself or any other And so he will be aware of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which many run into by banishing away all the solemnity of External Worship under the notion of Ceremonies out of the World To conclude Unless there be a due and timely regard had to the Injunctions and Orders of lawful Authority in indifferent things for Order and Decency and Unity in the Church it may easily be foreseen that the Reformed Part of Christendom will at last be brought to confusion by crumbling so long into infinite Sects and Factions till it come to utter ruin 4. Natural Complexion for Divine Grace Some mistake the Vices of their Natural Complexion for Supernatural and Divine Graces As stupid Melancholy for Christian Mortification Turbulent and fiery Zeal for the Vigour of the Spirit Whereas Sadness Joy Zeal and Love are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those harmless Passions or at least of a middle Nature neither good nor bad in themselves but which as they are circumstantiated with their several Adjuncts may indifferently become either Vertues or Vices There is a true Divine Zeal of Sorrow Joy Love Anger c. which is no Corybantick Extasie of Bacchanals but a sober calm and regular Heat of Passion guided and managed by Light and Prudence and is carried out principally neither for indifferent Rites and Opinions nor against them but for those things that are essentially good and fundamental to Religion alwaies acknowledging a due obedience to that Power Civil or Ecclesiastical which God hath set over us There was amongst the Jews a certain Right called Jus Zelotarum whereby private Persons by extraordinary impulse from God might do some extraordinary Acts of Peace or Warr to reward Vertue or Punish Vice which God under that Dispensation did permit As when Elias called for fire from Heaven upon the Captains and their Companies and Elisha slew the Children that called him bald Pate by Bears As when Phinehas slew Zimri and Cozbi and the Maccabes raised War against the Enemies of the Jews and Christ whipped the buyers and sellers out of the Temple And these men were never questioned by the Magistrates for it So that it was a kind of Legal or Regular thing yet so as in some cases of doubt they might be accountable to the Sanedrim and approved or punished as they saw cause for what they did But it is not so now nor may any such private Persons under the Dispensation of the Gospel take upon them to call fire from Heaven as the zealous Disciples would have done if they could or would have Christ to have done because they could not For Christ rebuketh them for it and tells them they know not what Spirit they are of So may not private Persons now presume they are called of God to reform publick Abuses in Church or State against the consent of Princes by making Vows or Covenants among themselves to take up Arms contrary to Laws or justifie any unwarrantable proceedings by their Zeal for God's Cause or to set Christ upon his Throne as they speak God needs no man's help to promote his ends by doing unjust things for him To speak wickedly for God or talk deceitfully for him or to do any Evil that Good may come thereof This is to mock God as one mocketh his Neighbour or to glorifie God by our Lyes as if God were a man that he should be mocked as if God were such a one as themselves and could do nothing without our help These are Dogmata Reipublicae noxia amongst many others Cavete Principes Rhetoricating
and all the sufferings of this world are not reckoned worthy of the glory that shall be revealed The glory of the Resurrection Ascention and Eternal Salvation is the only hope of Christianity No Mediator Priest Prophet or King in Heaven or in Earth No Mediator but Christ but Christ 1. Priests Prophets or Kings alive on earth we pray not to nor to God in their Names They cannot forgive sins nor will God for their sakes and they must die 2. Priests Prophets or Kings departed whose Souls live with God in Rest but not in the highest Glory we pray not to nor to God in their Names Because they cannot know our wants Because they cannot help us Because they are our fellow servants Because no Mediation by Priest Prophet nor King but in Heaven where Mediation should be and where they are not nor can be till they are brought thither by Christ to the general assembly of the spirits of Just men made perfect The end of all Christ's Mediation is to bring us to God End of Christs Meditation to bring us to God 1. By Faith here to have a present Right 2. By Sight hereafter to have a full fruition For we were strangers to God before and could not be reconciled nor come near to God but by Christ there being no other name given under Heaven by which we could be saved but only by the name of Jesus The Holiest of all is prepared for Man by the Man Christ Jesus He enters not for himself but for us His it was from everlasting but becoming a Mediatour he entreth for himself and all mankind The Creature hath an holy boldness to enter into the Presence of the Creatour by Christ's blood What Dust and Ashes What a Worm Can Man see the face of God and live Yes by that man of men Christ Jesus What is man that God should so regard him or that he should have such great respect unto him Who shall dwell with the devouring fire or who shall dwell with everlasting burnings He that hath a pure heart and hath washed his hands in innocency But who can say he is pure that is born of a Woman Who can bring a clean thing out of an unclean not one God charged his Angels with folly and found imperfection in the best of his Saints how much more in man which is a worm and the son of man which is a worm Behold then what manner of love this is with which God hath loved us that we should be called the sons of God! But who hath believed our Report and to whom hath the arm of the Lord been revealed Now what will you do that hear this Gospel Is there a God to go unto or no Will you go to this God or no Shall we pipe unto you and will ye not dance Shall we mourn unto you and will ye not weep Shall we become all things to all of you and will ye not be saved Shall we expose the spiritual wares of God to sale without money and without price and will ye not buy at this cheap rate As the Sybil offered her books and being refused burnt some and asked more and at last burnt them all so will the Gospel being rejected be for ever lost as a pearl that is cast before Swine Then must we shake off the dust of our feet to testifie against you You would not come unto Christ that you might have life The word was brought near unto you even into your hearts that ye might believe in it and do it Christ stood at the door of your hearts but ye would not let him in ye counted your selves unworthy ye rejected the counsel of God against your selves ye despised all and in this your day refused to know the things that belonged to your peace and therefore they are for ever hidden from your eyes for Salvation it self cannot save those that will not be saved Conclusion To Conclude this Whole Book After the consideration of Christ's Person and Office of Mediation as Priest Sacrificing and Offering himself we have great cause to glory in the profession of such a Saviour Gal. 6.14 And what have we truly to glory in save in the Cross of our Lord Jesus Christ by whom the world is crucified unto us and we unto the world Cross to be gloried in A Cross is a thing not naturally to be gloried in 1. Because it is not joyous at all but rather grievous to flesh and blood 2. Because it is a shameful and accursed thing But Spiritually it may and ought to be gloried in 1. Because it is comfortable to the Spirit and worketh the peaceable fruits of Righteousness to them that are exercised thereby 2. Because it is conformable to Christ Rom. 5.3 4. For this cause we joy in Tribulations knowing that Tribulation worketh Patience and Patience Experience and Experience Hope and Hope maketh not ashamed They rejoyced that they were counted worthy to suffer for Christ's sake 3. Because God is glorified thereby 4. Because of the great Effects of Christ's Cross Rom. 8.32 1. Christ is crucified for the world the Just for the Unjust God spared not his own Son but delivered him up for us who made his Soul an offering for sin 2. The World is crucified to us The World is God's work Good Alive Blessed Beautiful Heaven and Earth The things of the World are Satan's work Evil Dead Cursed Ugly Vanities Pomps the lusts of the flesh the lust of the eye and the pride of Life All these are crucified to us and Satan the God of this world bruised under our feet and Death and Hell utterly broken 3. The Saints are crucified to the world The Old man is crucified not the Man but the Oldness of the man The New man quickened not the Man but the Newness of the man We glory therefore in the object the Cross and in the effect thereof Crucifixion 1. The object the Cross Things gloried in are commonly of another nature as 1. Knowledg which puffeth us 1 Cor. 8.1 Liberalium Artium cognitio sibi placentes facit the knowledg of Liberal Arts and Sciences is greatly pleasing to us Nullus Animae suavior Cibus there is nothing relisheth better to the Soul Yet comparatively to saving knowledg it is Scientia Contristans he that encreaseth knowledg encreaseth sorrow and it is a weariness to the Flesh a knowledg without an Head The fear of the Lord only rejoyceth the heart 2. Greatness and Prosperity Decet res secundas superbia Pride naturally follows prosperity and Honour makes men look big and brow-beat others These and such like are gloried in with a carnal glory The Cross is either Outward or Inward Cross Outward and Inward 1. The Outward Cross is the Wood and Nails Spears and Thorns and Whips c. belonging thereunto All these are gloried in with a carnal glory And indeed the Flesh of man that is the outward man even as to religious
Sacrifices and Services that are acceptable unto God He is made unto us Wisdom Righteousness Sanctification and Redemption 3. Because he qualifies all our Sacrifices and Services through his Perfection all our Imperfections are hid and covered 4. Because he only made an Attonement for the sins of the Whole World Christians true Sacrificers and Priests II. Christians are True Sacrificers and Sacrifices in their Bodies and Souls offered as living Sacrifices which is their reasonable service not of themselves nor by themselves but in Christ and by Christ 1. Because Christ is the Head of the Church 2. Because Christians are the Body All are offered by Christ the Priest and Christians Priests all suffering together Christ for us and we under him for our selves to fill up that which is behind of the sufferings of Christ for his Bodie 's sake which is the Church Decrees III. We are told of a Decree and of Decrees 1. Of Absolute Election from all Eternity Christ's Doing and Suffering 2. Of Christ's doing and suffering all that is to be done or suffered for our sins to pacifie God's Wrath and Merit Happiness Our Doing and Suffering 3. Of our doing nothing and suffering nothing what think we Is Faith nothing are Hope and Love and Good Works and Tribulations all nothing and just nothing True we and all our Faith and Love and Good Works and Afflictions are all nothing and worse than nothing in themselves and out of Christ considered but in Christ and for his sake Christ hath made them something yea and all acceptable to God too and rewardable too by God for his sake Reasons 1. Because they are Spiritual Acts and Spiritual Acts are pleasing to the Father of Spirits as 1. Killing of Lusts and corrupt Affections 2. Consuming them 3. Offering up holy desires to God 2. Because they keep the Covenant of Faith with God 3. Because they flow from an habit of Holiness to justifie true Faith in God 4. Because they do good to Men. 5. Because they obtain Reconciliation with God I do not say they procure or purchase or merit it at God's hands but that they obtain or receive it at the hands of God for the Worthiness of Christ 6. Because they are the weightier Duties of the Law Tithes of Mint and Cummin Sacrifices Offerings and other Rites were the weighty duties of the Law of Moses But Justice and Judgment and Mercy are the far weightier services of the two these must and ought to be done but not to leave the rest undone So Prayer Alms Fasting Hearing Preaching Praising Communicating Baptizing c. are the weighty duties of the Law of Christ but Mortification Crucifying Self-denying Regeneration New Creation c. are the far weightier services of the two these must and ought to be done and not to leave the other undone And these must first and last be done leave all the rest undone till this be done Leave thy gift at the Altar and go and first be reconciled to thy Brother and then come again and offer what thou hast to offer Wash your hands ye Sinners and purifie your hearts ye Double-minded and then come and offer a spiritual offering Offer to God Thanksgiving and pay thy vows unto the Most High and this is better than a Bullock that hath horns and hoofs Obedience is better than Sacrifice and to hearken than the Fat of Lambs Go learn what this meaneth I will have mercy and not sacrifice 1. So then there is a God that is offended Corollaries 2. So then there must be a coming before this God to answer for those offences 3. Outward Sacrifices of Bulls and Goats of old and other services of Circumcision Sabbaths c. when brought before him could not do the deed 4. Outward Sacrifices among us Christians as of Prayer Sacraments c. when brought before him cannot do the deed 5. But Christ's Sacrifice of himself once offered to God through his Eternal Spirit in Heaven hath done the deed by his merit 6. And Christians Sacrifices of themselves often offered to God through Christ's Spirit in Earth do the deed by our duty I. See then what true Religion and the power of Godliness is Pure Religion and undefiled before God is this for a man to visit the fatherless and widow in their distress and to keep himself unspotted from the world The rest are but the forms and outsides of Religion 1. As among the Jews Sacrifices and Oblations Tithes Fasts Feasts Sabbaths Circumcision Passover Washings c. 2. As among Christians Prayers Praises Preaching Sacraments Fasts Feasts Offerings Penances Burnings Prostrations c. The Substance is Spiritual Prayer Communicating Fasting Feasting Justice Equity Mercy Humility c. II. The Christian Law requires more than any Positive Law Justice is the most that any Positive Law besides requires but Mercy to our very Enemies and purity of heart and poorness of Spirit c. no Law but this doth urge Called the Law of Love and Grace a Law above all other Laws III. 'T is good but Law living according to the Law of bare Nature as 1. To defend ones self 2. To nourish young 3. To do no wrong Natural Justice and Love IV. 'T is good but Law living according to the Positive Law of Nations as 1. Suum cuique tribuere to give every one his own 2. Neminem laedere to hurt no body 3. Honestè vivere to live honestly Positive Law These are good steps to farther Justice of Equity Grace and Mercy And yet but a small matter V. 'T is good and high living according to the Law of Christ in the Gospel as 1. To love our Enemies 2. To offer Life and all for Truth 3. To do Equity and Mercy c. This is that that God requires of all The Christian Law This is Perfection Covet after the best Gifts But behold I shew unto you a more excellent way This is above all Law Super-Justice VI. A Rebuke 1. To all Rigor and Extremity of Law 2. To all carelesness of others sufferings and wrongs Who cares what becomes of all Miserable persons Let them starve or hang or damn they care not A merciless Spirit worse than an unjust spirit No bowels nor yernings nor pity that 's a hard case VII A Rebuke to all formal Religion as 1. In outward Ceremonies 2. In outward acts of Justice Honesty and Love Opus operatum trusting in the Work done 3. In sinful compliances and worldly correspondencies for friends gain honour and favour fair shews complements no real honesty or love Worldly policy VIII Rebuke of Pride as 1. For Honour and Greatness 2. For Riches and Estate 3. For Power and Prowess 4. For Beauty 5. For Learning and Wisdom 6. For Wit and Cunning. Worldly Pride We are all fellow creatures we are all partakers of the same Grace without merit or desert we have nothing but what we have received there is no respect of persons with God IX Many a habit
of sinful Love must be digged up by the roots before we can come to plant the habit of Divine Love Justice Mercy or Humility in our hearts There must be mortification of lusts self-love love of the World pride of life we must go out of our selves renounce the World before in the place of these evil Habits we can get a habit of pure love to God to our selves to our neighbours to our enemies And all this for God's sake for goodness sake if there were no other reward for the glory of God for the good of our selves for the good of the Church for the good of Mankind Contractio Causae 1. All Religion is Love Spiritual 1. Sorrow for Sin and hatred of it 2. Satisfaction to God offended 3. Reformation of life 4. Love of Justice Mercy Humility 5. Love of God 6. Love of Soul 7. Love of Heaven To be spiritually minded is life and peace If ye walk after the Spirit ye shall live The things that are not seen are Eternal We live by Faith We mind heavenly things We set our affections on Heaven 2. All Irreligion is Love Carnal 1. Delight in Sin and love of it 2. Dissatisfaction to and contempt of God offended 3. Continuance and increase in Evil. 4. Love of Injustice Cruelty and Pride 5. Hatred of God 6. Love of Body 7. Love of World To be carnally minded is Death If ye walk after the Flesh ye shall dye The things that are seen are but temporal We live by Sense We mind earthly things We set our affections on Earth Now after all this If to live spiritually be impossible why then doth God command it An impossible command is no command Why do we Preach it God should mock us to bid us do that which he hath not given us power to do We should be found lyars like Aegyptian Task-Masters to exact the number Bricks and not allow materials But if to live Spiritually be possible Why then do we not live so and how shall we answer it to God and Men and to our own consciences our consciences will condemn us and good men will condemn us and God who is greater than our consciences and all the World will condemn us much more The great objection against pure Religion is That the flesh is weak Object original sin is strong temptations are many and vehement The Devil is subtil the World hates and persecutes strongly We profess against all these Answ and if we would strive as much against them we might overcome all these If there were faith and hope of a Resurrection to Glory it would work a victory over Sin World and Devil and with God's help nothing should be impossible unto us This was typified by Pharaoh the Red Sea the Wilderness the Anakims Giants the Towns walled up to Heaven yet all these were overcome These things are written for our instruction that we through patience and comfort of the Scriptures might have hope We can do all things through Christ that strengtheneth us We shall be more than conquerors and bruise Satan under our feet If God be with us who shall be against us Only be valiant and of a good courage and stand still and see the salvation of the Lord. But once more before I take off my Pen let me contemplate Christ our Mediator in all his Offices 1. A Priest sacrificing himself on the Altar of his Cross Christ a Priest So is a Christian crucified with Christ dying daily filling up that which is behind of the sufferings of Christ We bear in our bodies the dying of the Lord Jesus because we are his Members of his Flesh and of his Bones We have put on Christ and Christ is in us and we in him St. Chrysostome is not ashamed to call Christ's sufferings his sufferings Christ himself saith Saul Saul why persecutest thou me In as much as ye do it to any of these Little ones ye do it unto me We are baptized with the baptism of Christ and drink of his Cup. His Cross is ours and ours is Christ's we are to look upon all the sufferings of Christ's members as the sufferings of the head for the body is one and all parts suffer together our members are the members of Christ our bodies the Temples of the Holy Ghost we are in Christ and Christ in us he suffered in his Person we suffer in our persons we take up his Cross We men as Priests with him sacrifice our selves with him in him and by him who sacrificed himself for us as God and Man Christ quickened by his Eternal Spirit 2. Christ quickened his Body by his Eternal Spirit and so entred into the holy place to offer up himself by the same Spirit unto God once for all men so Christians have their Bodies quickned by the Spirit of Christ and so enter with him and by him into the holy place to offer up themselves unto God and are accepted by him for Christ his sake So we are in Christ crucifying and killing our selves that is our sins in the bodies of our sinful flesh so we are in Christ offering up our quickned bodies without sin in the Holy place where no unclean thing can ever enter following him who hath made way for us that where he is there we might also be for he being lifted up draws all men after him and where the carcass is there will the Eagles be gathered together Thus are we Priests to sacrifice and offer with Christ both in Heaven and Earth Christ a Prophet 3. Christ a Prophet leading us into all truth and opening unto us the mysteries of the Kingdom of Heaven that we might be Prophets to teach in his Name that men and Angels might know the wonderful dispensations of the Kingdom of Heaven This is the light that lighteth every one that cometh into the World so all the Lord's people are Prophets speaking the wonderful things of God Christ a King 4. Christ a King ruling in our hearts and subduing all our enemies and covering us with everlasting glory so do we rule by his Spirit over all our lusts which else would rule in our mortal bodies and so do we subdue our enemies and bruise Satan under every one of our feet and through him that strengtheneth us are more than conquerors triumphing over the World the Flesh and the Devil and reigning with Christ in his everlasting Kingdom All this is by virtue of our union with Christ espousing his sufferings and glories to us As Man and Wife are one flesh so Christ and his Church are one Spirit bone living dying rising ascending and sitting together in heavenly places as Priests Prophets and Kings for ever such honour have all his Saints Thus hath our Mediator bought us to himself and with himself unto God to be like unto him in his humiliation and exaltation which is the glorious estate of God's Children ordained to them in his last Will and Testament confirmed executed and performed
be enlarged to all places in the World and that not after this nor that manner of outward and carnal worship but after the only manner of inward and spiritual Service John 4.24 for God was a Spirit and therefore the true worshippers of God should always worship him in Spirit and in Truth From hence therefore the world is given to understand the two great Doctrines First That the true worship of God is onely Spiritual Secondly That there is greater perfection in Christianity than in Judaism or Heathenism Worship Spiritual 1. That the True Worship of God is only Spiritual Religion is a Spiritual service that is Prayers Praisings Eucharists Acts of Love Acts of Faith Acts of Hope Acts of Humility Fasting Alms c. Excepting the two Sacraments of Baptism and the Lord's Supper whose effects are Spiritual Sense mysterious Rites easie and number smallest I dare in meekness and charity challenge all perswasions to shew me if they can in the whole Digest of the Christian Law any other external Rite or Ceremony enjoyned or that is necessary that it should be enjoyned Reason Because as the Christian Religion intends wholly an exclusion of all Mosaick Ceremonies made by God so it will not admit of a Body of new and superinduced Rites made by men for they are or may be as much against the Analogy of the spiritual Worship of Jesus Christ as the body of Rites made by Moses and more because they were made by the Will of God but these meerly by the Wills of men Ceremonies The Ceremonies of the Christian Services may be Practised but must be no part of Religion it self but either the Circumstances thereof or the imperate acts of some moral Virtue As thus The Christian must be in some place when he prays and that place may and it is fit it should be determined by Authority for the publick prayers and thither he must go and yet for his private prayers he may go any where else And so for preaching And because the Religious actions of a Christian are finite therefore they must be done as in a place so at a time and that time may and it is fit it should be determined by Authority and then he must do his Devotions in publick at that time only but for his private devotions he may do them at any time else The Religious Actions of a Christian must be in some posture of his Body and that posture may be appointed and it is fit it should be appointed by Authority for the publick worship as to kneel or stand or bow c. and then he must do it in that posture that he is commanded in that publick place and yet he may use what postures he pleases at any other time or place for his private devotions And when the Christian comes to the publick place at the time appointed for Publick Prayer his prayers though in the Spirit must be of some form or manner of expressions by words and that form and manner of expressions by words may and it is fit it should be ordained by Authority for the whole Congregation openly and yet he may be and is at liberty to use what other form he pleases in his private addresses to God And this is enough to satisfie all those that have the true spirit of Christ who though he had no need of the Circumcision of the Law nor yet of the Baptism of the Gospel because there was no superfluity of evil to him to be cut off nor any stain of sin to be washed away yet he suffered himself to be circumcised and baptized and did obey that Law which he came to abolish and was subject to those Powers that were then over him in the world and quarrelled at nothing but was willing to fulfill all Righteousness And if our Fanaticks had the true spirit of Christ they would do as he did and be obedient to his Laws and to the Laws of the Powers that God hath set over them The Differences betwixt the Mosaick Rites under the Law and the Christian Rites Difference of Mosaick and of Christian Rites besides what Christ himself hath ordained under the Gospel are these 1. The Mosaick Rites were only appointed by God but these Christian Rites are appointed by men 2. They were necessary parts of that Religion that then was so far as it was discerned but these are not 3. The Mosaick Ceremonies did oblige every where but the Christian only in publick 4. They were integral parts of the Jewish Religion but these are but circumstances and investitures of our Religious Actions 5. They were done all of them in the spirit of Bondage and great fear but ours are done in the Spirit of Liberty and great Love They were lasting as long as that Religion was to last but ours are alterable though our Religion be everlasting 7. They were many and burdensome and very costly for they were at greater charges to buy Cattel c. for the Sacrifices and the Priests and Levites were as Butchers and Porters and Cooks to knock down Oxen or cut the throats of Calves c. and slay them c. but ours are few and easie and cheap but neither theirs nor ours did or ever will please God The sum is the Ceremonies of Christians they may be the accidents of their worship they must be no more but a just investiture of Time Place Form Habit and Posture He that would have his body decently vested must not wear five and twenty Cloaks a Stole and a Tunick will suffice some thing for warmth and something for ornament does well But as the tender and delicate Woman that will scarcely vouchsafe to set her foot upon the ground for delicateness and tenderness and thinks no ornaments curious enough for her head and the rest of her body makes it the work of half a day to dress and deck her self is a slave to her fine trinkets and thinks neither her Soul nor Body but her habiliments to be the principal part of her care So they that are superstitious and over much righteous in Will-worship and count no formalities nor bodily exercises enough to set out their Devotions are servants to their Beads and trumperies and think not of the substance of Religion but make the out sides thereof the principal part of their care Church of Rome Thus the Church of Rome whose Ceremonies are described in a great Book in folio Quem mea vix totum Bibliotheca capit and my purse strings will not stretch to buy it And although by such means Religion is made pompous and apâ—â—o allure them that admire their gay nothing yet then it also spends their Religious passions and wonderments in that which effects nothing upon the Soul The Priest must be intent upon his Rubrick that he miss nothing of his Bowings Crosses Anointings Sprinklings Perfumes c. and the people are taken up with staring upon the dumbe Images the Larges and the Priests
Actions with hearkening to the unknown Service and the loud Singings and melody of Instruments all which noises and starings conjure up their joys dolours and amazements to the dazling of the understanding and confounding of the Memory and Will of the Inward man during the hurry that is upon the Senses of the Outward man Thus the Heathens made their Religion a Systeme of pitiful Rites sneaking and beggarly Entertainments Hay and Stubble fit enough for such Deities as they served but most nasty and unbecoming and odious to the Most High God Whatever is grave decent and orderly in the Outward Worship of a Christian is not to be rejected but if it be not these it is not to be imposed and when even these become numerous or grievous they are to be removed by the same lawful hand that brought them in Now although the Spirituality of the Gospel excludes all shadows of Ceremonies and all bodily Rites from being of the substance of Religion yet this Spirituality does not exclude the Ministry and Service of the Body For the Worship of the Body may also be Spiritual it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 and therefore Spiritual Thus the Body Bowing Kneeling Standing Eyes and Hands lifted up to Heaven in Prayer and Praise in Hearing and Communicating in bowels of Yerning Compassion and giving of Alms are all acceptable upon the account of the Spirit because the Body serves the Spirit and the Spirit serves God and all is made a Spiritual worship Reason The Virtues of a Christian are acts and habits of a sanctified Soul whose faculties have each a proper organ of the Body that as the Graces and Endowments of the Soul are commencements and dispositions unto glory So the Spiritual Ministeries of the Body may dispose it to its perfect Spirituality in the Resurrection of the Just But then these Ministeries of the Body are then only to be judged Spiritual service when the Soul and the Body make but one entire agent the act of the soul and body being but one and the same product of Religion whereof the soul is the principal agent and from thence the Actions of the Body are denominated spiritual Whatsoever act of the body is an elicite or imperate act of Virtue or the proper and specifick act of Grace in the Soul is a part of Religion otherwise it is the instrument of vice or vanity and not of the Soul As to give all our goods to the Poor to give our bodies to be burned to have all faith to the removal of mountains c. are but the outsides of Religion and good for nothing unless they proceed from Charity a willing and loving spirit a heart true and right to God for then such a faith justifies such giving to the poor is true Alms and such giving the body to be burned is true Martyrdome 2. Perfection of Christianity That there is a greater Perfection in Christianity than in Judaism or Heathenism Because the Old Testament made nothing perfect therefore the New Testament made all things perfect being established upon better Promises 1. Endeared to us by new instances of Infinite Love and 2. We enabled by many more excellent Graces of the Holy Spirit 1. The Christians under the New Instances and the Jews under the Old Covenant do both of us pray but we are commanded to pray more frequently fervently and continually 2. They and we must be both charitable but they were tied only to their friends and neighbours but we to our enemies and strangers We have more brethren and more neighbours and therefore more is our duty than theirs They were to do their brethren and neighbours no hurt but we must do them and our enemies all good They were to forgive upon submission and repentance but we must invite them to repentance and offer pardon if they will not repent They were to give bread to their needy brethren but we are in some cases to give our lives for the brethren 3. They were to love God with all their Souls and with all their strength and though we cannot do more than this yet we can do more than they did For our Strengths are more our understandings are better instructed Eph. 6.10 c. our Wills more raised our helps far greater our shield stronger our breast-plate broader our armour of Righteousness more of proof than theirs was Dares and Entellus did both contend with all their strength but because Entellus had much more strength than Dares therefore he was the better champion of the two A Child and a Giant do both put forth all the strength they have but because the Giant is stronger than the Child therefore he is the more perfect A Scholar and a Master do both teach the best they can but because the Master hath the greater knowledg therefore he must needs teach far better 1. In the internal acts of virtue a Christian is to be more zealous and operative aiming at excellencies and perfections 2. In the external acts of virtue a Christian must out-do a Jew in prudent zeal They adorned their Temple gave gifts loved all of their perswasion laboured to get proselytes but were uncivil to all others They were bound to pay tithes we are commanded to allow an honourable Maintenance not more work but more love In those Graces which are proper to the Gospel literally and plainly exacted of us and but obscurely insinuated or collaterally required of them we are to adorn the Gospel and advance to an higher and brisker duty Because we have a more spritely Law a clearer revelation greater threatnings better promises and mightier aids 1. Every man must observe the new sanctions or new interpretations of the Old super-added by Christ in his Sermon upon the Mount 2. Every man must do in proportion to all the aids of the Spirit ministred in the Gospel all that he can do which will amount to more than the usual rate of Moses's Law 3. Every Christian must be infinitely removed from Jewish sins such as were Idolatry Obstinacy Hypocrisie Oppression of Strangers sensual and low Appetites of Honour Peace Plenty c. 4. Every Christian must do all their works in Faith and Love In faith to make them accepted because without faith 't is impossible to please God though they be imperfect In love to make them as perfect as they can be Reason Because every Christian hath clearer hopes of a glorious and blessed Immortality The State of our Religion is high for 1. The purity of Commandments 2. Gracious Aids and Endearments 3. The great Example of Jesus 1 John 3.2 3. We are the Sons of God and it does not yet appear what we shall be but this we know that when Christ shall appear we shall be like him for we shall see him as he is and appear with him in Glory And every man that hath this hope in him purifieth himself even as God is pure That is 1. We are the
the Magistrate Thus it becometh us to contend earnestly for the Faith which was once delivered to the Saints and not to quarrel about such matters but to fulfil all Righteousness I have said all this to satisfie if it might be all Parties concerning the spiritual service and perfection of the Gospel and especially to convince the Fanaticks that the Church of England is neither Jewish nor Heathenish nor Popish but the purest Reformed Church in the world for the Antiquity of its Doctrine and Discipline for the paucity easiness significancy and decency of its Ceremonies avoiding all Superstition as much as possibly she can as you have an account given in the Prefaces before the last book of Common Prayer to the intent that all Separatists might be perswaded to conform having no just cause of scandal given them to crie out against us as they do for Carnal Preaching and Worship We call Heaven and Earth to witness we have done all we can but still they are not pleased If we pipe unto them they will not dance and if we mourn unto them they will not weep We must leave them till they be of a better mind As for us and our Churches we will strive to worship God with our Spirits and with our Bodies also We will pray with the Spirit and we will pray with a Form also we will sing with the lifting up of the Spirit and we will sing with the lifting up of our voices also Eph. 5.19 Speaking to our selves in Psalms and Hymns and spiritual Songs singing and making melody in our hearts to the Lord. We desire to be filled with the knowledg of his Will in all wisdom and spiritual understanding Col. 1.9 that we might walk worthy of the Lord unto all pleasing being fruitful in every good work and encreasing in the knowledg of God That our hearts might be comforted Col. 2.2 3. being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the Mystery of God and of the Father and of Christ in whom are hid all the treasures of wisdom and knowledg The last Reason for spiritual Service Prayer and other duties are Relativi Juris which I shall conclude withal to Reas V rivet all the rest is this Prayer Praise Hearing Fasting Meditating Alms are no Ceremonies but are clothed with them as Offices But yet even these Holy Duties are but Relativi Juris much more are their Rites that is Duties not to conclude upon but to use for a farther end But Self-denial Crucifying the Flesh Putting on the New Man Cutting of the Right Arm Plucking out the Right Eye Sincerity Love Dying to Sin Rising to Righteousness these are done for themselves and have no other end So that when we are come thus far we have no farther to go in the way of Holiness I mean These Duties have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks of Sapience they have their end in themselves And other Duties together with their Rites attending them are Means Spiritual for the Spiritual Ends of Sanctification to the Heavenly Ends of Eternal Glory Amen The End of the First Volume The NATURE of the Two Testaments OR The DISPOSITION of the WILL and ESTATE Of God to Mankind For HOLINESS and HAPPINESS By JESUS CHRIST Concerning things to be done by Men AND Concerning things to be had of God Contained in his two great Testaments The LAW and the GOSPEL Demonstrating the high Spirit and State of the GOSPEL above the LAW The Second Volume Of the ESTATE of GOD Concerning things to be had of God By ROBERT DIXON D. D. Prebendary of Rochester LONDON Printed by T. R. for the Author MDCLXXVI TO THE READER I Have travelled through the large Field of the Disposition of God's Will by way of Testament and Covenant in the Law and Gospel dispensed by the Mediation of Moses and Christ concerning his Laws and Commandments I am now coming to treat of the Disposition of the Estate and Inheritance of God by way of Testament and Covenant in the Law and the Gospel dispensed by the same Mediation of Moses and Christ concerning Blessedness and the Rights Titles and Tenures thereof This will be the ground of Future Enlargements upon Faith and Justification Liberty and Assurance of this Divine Estate thereby In which if as before I use many Jural Notions according to the State of Law I hope the Learned will not take offence I am sure the best learned in the Laws will not I may not of right be denied my liberty of expressing my self as well as others and if they like not my Notions I may be even with them and not like theirs But some body may like them and if the wiser sort do it sufficeth But let not the Newness prejudice the Trueness of my Rational Sentiments Discovery Here is no New Truth but a new way of Discovery of the Old Truth and it may be hereafter found to be a better way for peace and quietness than hitherto hath been used no disparagement to the improvements of our Learned Antecessors Enlargements there are in all Arts and Sciences in Ages far remote from the first which is no disrespect at all to the first Inventors and Founders of them It is pleaded by some that nothing can be said but what hath been said already I would gladly understand upon what sober and rational account such a saying can proceed from any wise considering man or who can say unto the Almighty with reverence to the unsearchable riches either of his Wisdom or Grace hitherto thou hast glorified thy self in giving wisdom and understanding unto the Sons of Men but farther thou canst not or wilt not go thy Treasures are exhausted or thou wilt not open them any further God's wisdom is inexhaustible and his Grace is not sparing to communicate it more and more It may be that some New Veins of Golden Oar are found out which ancient and learned Indagators could not come at and our new men being too confident that all was done to their hand and lazy withal never looked after And this is the cause why so many excellent men have raised the Line of Evangelical knowledg among us so little above what was delivered unto us by our first Reformers Such are become guilty of doing little else with that talent of Gospel-light which God gave them at first as a stock to set up and trade withal for him but only to put it in a Napkin not adding a hair's breadth to their Stature in the knowledg of Christ Hereby falling into that ignoble Principle to believe as the Church believes and take all upon Trust Is there any greater Slavery than that of the Mind Slavery to be imposed upon to believe and do all that is magisterially dictated Must I have no Judgment nor Will left for my self but another perhaps more ignorant and wicked must understand and choose for me
another fashion SECT XXXVIII Therefore we need not pass for Man's judgment it is seldom right they judge by outward appearances and false informations Collect. 6. but God judgeth the heart Man's judgment Twelve perjured Men may make an offender an honest Man or an honest Man an offender when they have a spite against him and ruine a Man for credit Estate and life by one Varlet's false oath for the King Cavete ab hominibus Take heed of Men for there is no remedy Vain is the help of Man but in God is my help and to him I must appeal The only way for those that understand right from wrong and know how to give a righteous judgment Is 28.17 is to bring justice to the line and righteousness to the plummet and to fly from all appearances of evill Cavete iterùm ab hominibus Beware again and again of deceitful Men. Look not at the Grave Beard or Gown or the rough Garment the Cowl or Miter or broad Phylacteries for the Man is a Pharisee Oh! 't is a happiness not to know the tricks of Legerdemain and the sinful compliances and correspondencies of this world and 't is a blessed thing to be as some are out of the harms way But we cannot be out of the World but we may use it as though we used it not The general complaint is that Justice is fled away into Heaven Indeed she doth angustè habitare she cannot tithe the Sons of Men But gladly would she be entertain'd for her delight is to converse amongst the Sons of Men And truly they that sue to her shall obtain her love and dwell safely Therefore it is the power of God to make right and command it to be done Collect. 7. for the Love that he hath to us for it is no addition to him at all but because he delighteth to do us good and that cannot wisely be done without obedience to his Laws For God doth all things according to the Counsel of his own will SECT XXXIX And it is most rational that the Creature should obey the Creatour Relations the Children their Father the Captives their Redeemer SECT XL. Friendship The Stoicks say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All duties are measured by relations The Father calls for his honour from the Son the Lord from the Servant the Prince from the Subject and it is but their right and due If I be a Lord where is my fear c. And there is good reason for this Debt Mal. 1.6 because Beneficia sunt compedes Benefits are so many fetters Accepi beneficium perdidi libertatem If I have received a Boon I am engag'd to love and service My hand is filled I am bound to him that filled it Great is the Tye of Friendship If my friend bid me saith Cicero hyperbolically enough I will set fire on the Capitol St. Paul saith more truly Lord what wilt thou have me to do I will do any thing to serve and please thee Good Master what shall I do to inherit Eternal Life What shall I do to be saved Any thing for the love of God to do or suffer for his sake If ye love me saith Christ keep my Commandments Ye are my friends if ye do what I command you This is a reasonable service and therefore not hard not impossible as some imagine SECT XLI 1. The Gentiles might have kept the Law of Nature Collect. 8. Possibility of Law Rom. 1.19 c. for that which might be known of God was manifest in them but when they did know God they glorified not him as God neither did they like to retain God in all their thoughts wherefore God gave them over to vile imaginations and their foolish heart was darkned and they became without all excuse 2. The Jews might have kept the positive Law of God and some of them did keep it as Asa whose heart was perfect all his dayes 2. Chr. 15.17 1 K. 11.33 2 K. 22.2 and David and Josiah and others that walked in all the Commadments of the Lord blameless not turning aside to the right hand or to the left And wherefore is there a Law given if it be impossible to be kept And love is the keeping even of the Evangelical Law And there is a possibility of Evangelical perfection cum Dei adjutorio the streams rising as high as the springs but some are willing to hear of impossibilities that they might be idle and take liberty to sin Besides God's Laws are easy and pleasant My yoke is easy Math. 11 30. 1 Joh. 5.3 and my burthen is light and God's Commandments are not grievous But true is that of Salvian Totum durum est quicquid imperatur invitis All that is hard which is commanded to them that are unwilling And Men had rather condemn the Law than reform their lives But as Aristotle sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is hard to them that set upon it heartily and willingly for love's sake For love is strong as death Cant. 8.6 and many waters cannot quench love neither can the floods drown it SECT XLII There is therefore a great mis-representation of God's Will Collect. 9. Fates and of the Power and Wisdom and Justice and Love thereof and Men set up Fates and Fortune and Stars and Wit and strength of Man and Devils above God SECT XLIII 1. Justice in God and Man As if the will of God were contrary to the rectitude of his own Nature 2. As if the Law of God's Nature in himself were contrary to the Law of Man's Nature in himself made by God himself 3. As if Justice in Man were not the same for quality nor degree with the Justice of God as if it were one thing for Men to be just among themselves and another thing for God to be just with Men. As it is unjust with Men to condemn or punish Men for that which they were ignorant of or which they were forced unto by a just fear or by an irresistible decree and necessity of their own making upon such miserable persons which they could not help and yet it is just in God to do the same things to Men and more irrepugnable than can be imagined by how much more the power of God is irrepugnable than Man's 4. As if the inward will and pleasure of God were quite contrary to the plain Revealed will of his Word That having declared his will that all Men might be saved he hath secretly decreed that most Men shall be damned Can a mortal Judge be just that doth after this fashion and shall not the Judge of all the world do right 5. As if by his absolute power he did damn millions of Souls for no other reason but because it was his mere pleasure to shew that he can do what he lists like a Tyrant too that takes a delight to destroy his Subjects as he did that wished the State of Rome had but one
condemned as Children of wrath that is after the Hebrew phrase such as have deserved punishment as Sons of deat hare such as have deserved death Vide 2 Sam. 12.5 John 15.12 2 Thess 2.3 1 Câ—r 11.13 14. So the Apostle disputeth Judg in your selves i. e. according to your natural Reason is it comely that a woman pray unto God uncovered Doth not even Nature it self teach you that if a Man have long hair it is a shame unto him c. That is not plain Nature but Customs far and neer in all Ages observed which are the Laws of Nations which are secondary Laws Rom. 1.18 c. springing from the original Laws of Nature For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men who hold the Truth in unrighteousness because that which may be known of God is manifest in them for God hath shew'd it unto them But they when they knew God glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned professing themselves wise they became fools For this cause God gave them up unto vile affections for even their Women did change the natural use into that which is against Nature And likewise also the Men leaving the natural use of the Woman burned in their lusts one toward another Men with Men working that which is unseemly and receiving to themselves that recompense of their error which was meet And even as they did not like to retain God in their knowledg God gave them up to a reprobate mind to do those things who are not convenient without natural affection Col. 4.8 c. doing service to them which by nature are no Gods Others of the Gentiles which had not the Law writen on Tables did by nature the things contained in the Law these having no Law were a Law unto themselves which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another SECT XI Thus it appears that Nature teaches good and by her Dictates they that walk contrary to the course of Nature are condemned as guilty of the wrath of God and are therefore called Sons of wrath But to call these unnatural courses of Adult persons by the name of Original Sin Actual in which we are conceiv'd and born and for which we are liable to eternal death is so strange and so heterogeneal a consequence as by no considering unbiast way of reasoning can justly be deduced from such premises That Nature is good and teaches good appears in that all Men naturally desire good enquiring what is good what is Truth and who will shew us any good as 1. To do good to our selves and to others not to hurt our selves nor others 2. To keep our promises to all 3. To give every one their due This is God's Image It is as natural for Man to be good Quintil. as for Birds to flie and Fishes to swim 1. Because the Soul is a Spirit Reason and it is the nature of a Spirit to desire God and Goodness Soul a Spirit I delight in the Law of God after the inward Man Spirits delight not in corporeal things the Soul draws near to his proper object God and Goodness The breath of God breathes after God The Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Receptacle of God as mattter is of form As there is a sympathy between the Seed and the Womb to conceive thereby so there is a sympathy between God and the Soul God the Seed the Soul the Matrix Man is a kind of Mortal god Tertul. In homine quid optimum Ratio hâc antecedit animalia Deos sequitur saies Brave Seneca Senec. what is the best thing in Man It is Reason by this he excels all other living creatures here below and follows God himself The Soul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain formative quality from the kindly aspect and incumbency of God's Grace hovering and brooding over it Ephes 4.24 which makes the New Man which after God is created in Righteousnes and true Holiness SECT XII 2. Because Good is the most common and communicative thing that is Good most common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith Hope and Love are the Common Laws and Notions tending to the common salvation God dispenses not Good sparingly he shuts it not up as Gold and Metals in the bowels of the Earth or Pearls and Jewels in the bottom of the Sea Say not therefore who will shew us any good or ascend into Heaven to fetch it down from thence that we may hear it and do it or who will go down to Hell if it were there to fetch it up from thence that we might hear it and do it for it is nigh even in thy heart it is the light that is in us which if it be darkned how great is that darkness The most excellent things of God are the most common and offered to all when other things are rare and present themselves to few God is every Man 's good that will Aquinas his Sister ask'd him how she might be saved he answer'd her If you will The Predestinarian makes a cross consequence from this Object That Salvation depends upon Man's will If the King pardon and the Malefactor sues it out and takes it Answ does the King's Grace therefore depend upon the Malefactor's will should he be forc'd to take it whether he will or not Is this reasonable If Men reject the Grace of God their destruction is from themselves but their Salvation is from God The goods thing of God arrive certainly at the persons that desire them So is it not in the things of this world Every covetous person is not rich though he rise up early and goes to bed late and eats the bread of carefulness yet all will not do Every Ambitious Man is not the highest though he aspire and labour never so much to climbe up to the top of Honour yet he is forc'd to stay below and move in an inferior Orbe Every Student that sits in the Vatican is not a great Clark and there are few good in any one Trade But in Divine things it is far otherwise for every one that asketh hath and every one that seeketh findeth and to him that knocketh the gates of Wisdom are opened Every one that hungreth and thirsteth after Righteousness shall be satisfied Fastidiosior est scientia quà m virtus Learning Riches Honours c. are more nice and coy than Virtue is though Virtue be most lovely yet she is not so delicate and scornful as they that have far less beauty and worth in them Paucorum est ut literati seu Divites c. omnium ut Boni Very few can attain to great Learning Honor c. But all may be good and besides Honours Wisdom Power c. when they are gotten are
Justification but Faith with works doth conserve Justification And so Paul and James do full well agree and James's Doctrine will be a consequence from Paul's principles For because my Faith only without works doth create my Justification and because evil works do destroy the state of it and do build again my state of Sin therefore it followeth That good works do continue my state of Justification and keep it from ruin For in case I should fall my Faith alone cannot restore me but if I recover working my works of repentance must be the means of my recovery 1 Cor. 13.2 And because as Paul saith Though I have all Faith so that I could remove mountains and have not Charity I am nothing Therefore as James teacheth Faith without works is dead And lastly because as Paul teacheth In Christ Jesus neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by Love Therefore as James teaches Faith working with works is by works made perfect For the farther clearing of this seeming contradiction of St. Paul and St. James note That as faith sworn by the Vassal to his Lord justifies the Vassal to his Fee or benefice to have right thereto so the Homage it self is the life of his faith and justifies him to the same benefice that he may hold his right so obtained by his Faith In like manner faith made to God justifies his Creature to the Estate of Blessedness to have right thereto and the Homage it self which is the life of his faith justifies him to the same Estate that he may hold his right so obtained by his faith For faith without homage or works doth not justifie fully nor homage or works without Faith So true it is that Faith though it doth justifie alone to have right yet works also do justifie to hold it so both Faith and Works do justifie compleatly and not one without the other And this distinction rightly weighed and compared may easily put an end to this Controversy SECT I. The works that are the Tenure of my Justification are works of Love Works of Love 1. The Right of Justification under the Law was Faith of the promise to Abraham and his carnal Seed for the Land of Canaan 2. The Tenure of Justification under the Law was by the works of the Law of Rites and Ceremonies Thou shalt walk in all the waies which the Lord your God hath commanded you Deut. 6.24 that ye may prolong your daies in the Land which ye shall possess i. e. you shall continue your possession in the Land whereto you have a right The Law it self speaketh thus Lev. 18.5 Ye shall therefore keep my statutes and my judgments which if a Man do he shall live in them i. e. shall prolong his life from violent death inflicted by the Law The Just shall live by his Faith He that hath walked in my Statutes to deal truly he is just he shall surely live The doers of the Law shall be justified i. e. continue to be justified For default of this Tenure of works the Ten Tribes forfeited their right to Canaan for ever and the other Two Tribes were sequestred for seventy years in Babylon 3. The right of Justification under the Gospel is Faith in the promise to Abraham and his Spiritual Seed for Heaven 4. The Tenure of Justification under the Gospel is by the works of Grace which are acts of Love exercising equity mercy and kindness above the works of the Law 1. Because the works of Love are super-legal above and beyond the Law of Moses as to feed the hungry and to cloth the naked to entertain Strangers visit the Sick relieve the Prisoners pray for Persecutors c. 2. The works of Love are supernatural above and beyond the Law of Nature as not to be angry and not to resist and revenge evil to suffer persecution gladly for Righteousness sake to rejoyce in temptations to lay down our life for the Brethren c. therefore much more for God To love our Enemies and comparatively to hate our Friends Luc. 14.26 as our Father and Mother Wife and Children Brothers and Sisters these and the like works of Love are not commanded in the Law but they are the commands of Grace Hence Christ calls Love a New Commandment Joh. 13.34 A new commandment I give unto you that ye love one another as I have loved you that ye also love one another And Christ calleth it his Commandment That ye love one another as I have loved you And this Love is the fulfilling of the Law He that loves his Brother abideth in the Light 1 Joh. 4.16 He that dwelleth in Love dwelleth in God and God in him These are the works of Love not of Law which St. James saith do justifie Was not Abraham our Father justified by works Jam. 2.21 when he had offered Isaak his Son upon the Altar That work was not a duty of the Law but a service of Love by God's immediat command to try Abraham's love for no Law did command a Father to sacrifice his Son His love therefore was superlegal beyond any Law of mercy And not only so but supernatural beyond any Law of Nature when his love to God to whom he had Alliance only by Faith surpassed his love to his only Son to whom he had Alliance only by Nature and in whose behalf he had received the promises Jam. 2.25 Likewise also Rahab the harlot was justified by works when she received the Messengers and had sent them out another way Those works were not duties of any Law Josh 2.12 but the Offices of Love or as she called it A shewing of kindness in entertaining lodging and protecting of Strangers Her love was therefore superlegal above and beyond the Law for no Law commanded to entertain Spies to the destruction of a City And her love was supernatural above and beyond the Law of Nature when she shew'd kindness to her Enemies in housing hiding and sending them away safely The Ceremonious works of the Ritual Law are carnal in themselves and could justifie to nothing but a carnal purity and a security from a carnal punishment of Death All these Rites of Sacrificing Washing Feasting Fasting Circumcising c. are extinct The Moralities of Moses Law as to be no idolater no forswearer no murderer adulterer thief lyar nor deceiver c. are the bare negative duties for the most part and according to the letter are themselves dead and I am dead to that dead Letter which killed those that are under it with a curse and it is a part of my Justification to be free from the Law for I am not under the Law but under Grace nor under the Letter but under the Spirit And therefore the works of the Gospel are works of the Spirit which gives life by faith and maintaineth it by Love the works whereof are purely Spiritual inward and lively free from all carnal and outward shew
things that they might not do amiss Noli tanti emere poenitere Buy not thy repentance at so dear a rate What profit will it be for a Man to gain the whole World and lose his own Soul Choose Life that your Souls may live Choose rather to suffer affliction with the People of God than to enjoy the pleasures of sin for a season Ex hoc momento dependet Aeternitas Upon this moment of time hangs the huge weight of all Eternity SECT VIII 2. In the Action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor reluctat The Heart misgives us In the Action Wilt thou do this Dost thou do it It is theft oppression murder c. Etiam in ipso actu conscientia reclamat Even in the very Action the Conscience cries out against it and flies in the face of the sinner A sudden damp comes upon him he is planet-struck Dost thou not hear the Spirit the Conscience yea thou dost hear wilt thou dost thou do this deed stop hold before it be too late Remember the Command Thou shalt not steal Thou shalt not kill c. Wilt thou sin in the open Sun against Heaven and against thine own Soul O Navis referent in Mare te novi Fluctus O quid agis fortiter occupa Portum Yet there is hope stop there go no farther Many that have been thus curbed have let fall the Pistol or Dagger and set down the Cup and come back from the brink of the pit 'T is good to ask our selves questions often and say Where am I now What do I now Is this a fit time a fit place fit Company for me to keep A fit Action for me to do should such a man as I do this I a Magistrate I a Minister c. These voices do speak and are heard but confusedly because of passion or for want of leisure before or in the Action in a hurry and heat But after the Action they are heard distinctly lowdly leisurely pathetically In heat of lust fury pride revenge no counsel will go down all is put by nor God nor Divels nor Man can hinder but we will do what we will do but afterwards they will learn another Lesson SECT IX After the Action 3. After the Action The Conscience cries aloud What have I done My sin is greater than can be forgiven My punishment is greater than I can bear Instances My sin is ever before me Thus David's heart smote him after he had cut off the Hem of Saul's Garment and more after he had numbred the People and most of all after his adultery and murder Luc. 22.62 Thus Peter after his denyal of his Master went out and wept bitterly Mat. 27.5 Thus Judas repented his betraying and selling of his Master and went out and hang'd himself Gen. 42.21 Thus Joseph's Brethren cry'd out about twenty years after they had sold Joseph We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear and therefore is this distress come upon us Gen. 4.14 Cain's countenance fell and he became a vagabond upon the face of the Earth and he feared every one that met him would kill him 2 K. 21.27 Ahab mourned and went softly Acts 2.37 The Jews were pricked in their hearts at Peter's Sermon and cryed out Men and Brethren what shall we do 2 Chr. 23.12 Manasseh repented of his heinous crimes 1 Sam. 15.24 Saul relented for his disobedience Jonah 2.2 Jonah cryed out of the Whale's belly Dan. 5.6 Belshazzar trembled and shook all over for his doom threatned in the Writing upon the Wall The Jews at Christ's Passion smote their guilty breasts for anguish and departed Herod's mind ran of John Baptist risen from the dead Gen. 4 24. Adam and Eve hid themselves from the presence of God Lamech that killed Cain complained that he had slain a Man in his anger and a young Man in his wrath Ammon hated his Sister Tamar after he had defiled her Nero was tormented for killing his Mother Orestes the like Perfecto demum scelere magnitudo ejus intellecta est When the deed is done then comes the remorse and aggravation of it The CONTENTS Suspension of the Offices of Conscience In good Men. In evil Men. Ignorance Learning Riches Poverty self-Self-love Idleness Prejudice Companions God 's not regarding Gross sins Success Satisfaction Want of a Spiritual Clergy TITLE IV. Of the Indisposition of Conscience THese Offices of the Conscience before in and after the Action Suspension of the Offices of Conscience are often times suspended as if there were no conscience at all for these Reasons 1. In good Men 't is an infirmity In good Men. 1. Because of some strong temptations There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Conscience as well as in other Faculties during the Paroxysm of some temptations 2. Because of some remnants of sin unmortified and not quite forsaken 3. Because of some violent disease of the Body obstructing the exercises of the Soul and hindring the sense of comforts to the outward Man 4. Because of the high quality of Grace not grasped by the weak Spirit but by degrees much less perceived by the adjacent sense 5. Because of the Natural Temper and Complexion of Melancholy whose vapours create fears and sorrows in the sensitive part of the Soul While in the inward and rational part there wants not hope or comfort by its union and communion with Christ in the secret and inexpressible embraces of each other and the sweet influences of a Divine Spirit affording sufficient supportations all the while Comforts must be thrust into such mens bosoms as if they belonged not to them and were unwilling to receive them while they long for them and take them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a willing unwillingness They eye the terrours of God's judgments too much with their imaginations and cast too few glances upon his Saving mercies They conceive too narrowly of the Grace of God and streighten his Favours which they should enlarge They look downwards too long upon their own unworthiness and not upwards to the worthiness of Christ They accuse themselves and say they have no hope yet they would not let go their hold nor loose their hopes and interests in Christ or deny him for ten thousand Worlds 1. Therefore it is possible for a good Conscience to conclude sadly and falsly against it self although it hath good Principles to conclude comfortably and truly by But during the temptation and as it were the eclipse of the sense of God's Favour the perturbation of the lower part of the Soul hinders the discovery of the Grace of God which is in the higher part thereof Nor can I understand how the Conscience which is justified and at peace with God and sanctified to whom nothing can lay any charge or condemn should really and truly charge or condemn it self or
but would do even what they list Many Controversies trouble many as of Original Sin Free-Will Justification Real presence Merits Predestination Infallibility Supremacy Discipline c. But Faith Repentance Love Honesty Peace c. are easie practical things and perplex no body for who can except against a Holy Life None but profane Libertines and Atheists whom all abhorre will find fault with Godliness and Honesty It were good if Learned Men would leave their idle and curious Speculations and busie themselves in practical Sciences which make for the Glory of God and benefit of Mankind Magna est dementia in tantâ temporis brevitate supervacanea discere It is madness to spend a short life in learning unnecessary things Discito eam Scientiam cujus cognitio perseverabit in Coelis Learn that Knowledg which in Heaven we shall perfectly understand Socrates was famous above all the Philosophers of the World for reforming Philosophy from Speculation to practise There are but two things which are necessary in respect of God our selves and the World a good Conscience and a good Name Qu. What shall we do when we are not satisfied Answ I answer For practise conform to the Supreme Authority which determine as well as they can for the settlement of peace As for Judgment we are free and if we doubt we must be content to doubt and be quiet till we can be better resolved but to be fully resolved in all things cannot reasonably be expected A wise Man is of an universal Spirit and tries all things but is slavishly tied to no blind obedience The prime essential Reason of the Indisposition of the Conscience in Bad men is the sensual lust or carnal will whereby the Mind and Conscience is defiled Tit. 1.15 The secondary subordinate or popular courses consequential from and included in the Grand universal cause are these Ignorance 1. Ignorance not pure and invincible because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God is manifest in all Men For God hath shew'd it unto them but wilful and vincible so that they are left without excuse because they did know enough to convince them and might have known more from thence Ro. 1.19 but would not search nor gather consequences from the Principles that were in them Learning 2. Learning Invention of nice distinctions to call evil good and good evil Is 5.20 21. Wise in their own conceits setting up the Idol of abominations in their own hearts and the stumbling block of their wickedness before their own faces hiding iniquity under their tongues scorning to be taught and hating to be reformed Riches c. 3. Riches Honour Power willing to be flattered none daring to reprove them and they will not reprove themselves A Principle of pleasure Ede bibe lude Eat drink and be merry swimming in delights and forgetting all goodness Poverty 4. Poverty shame misery makes careless of the Laws of God or Men fancying themselves to be wronged because not forward as others and therefore refusing to serve such a Master as rewards them no better not considering that Poverty is no vice and that if they would look up to God they might be rich in Grace and highly recompenced for their patience under so great afflictions 5. Self-love We are too partial judges of our selves Self-love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 29.19 When he heareth the word of the curse he blesses himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst Is 28.15 18. We have made a Covenant with Death and with Hell are we at agreement when the overflowing scourge shall pass through it shall not come to us for we have made lyes our refuge and under falshood have we hid our selves but your Covenant with death shall be disannulled and your agreement with Hell shall not stand when the overflowing scourge shall pass through then ye shall be troden down by it These things hast thou done and I kept silence Ps 50.21 thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Prov. 30.20 Such is the way of an adulterous woman she eateth and wipeth her mouth and saith I have done no wickedness Is there not a lye in my right hand 6. Idleness Reflectio aegrè fit hinc oblivio peccatorum Idleness Hardly do Men reflect upon their actions past by thinking over their old thoughts and recollecting their former desires words and actions hence in time comes a forgetfulness of sins excepting such as are extraordinary loading us griping us and staring in our faces and cannot be put off by any diversions or avocations of business or pleasure in this World 7. Prejudice and want of Love to a Soul-searching ministery Prejudice as Ahab said to Elijah Art thou he that troubleth Israel And he answered 1 R. 18.17 I have not troubled Israel but thou and thy Father's House And as Ahab said to Jehoshaphat concerning Micaiah He is a Prophet of the Lord 2 Chr. 18.7 but I hate him because he prophecieth not good unto me but evil As Amaziah said of Amos The Land is not able to bear all his words And again Amos 7.10 O thou Seer flee away into the Land of Judah and there eat bread and prophecy there but prophecy not again any more at Bethel for it is the King's Chappel and it is the King's Court. So Isaiah speaks of a rebellious People lying Children Children that will not hear the Law of the Lord Is 30.10 Which say to the Seers see not and to the Prophets Prophecy not unto us right things speak unto us smooth things prophecy deceits A wonderful and horrible thing is committed in the Land The Prophets prophecy falsly and the Priests bear rule by their means and my People love to have it so Jer. 5.31 and what will ye do in the end thereof Ezechiel sets them forth thus They come unto thee as the People cometh and they sit before thee as my People and they hear thy words Ez. 33.31 32. but they will not do them For with their mouth they shew much love but their heart goeth after their covetousness And loe thou art unto them as a very lovely Song of one that hath a pleasant voice and can play well on an Instrument for they hear thy words but they do them not Because they have seduced my People saying Peace Ez. 13.10 and there was no peace and one built up a wall and loe others dawbed it with untempered mortar And it shall be as with the People so with the Priest Is 24.2 Hos 4.9 Je. 6.13 14. Like People like Priest From the Prophet unto the Priest every one dealeth falsly they have healed also the hurt of the Daughter of my People slightly saying Peace Peace when there
believeth shall not be ashamed c. The hopes of the Hypocrites shall perish The patient expectation of the meek shall not perish for ever Examine your selves whether ye be in the Faith prove your own selves 2 Cor. 13.5 know ye not your own selves how that Jesus Christ is in you except ye be Reprobates According as he hath chosen us in him before the foundations of the world Eph. 1.4 that we should be holy and without blame before him in Love He that believeth shall be saved he that believeth not shall be damned He that hath the Son hath Life he that hath not the Son hath not Life Who through Faith subdued Kingdoms wrought Righteousness Hebr. 11.33 obtained the promises of whom the world was not worthy all these having obtained a good report through Faith received not the promises God having provided some better thing for us that they without us should not be made perfect Vers 16. But now they desire a better Country that is an Heavenly wherefore God is not ashamed to be called their God For he hath prepared for them a City Let us therefore fear Heb. 4.1 lest a promise being left us of entring into his rest any of you should come short of it Wherefore we receive a Kingdom which cannot be moved Heb. 12.28 let us have Grace whereby we may serve God acceptably with reverence and Godly Fear Well Because of unbelief they were broke off Ro. 11.20 and thou standest by Faith be not high minded but fear If he call on the Father who without respect of persons judgeth according to every Man's work pass the time of your sojourning here in fear 1 Pet. 1.17 That they may see your chaste conversation coupled with fear 1 Pet. 3.2 Be thou Faithful unto the end and I will give thee a Crown of Life 2 Tim. 4.7 c. I have fought a good fight I have finished my course I have kept the Faith henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Judg shall give me at that day and not to me only but to them also which love his appearing Phil. 2.11 12. Work out your own Salvation with fear and trembling for it is God that worketh in you both to will and to do of his good pleasure Prov. 20.9 Who can say I have made my heart clean I am pure from sin Eccles 9.1 The Righteous and the Wise and their works are in the hand of God No Man knoweth either love or hatred by all that is before them c. Prov. 28.14 Happy is the Man that feareth alwaies SECT VII For a Close I add some few Cautions Cautions 1. Take heed of falling 2. Neglect not the use of means 3. Be humble and boast not The proud Pharisee was condemned the poor Publican went away justified 4. Be honest and keep Covenant with God by Faith love to God justice to all mercy to the poor 5. Trust not to outward Righteousness in all these but in the inward Righteousness of the heart by Faith in purity of Doctrine and worship of God SECT VIII Obstructions The Obstructions of our Assurance are 1. Living in known sins If our hearts condemn us we can have no confidence If thou dost well thou shall be accepted but if thou dost not well sin lies at the door What peace can there be so long as whoredoms and witchcrafts are so many Wicked Men are like the troubled Sea whose waters cast out mire and dirt There is no peace saith my God unto the wicked 2. Confident groundless Hopes beget Security and profaneness SECT IX Last of all some Rules may be these Rules 1. There are degrees of Assurance more or less at one time or other 2. There is perhaps no absolute Assurance without all doubts or Conditions 3. No infallible assurance of our Assurance by Revelation or Miracle or otherwise Demonstrative to Sense 4. Absolute Assurance not absolutely necessary to Salvation 5. Assurance is for the Being not for the perfectly well-being of a Christian 6. No Absolute Innocence or perfection in this Life Who can say I have made my heart clean I am innocent from all offence Eccles 9.1 7. No trust to Prosperity or Success The Righteous and the Wise and their works are in the hands of God and who knoweth either love and hatred by all that is before him Happy is the Man that feareth alwaies More I will not venture to say This Assurance that we have is sufficient We have a Calling and an Election from God for our Salvation All we have to do is to work out this our Salvation with fear and trembling and to make our Calling and Election sure This is the greatest Assurance that can be expected and it is enough But if we depend upon absolute Election from all Eternity and that of so very small and inconsiderable a number Election It is impossible to derive any comfort to our Souls from thence For still we may justly fear we are not of the number of those few and if we be we are sure do what we will but it is very unlikely And if we be not we are utterly lost do what we can and it is very likely And if our fancy run upon it that we are reprobates it cannot be satisfied to the contrary little hopes can be expected where there are so very few In vain they bid us believe that can never believe except we be decreed to believe But if all be called as they are then all may be chosen as they are not because they obey not the call and if all may be chosen then there is hopes for all And God is thereby justified and our destruction is from our selves and every mouth will be stopped If any body can inform me farther upon this point and teach me how to satisfie my self or others about it better I shall be glad to learn I am no Dictator to my self or others but humbly what I have learned from the Scriptures I commend to my self and others to comfort and settle me and them in all conditions especially in the hour of death that we may live and die hopefully in the Mercies of God through Jesus Christ our Lord. And through the tender Mercies of our God we may be sure that we shall never miscarry Amen The Sixth BOOK OF TENURES The CONTENTS Transition Estates Allodium Lordship Model from the Goths Etymology Crown Lands Caution Apology TITLE I. Of Allodium Transition THE dispositions of God by Testamentary Covenant do justifie Men to a Divine Estate of Blessedness by Faith Estates Estates are either Allodium or absolute or Feudum or Conditional SECT I. Allodium There is nothing properly Allodial to any person but God He hath all the praise and thanks due to him from all persons for all things All other Estates are Feudal properly Supreme Powers
Grant is made by the Lord or Patron freely for pure love without any consideration of Mony or other reward at all Feudum is a kind of Clientele by which the Client puts himself and his heirs under the protection of his Lord and Patron and his heirs for ever to love and reverence him and his and to defend him and all his in their lives honours and fortunes upon the performance of which conditions the Fee is sure to him and his heirs for ever So was it not by the most ancient Customes but the Feudatary was so absolutely in his Lord's power that when he pleased he might take away the Fee that he had given him without rendring a reason The highest Feudum is to the highest Liege Lords This is for a man freely to put himself and all his family into the Clientele of his Liege-Lord against all other Lords whatsoever and this he doth meerly for love and binds himself by solemn Oath upon his knees to keep his faith and love to his Lord in all things So Love is the foundation of Feudum This provokes the Patron to bounty and the Client to love and service If he despise his Lords love or be any waies ungrateful he is deprived of his Benefice So Faith is the form of Feudum He that holds in Fee holds humbly honestly lovingly serviceably in eternal obligation The Reasons why the Vassal should love his Lord are 1. Because he gives him all he hath 2. Because he loves him and protects him The Fee is granted by the Lord meerly of Grace and is grace original grace freely given ex mero motu The Vassal is justified by the Lord meerly of Grace by the means of the Vassals faith given to his Lord. The Vassal and the Lord do afford mutual help and counsel to each other as friends In humane Feuds the Vassal only swears Fealty but in divine the Lord himself swears The Oath of God to Abraham was an oath of Fealty for therein God swears to perform his Promises i. e. to perform his Faith given to Abraham to give him a right of Inheritance Issue and Alliance and now he swears to be true to him and to be as good as his word See here the faithfulness of God and wonder at his graciousness When the Lord swears fealty to his Homager the God of heaven swears fealty to a Man of Dust and when the same man was dissolved into dust Heb. 11.16 God was not ashamed to be called his God because he had prepared for him a City In a Liege Fee the Tenant swears fidelity to his Lord nullo excepto nor is any Repentance admitted for him to go back from his obedience sworn In other Feuds the Vassal may refutare feudum fidem datam rescindere and be judged by his Peers but not in a Liege feud but by the Prince only Because in this Fee the Vassal principally obliges his own Person and so his goods follow by which it comes to pass that one cannot be a Liege Man to two Lords Math. 6. for no man can serve two Masters Again Feudum is a right in another mans Goods that is a right of Usufruct which consists not in a mans own goods And this Right is given to this end that he that hath it should do service to the owner for no man can serve himself This Tenure had its original from Law and to create Law SECT II. Promise The common waies of attaining a Fee are 1. By Promise or Grant inter vivos by a bare Pact or by a Contract upon Consideration or Gratis or else by a last Will or Testament SECT III. Investiture 2. By Investiture or putting into possession Ut homo vestitur cum vestes induit sic Jure vestitur in Re So a man that hath Right is cloathed with the Thing to which he hath Right The Investiture used to be Symbolical by a Ring Staff or Spear or by Word or Command unless the Fee came by succession The Vassal used to pray for this Investiture Right humbly and devoutly He must come in his proper person to be invested and to swear fidelity to his Lord before the Peers of the Court and kiss his Lord upon his knees ungirt and unarm'd and his head uncovered holding up his hands between his Lords hands kneeling between his Lords legs This is his Homage which as often as he changeth his Lord he must reiterate in these kind of words Domine vel Domina ingredior vel ineo fidem hominium vestrum me vestrum profiteor vassallum ratione ejus Loci vel Terrae c. quam accepi à te occasione vel ob causam c. polliceor juro nunc in posterum tibi servire adversus omnes implere capitula antiqua nova fidelitatis that is Lord or Lady I enter into faith and homage with you and I profess my self to be your Vassal in respect of such Place Land c. which I have received from you for such a consideration c. And I promise and swear now and for ever to serve you against all others and to fulfil the old and new Articles of Fidelity In a word all that is safe honest profitable facile and possible to be done for the safety and honour of his Lord is promised and sworn by the Vassal and ought to be performed by him or else he makes himself unworthy to receive or hold any benefit And thus there is a very near Relation created by this solemn homage between the Lord and his Vassal The like whereunto and more solemn is seen in Baptism wherein we engage to renounce the World the Flesh and the Devil and to fight under Christs Banner against them and to continue his faithful Souldiers and Servants unto our lives end In this Covenant there is a mutual obligation between both Parties for the Lord that expects faith from his Vassal is bound to perform his own faith to him again Nam quod quisque juris in alium statuit eodem ipse uti debet Look what Right a man hath ordained to another the same ought he to use This Donation of Fee thus accepted by faith of the Receiver is irrevocable during the faith of the Receiver for Quod semel placuit illud amplius displicere non potest A free gift must stand till a refutation or denial of the Fee Donativo cum sit contractus Nominatus non licet poenitere In a Donation which is a Contract there is no repentance or going back on the Donors part as for the Receiver he may to his shame and sorrow renounce his own Right and repent of that act at his leisure but as for gifts of God or Wise men they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance SECT IV. The waies of loosing a Fee are 1. Felony a Lombardick word for Culpa a Fault Felony from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which
signifies Fraud Deceit or Imposture When the Servant deceives his Lord and breaks his Oath by doing those things which he ought not to do and leaving undone those things which he ought to have done Unless a just fear shall intervene and then he is to be excused This causes a Forfeiture and is called Refutatio Feudi Many sorts of Felonies may be committed 1. Against the Life of his Lord. 2. Against his Fame and Honour 3. Against his Wife or Children or Kindred 4. By denying Service 5. By deteriorating his Fee c. 2. Apertura Feudi i. e. by default of Issue of him to whom the first Fee was given escheating to the Lord. Customs prevail in Fees Maximè dominatur in Feudalibus consuetudo Customs introduced by long continued use among men may be taken away by long continued desuetude or disuse or contrary use The Feudal Customs sprang from the Northern Goths and Vandals into the Southern Kingdoms invaded by them who settled most in Lombardy where now for want of a King the Law labours hard for execution more than in France or England c. where it is very copious ingenious and profitable The Seventh BOOK OF CHRIST'S Church and Kingdom The CONTENTS Transition Feudal Customes Feudal Kingdoms best Goths and Vandals Goths honest Goths endowed the Church first with Lands and Lordships Jus Feudale Manners of Goths Resemblances of a Feudal Kingdom Blessedness Cursedness Church Militant Church Triumphant Tenure of Heaven conditional Holding of God Absolute Dominion Feuds a middle Government Christ sole Judge Customes in a Feudal Kingdom Excellency of a Feudal Government Collections Parables run not on all four Tenure of Fealty the best Absolute Election and Reprobation TITLE I. Of a Feudal Kingdom AND now I would learn of any man that is wise and free to judge Transition if any Government under heaven did ever more resemble the Government of God and of Christ and his Church and Kingdom than this Feudal Government does In which SECT I. 1. The King hath all the Lands in his own dominion Feudal Customes 2. Some he keeps in his proper Demain as his Crown-Lands to maintain his state and greatness and the charge of his rule and governance and all other Lands hold of him and his Crown 3. Some he gives to the Church as the Lombards first did when they became Christians and so the Clergy first became Lords and by them were constituted one of the three Estates which was more than ever Constantine did or any other Christians 4. Some he gives to his Marquesses Dukes Earls Barons c. 5. The King hath all the Legislative Power in himself incommunicable 6. The King hath all the Jurisdiction which he communicates to his Magistrates Lords and Judges Valvasones Valvasini of several degrees All these are Feudataries 7. Those that had no Fees called Censiti were the old Natives living in Villages confined to till the ground The Feudataries were called Tenants the rest Residents or Resients as our Law calls them No Tenure makes more for the honour and safety of the Prince or for the liberty and security of the Subject than this does No Subject can say I am of my self I thank no man for my Lands I am beholding to no man for all must thank the King The Subject holds by the grace of the King and the King only by the grace of God Princes and Subjects of old Jure Romano were obliged to each other for the Common good but not in so strict a tye as this is which they learned by the Examples of the Longobardian Kings the first creatours of Dependance by Law in granting out their Lands to their Subjects in Fee The old Romans and Greeks had something like unto this way but not the same as Alexander and Caesar who let the marches of their conquered Kingdoms Capitaneis Ducibus calling those Lands Limotrophi given to them only at first afterward to them and their heirs upon this account of policy Dicentes illos attentiùs militaturos si etiam sua jura defenderent Souldiers would fight with more courage in the defence of their own Rights I know not by what instinct for I cannot tell how the Lombards in the latter times of the World should meerly stumble upon it this Tenure came into the World but I am sure when it did come it did much good therein and was entertained by those Nations that counted themselves far more wise and learned and pious than they SECT II. Feudal Kingdom the best It may be without wrong to any other Institution the Longobardick Rule was the best that ever was or will be in the World 1. One King and Lord of all 2. One Faith and Obedience in all 3. The King the Common Father 4. The Subjects all his adopted Children 5. The Estate all the Fathers for propriety all the Childrens for profit 6. For Order very comely all the Members depending all alike upon the same Head 7. For Strength they fortifie one another and all are strengthned by their Head and their Head by them 8. For Peace they cannot fight one against another nor all of them against their King nor their King against them The Subjects lose all if they stir in the least to make any disturbance They cannot invade each other for each hath his lot 9. For Love they must love their Lord and their Lord them and they one another or they are all nothing 10. For Plenty they all labour to enrich themselves and so the whole No Taxes or odious burthens they enrich not their Lord at all for all is his already yet they have their benefits to themselves but the honour only and dominion is his 11. For Dependence they cannot be without their Lord nor their Lord without them They subsist by him he by them 12. For Obedience they come and go at the Princes beck they do all he commands them 13. For Covenant the King is in Covenant with his Subjects and his Subjects with him 14. For Honour the King honours the Subjects and the Subjects him 15. For Justice no robbery or oppression of the King or Subject in all this Kingdom Every one enjoys his own Fee the same things to be had of the King the same duties to be done by the Subjects 16. For War Omnia Feuda ad Militiae subventionem expeditionem inventa sunt All Fees are invented for help and expedition of Warfare SECT II. This rare Invention and form of Government deserves thanks and praise and hath it from understanding men Goths and Vandals Witness the reception of their Customes and adding others in imitation of them by the wisest Nations of the World and amongst them our own is not a little beholding to them whose fundamental frame of Monarchy was contrived from those that had it derived unto them from the Goths and Vandals for such were the Normans and Saxons from whom we and our Feudal Laws do spring though the fountain
be almost lost for want of Enquiry and the waters troubled by Pride and Rebellion which the Feudal Laws do most abhor and controul But why do I magnifie these Goths and Vandals Heathens ignorant and barbarous men Can any good thing come out of the North Look to their Customes and Tenures Peradventure some may say They have exceeded all the Customes and Tenures that ever were in the World Neither are those Nations altogether to be despised because they had not the systems of Arts and Sciences according to the mode of Athens and Rome The Natural Rules of Justice and Honesty were well understood and practised by them as appears by their Laws and Customes Goths honest The Indians subdued by Alexander when urged to swear Allegiance returned answer That they would keep their Promises and not swear and forswear as did the Greeks It is pity Learning should do any harm nor does it by it self but that which some call Ignorance is more honest without it And such were these Goths and Vandals together with the Hunns and Heruli Those frightful names and things which broke into the Western world with such roaring and overwhelming Surges it may be they were the scourge of God yet wanted they not wit nor manners nor goodness for all that The Pride of the Romans was great and these men did pull it down to some purpose but never set up the like of their own While they were at home they lived quietly and honestly but when they came abroad into a fatter soil they plaid mad pranks as others that have higher thoughts use to do When they ravished the Roman Empire they committed cruel acts of Hostility as wiser people used to do but after they had setled their Conquests and were conquered themselves by Christianity they grew more honest civil zealous and bountiful than other Conquerors used to be Goths endowed the Church first with Lands and Lordships The Clergy of all men have most reason to speak well of them for they honoured them and built Churches and endowed them with Lands and Lordships so as never before Now if ever was the trial of those men when they had possession of the honours and riches of the World I pray what were the Romans in the height of their Glories and Majesties but Monsters of Swinish Goatish and Wolvish tempers strutting in all Luxurious wantonness and wallowing in blood and gore Did these despised People ever do so The Romans were Heathens at first and not over honest yet their Laws were special good and though their Empire be down yet they are in full force and vigour to this day The same is true of the Lombards whose Jus Feudale comes up cheek by joll with the Pandects and Code Jus Feudale and are in force amongst all the learned Nations of the World though their Empire be down also These Laws of the Ostrogoths Westrogoths Vandals and Longobards are plain and short as Laws should be like the Laws of Fathers to their family not contradictory to each other of long duration which declare plainly they were no fools Theodorick's Laws found more in France than Theodosius many of them are taken into the Capitular of Charles the Great and the Decrees of Ivo and are the fountain of the Laws of Spain But the Feudal Customes run through all Nations Manners of Goths Besides their Manners were not so horrid as some would represent them to be Socrates relates many of them to have been Martyrs When Alaricus took Rome they saved the lives and liberties of all that took Sanctuary with the Churches and sacred Utensils for which St. Austin and Orosius highly commend them the like did Totilas How was Rome saved upon the Petition of the Bishop thereof from being sacked when it was in their power And how they did behave themselves after their Conquests in Italy appears plainly in that no one City revolted of their own accord from the Gothes to the Captains of Justinian And in Africa amongst the Vandals no Seditions arose as did presently when the Romans prevailed Other Nations plaid mad pranks of Rebellion in their own Countries so did not they which is not a little to their honour and to the honour of other Nations that are called Barbarous and makes greatly to the shame and disgrace of the Impropriators of Gentility Learning and Civility especially Christians We do not find Brutus's Sylla's Marius's Catilines nor such like Cattel amongst them O Scanzia Scanzia thou Beldame Mother of those elder brood of Giants that wasted France Italy Sicily Spain and Africa with fire and sword and of thy last spawn of like Monsters 'T is thou that didst rifle Belgium Neustria called by them Northmannia and all France the Great Charles looking on then Scotland Spain Anno 800. and last of all by Nâ—â—stria's Duke our England Thou wast the Rod of God not cast I hope into the fire Thy Simplicity when Heathen and thy Piety when Christian will rise up in judgment against the vapouring professors of Civility Arts and Religion in the World for their damnable hypocrisie I beg the Candid Readers pardon for this charitable digression and return to my Subject SECT III. The Estate of God is certainly Blessedness Blessedness or the absolute enjoyment of all good things God's Allodium God gives this Blessedness to his Sons and Servants 1. To have it by Faith Fee Allegiance Homage and Covenant which is their Investiture 2. To hold it by keeping their Faith in Love and Service which is their Tenure their Feudum Thus the Faithful are Gods Feudataries fighting under Christs Banner against the World the Flesh and the Devil till they conquer and receive the Inheritance by Christs calling them thereunto and saying Come ye blessed Children of my Father receive the Kingdom prepared for you from the beginning of the World The Fee then ceaseth and turns to Allodium SECT IV. 2. The Estate of the Devil is certainly Cursedness Cursedness or the absolute enjoyment of all Evil things The Devils Allodium The Devil gives Cursedness to his Sons and Servants 1. To have it by Faith Fee Allegiance Homage and Covenant which is their Investiture 2. To hold it by keeping their Faith in love and service which is their Tenure their Feudum Thus the Unfaithful are the Devils Feudataries fighting under his Banner against the Church the Spirit and Christ till they be all conquered and receive the Inheritance Go ye Cursed into everlasting fire prepared for the Devil and his Angels 1. All hold of God by right of Creation 2. All hold of God by right of Redemption 3. All have and hold of God and must do so by right of Nature whether they will or no. 4. All are capable to have and hold of God by right of Grace not beside without or against their own will Nemo nisi animo voluntate potest adire haereditatem None can inherit against their wills An inheritance of Allodium
descends to an Heir by Nature and Law An inheritance of Feudum falls to an Heir as to his Ancestors by Grace and Faith SECT V. Church Militant 1. The state of the Church Militant is the state of a Feudal Kingdom Where Christ is the Liege Lord and the Faithful are his Subjects 1 Cor. 15.25 Christ must Rule till he hath put all his enemies under his feet and when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him and deliver up the Kingdom to God the Father that God may be all in all In the mean while the Faithful hold their Right by fighting against the World the Flesh and the Devil A Tenure devisable temporal on Earth The Kingdom of Grace is Feudum SECT VI. Church Triumphant 2. The state of the Church Triumphant is the state of an Allodial Kingdom where all are Kings A Tenure indefeasible eternal in heaven No longer faith but fruition Subjects all Kings Fear not little flock it is your Fathers pleasure to give you a Kingdom A kingdom of Saints O thou King of Saints A kingdom of Priests The kingdom of Glory is Allodium God hath made Christ both Lord and King over all his Church and all power is given unto him both in Heaven and Earth At his Name every knee must bow both of things in heaven and things in earth and things under the earth Let all the Angels of God worship him Let the Kings of the earth kiss the Son and fall down at his feet Christs Kingdom is in Fee from his Father The Church holds in Fee under Christ All things are theirs and they are Christs and Christ is Gods and God is all in all SECT VII Tenure of heaven Conditional The Tenures of the Church much resembles the Tenures of the World which are conditional 1. Upon Investiture of Homage by oath 2. Upon Tenure by faith and love 3. Upon payment of the Canon or Reserve of Rent for acknowledgment of the Lords propriety 4. Upon Melioration or Jure Emphyteuseos 5. Upon service in Peace or War as the Lord shall require 6 Upon Renovation or renewing the right of Succession All which exactly correspond with 1. Baptism an investiture of Homage vowed and promised 2. Faith or Covenant with God performed 3. Obedience or Rent of acknowledgment of our Selves and our Estates to Gods service and the Poors good 4. Improvement of our Talent by trade and employment in bettering our Spiritual estate 5. Constant service to our great Lord in all conditions whensoever he shall require 6. Renewing our Oath Homage Faith and Allegiance in the holy Eucharist There is a Knights Tenure when the Lord requires the presence of his Tenant to serve him in warfare and battel abroad There is a Soccage Tenure when the Lord commandeth the presence of his Tenant to attend at the plough and other husbandry at home There is a Rent of Mony and a rent of Works and a rent of Love SECT VIII The best Tenures are those that hold immediately of God Holding of God As 1. The Crown Lands that hold of God for the service of Rule 2. The Church Lands which hold of God for the service of Worship So both Crown and Altar hold of God So no man hath any direct Estate in and from himself but as Sons of God we have an Inheritance in Gavel kind after the custom of the old Germans that made all Children alike So we all inherit together only mans Children have but each a part of the inheritance but Gods have the whole to every one Res Domanii as they speak uniuntur Dominio alienari non possunt The Lords own proper Estate which he hath reserved to himself is united to the Lordship it self and cannot be alienated from it because none are absolute Lords but he So Gods properties of Omniscience Omnipotence Omnipresence Honour Worship c. cannot be given to another besides Christ who is not another but one with his Father and his Father with him The nature of Man aspires to be as God sole and absolute in their persons and estates as Kings Gods to themselves They that maintain their own Righteousness and Blessedness to be due to them by their own merits to depend upon none but their own worth would be such This was the old temptation Ye shall be as Gods knowing good and evil But the Tenure of Feuds teaches us humility to depend upon God for all to be nothing in our selves and to have nothing but what we have received of Grace altogether not of Debt therefore no Allodium no boasting in the case The littleness and nothingness of the Creature advances the greatness and allness of the Creatour It is our honour to honour God our righteousness to acknowledge Gods righteousness our riches to acknowledge Gods riches our wisdom to acknowledge Gods wisdom and so God and Christ are made unto us all our righteousness riches and wisdom a Tenure of Grace I judge it the greatest badge of Soveraignty and Principality for the supream Monarch to be the sole Lord and Proprietary of all the Land and People therein as well as the sole Commander of all And surely this Absolute Dominion is most like unto God Absolute Dominion and though those men which we call Barbarians brought this form of Rule and Right into the world yet we are not to despise it but look upon it as from God and the greatest resemblance of Gods Power and Love and the subjection of his Creatures that ever was SECT IX A middle Government it was between the tyranny of the East Feuds a middle Government and the popularity of the West and better than both In this the Prince is most like unto God and his Subjects to the Saints for if Subjects should have Land in Allodium and owe no service for it they should be no longer Subjects but quasi Princes But now they are Subjects and Beneficiaries and their service is freedom and honourable only let Kings look to their Power that they be no Tyrants as God is not but Fathers as God is and let Subjects look to their service that they be no Rebels as the Saints are not but Children as the Saints are This is the constitution of Christs Church and Kingdom 1. They are all Souldiers so they must not be idle nor fearful but all must watch and be ready upon all occasions to fight against the World the Flesh and the Devil 2. They must all love their Lord Captain and King and be at his call 3. They must all love one another and help one another as they fight together and are partakers of the same grace together and aim at the same glory SECT X. Christ sole Judge Of this Church and Kingdom Christ is the Head and Judge As all things so all power and all judgment are Christs Christ is the Judge of the faith and
the King doth what pleaseth him both in heaven and earth 30. To this King his Feudal Subjects may truly say so as no other can All that is ours is thine and all that is thine is ours and we our selves are thine and thou thy self art ours yet thou art all things and hast all things without us but we are nothing and have nothing without thee Thy riches are ours thy wisdom is ours thy beauty honour and glory is ours but thine by property but ours by grace and favour All things are ours and we are Christs and Christ is Gods And if God hath given us Christ how shall he not with him freely give us all things By Faith and Love we are in God and God in us one with Christ and Christ one with us For God is love and he that loveth dwelleth in God and God in him 31. In other kingdoms Kings swear to be faithful to their Subjects but in a Feudal kingdom Subjects only swear fidelity to their Kings Yet God himself vouchsafes to swear By my self have I sworn that I will never fail David And it is no waies improper for a Prince or Lord to swear to be faithful to his Subjects as well as for Subjects to be faithful to their Lords For Relatives are mutual 32. In other kingdoms Kings tax their Subjects to bear the charge of their Government but in this the King bears all the burthen and the Subjects are at no charges at all of his fullness we all receive grace for grace 33. In other kingdoms Tributes and taxes are oftentimes oppressions and stir up Rebellion or bring in Poverty but in this kingdom all peace and plenty 34. In a Feudal kingdom there is but one supream Lord so in Gods kingdom 35. There are many Intermedial Lords but all Vassals to the supream Lord so in Gods kingdom there are Gods many and Lords many as Kings and Rulers but all Vassals to the same supream Lord. Yet they may not Lord it over Gods Inheritance no more than Feudal Lords may Lord it over the Kings inheritance 36. The Inheritance of the Fee is equal to all in Gods kingdom yet not so in mans for some have more in Fee and some less 37. The Inheritance of the Fee is conditional to all in Man's kingdom so also in God's kingdom 38. Some have gifts more than others in Gods kingdom extrinsecal to their Inheritance of Fee for the benefit of the Subjects The Spirit of God divideth to every one his portion some more some less to all some as he pleases 39. The way of Investiture is alike to all by Sacrament or Oath of Fidelity and Homage All holding in one and the same Faith and Love to one Lord. 40. No faith and love to any by Imputation but inherent in every Subject for his Justification 41. No faith and love descendeth to any by Inheritance but is personal and individual in all Every man being faithful and loving for himself and God faithful and loving to all and for all 42. All Fees alike in Nature though of different degrees 43. One Assurance for all alike 44. One Judge of all men alike Jesus Christ 45. One Covenant for all obligation equal to all To be no Owners or Proprietaries is a low estate Obj. Christians are Quasi Owners in Feudo not in Allodio To be Tenants to a supream Owner is an honourable estate Answ which advances them to an indefeisable Tenure and a quasi Propriety in heaven 'T is slavish to hold in Fee Obj. They are all Sons in this Tenure therefore no slaves Answ They have Right to the Inheritance therefore no slaves who have right in nothing To hold of Kings is honourable to hold of the King of Kings much more honourable Princes hold in quasi Allodium but properly in Fee from God SECT XII The nature and excellency of a Feudal Government Excellency of a Feudal Government may plainly be discerned by what hath been observed thereof and more by comparing it with the old Roman way of Rule For whereas by the Roman Law all obligation between Prince and Subjects was upon the consideration of the Common good only after that the Roman Emperours had by the example of the Longobardian Kings granted their Lands in Fee then a more strong tye was twisted between the Lords and their Vassals for the Benefices granted to those Vassals and their Families and instead of bare obedience generally due from Subjects to their Superiors love and fidelity was introduced by solemn Oath and Covenant for the Vassals to perform all things which concerned the dignity safety and profit of their Lords and to keep the Peace amongst themselves and to help one another and altogether to serve their King Many other things different from the Civil Law were found out as the Customes of Millain the most ancient then the Laws made by the Emperours Lotharius Frederick and others by the advice of Bishops Dukes and Marquesses Earls Palatine Judges and other Nobles in which if any thing was wanting they had recourse to the Civil Law for a supply as is usual at this day because though the Civil Law is not of force to overcome Customes yet the learned in those Laws if a Case occur which is not contained in the custome of the Fee may safely give counsel by the written Law After the expulsion of the Longobardian Kings the Emperour was the supream Lord with supream Legislation and Jurisdiction in all Causes And to him Allegiance was due from all his Liege People by which they were obliged for their Goods Persons and Protection to their supream Lord. Than which a better constitution never was nor peradventure never will be made for the resemblance and nearness which it hath to the government of God and of Christ SECT XIII Collections Observe kind Reader how the Tenure of Fees in a Feudal kingdom is agreeable to the Tenure of Faith in the kingdom of Christ 1. Because given by meer grace of the Donor The Receiver is a meer Beneficiary and hath nothing to boast of 2. Because the Donor hath the absolute propriety in himself 1. The thing is his Allodium he depends upon none 2. The Rights Jurisdictions and Priviledges are all his 3. Because the Usufruct only is the Receivers 4. Because he ows service fidelity and love 1. For the use of the things so given 2. For the use of the Rights belonging to them Now where is glory but in the Donor whose Grace it is Where is Merit the Lord doth not thank the Vassal that serves him he is rewarded for it it is his duty he holds his Fee upon it Note that the Lord hath given the Fee therefore he will not take it away without the fault of the Receiver Note that this is a noble way of giving 1. To give the Use only not the Dominion For this keeps up Soveraignty and maintains obedience and acknowledgment fear and love duty and distance 2. To give the
Usufruct and all the profit argues greatness sufficiency nobleness and liberality God hath enough he keeps the Title to himself and gives the benefit to his Clients Fee-farm Rents Canons for Emphyteusis Pensions Homages are noble Tenures from Lords and Princes Ecclesiastical and Civil 3. To give this upon condition of Service and Love not to gratifie and enrich Rebels nor meer slavish service but loving duty and true fidelity This Christ learned For though he were a Son yet learned he obedience by the things which he suffered Salvation is from God though we serve for it as it is fit we should do To give to lazy rebellious unthankful Servants is not Royal nor Prince-like 'T is a wise as well as gracious way of Donation 1. It keeps the Donors honour and grace 2. It keeps the Donors duty subjection and love The Honour is great in the Benefactor Nor is the service ignoble and base in the Client For a Prince to give is honourable For a Subject to serve a Prince is honourable and for all our Lands and Honours we hold of him much more honourable To serve the King of Kings is honourable and for our Inheritance and Honours we hold of him much more honourable That all should be the Kings is noble That the King should give all excepting his Royalty is noble That the benefit should be the Subjects is noble That they should have them by faith and hold them by love and service to their Benefactor is noble That the King should give them in Fee both lands and honours and let them enjoy them though they love and serve him not for his grace is dishonourable and no wise Donation That the King should force them to accept and hold them whether they will or no is dishonourable That the King should force them to be faithful loving and obedient whether they will or no that they might hold them whether they will or no it is not in his power it is dishonourable and unwise So that all should be God's is noble So that God should give all but his Royalty is noble That the benefit of all things should be to his Creatures and Subjects is noble That they should have this benefit by their Faith and Acceptance only and Covenanting with him and hold it by their love and service to him is noble and stately That God should give his People such profits and honours to let them enjoy them though they love him not nor use what is given them nor serve him at all for all his grace and mercy to them is dishonourable and base That the King should have all power in himself is noble That the King should maintain his kingdom i. e. his lands honours and Subjects is noble That the Subjects should fight for their King that so maintains them is noble Christ is this King and he hath all power He maintains his kingdom His Subjects fight for him and under him against Satan and his Subjects under him Christs kingdom is a Military kingdom Christs kingdom holds of God in Fee owes love and homage therefore Christ having administred his kingdom shall deliver it up and all its profits honours and Subjects to God the Father That God may be all in all So Christ as Mediator holds in Fee So Christians under him hold of him As Nobles and inferiour Lords hold all of the King Christ is faithful in his office They that are Christs are faithful in their offices God is the King and supream Lord. SECT XIV 1. Thus we see where Supremacy lodges 1. who hath the Supreme propriety as Lord and owner of all things 2. Who hath the Supreme honour and Legislative power and Jurisdiction to give Laws and Rules and Titles of Renown 2. Thus we see where Subjection lodges 1. Who have the Revenues as Tenants and Usufructuaries 2. Who have the derived Honours and Jurisdictions to receive Laws and give them to others with Titles of Dignity 3. Thus swearing Fidelity and making Faith to their Lords justifies the Vassals or gives them right to the Fee 4. Thus doing the will of their Lord sanctifies them or keeps their right unto them and holds them in the Fee 5. Thus the Souldiers of Christ have a Feudal Right of Usufruct depending upon Grace not an Allodium of Absolute Dominion which ows no thanks or service to any 6. Thus in Feudal Rule there is no Jus publicum by Policy to do wrong to private Men for the publick good but a Paternal Government the Publick Father using the persons and possessions of his Children which are all under his power doing wrong to none for the publick good 7. Thus every Child hath his portion more or less given him of his Father according to which talent he expecteth improvement for their own enrichment and the publick well-fare and flourishing of the Kingdom So that there can be no idle loyterers nor unprofitable Servants in this Vine-yard For if so they forfeit what they had by breaking their Faith All are Children and therefore free living under the Law of a Father which is Love whose will is Righteousness and their wills agreeable to his deeds and they that are Faithful in a little he will reward with much SECT XV. This is the Corporation and Kingdom of Saints God is styl'd the King of Saints and Christ the King under God of whose fulness we all receive and Grace for Grace Here is nothing but free Grace in God and free Love to one another Fidelity to God and honesty to one another A Spiritual warfare victory and triumph Satan's Kingdom destroy'd and he bruised under every one of our feet and we more than Conquerors Thus the Feudataries of Spiritual and Eternal Blessedness do partake of the Common Rights of Creation and Providence in Temporals with other Men that are not of God's Kingdom And they learn to use the World as though they used it not Minding their Spiritual war-fare and service for the Kingdom of Heaven to which they have a present right and in which they shall be installed and enthroned by Christ Thus they are not frighted and cast down with dangers nor transported and elevated with prosperities as the unrighteous are because they seek another Countrey which is above Thus the Flesh is as weak in them as in others and as prone naturally to excess in carnal things but by the warfare of the Spirit the Flesh is mortified and crucified and the World and the Devil are overcome through Christ that strengthens them It is a sign therefore of a worldly Souldier to fight for the things of this World and doubtless they have their reward But the Souldier of Christ is abstemious in all those things and aims at higher matters The World is for temporals the Church for Eternals The weapons of our warfare are not carnal but mighty for the beating down of the strong holds of Sin and Satan The worldling is wholly busie in the matters of this World and toils himself
to death with pains and care in them But the Spiritual Souldier under Christs Banner aims at glorious things and goes on to perfection He looks beyond the gayeties and anxieties of this Life at the mark of the price of the high Calling which is laid up for him in Christ Jesus and having an eye to the recompense of the Reward and a hope of a glorious and blessed immortality he is contented to endure the Crosses and despise the shames of this World and purifies himself and is zealous of good works perfecting holiness in the fear of the Lord that he may obtain an inheritance among them that are sanctified by Faith which is in Christ Jesus To the King alone the faithful make all their Prayers not to the Saints their Brethren beneficiaries and fellow Servants under one Master and Benefactor They can merit nothing at their Lord's hands for they are Clients and Beneficiaries depending wholly upon his Grace and Favour They are all of the same Mind and of the same Spirit The Lord loves his Vassal and the Vassal his Lord. Thus all Feudal Rights are retained till there be a Desertio militiae a laying down Arms or unthankfulness and Rebellion in the case Thus Feudataries are all the Children of their Liege Lord not by Nature but by Grace they are all Filii-familias and heirs of his Estate Thus the Feudatary Brethren are all initiated into the Fee of their Lord by a Sacramental Oath and holy Covenant of Baptism Thus they commemorate the bounty of their Lord and Father by the Sacrament of the Holy Supper They eat the same Spiritual Bread and drink the same Spiritual Wine Thus they entertain one another not in rioting and drunkenness not in chambering and wantonness for Souldiers must be temperate in all things but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in feasts of Love and Charity Thus they as Souldiers are not entangled with the affairs of this Life but use their Benefices as not abusing them being alwaies watchful and standing upon their guard to keep out Satan and to bruise him under every one of their feet Thus Christ hath purchased Blessedness by conquering Sin Law Satan so that all Salvation and Happiness is his who is the only Saviour of Mankind And therefore all that have right and do hold it to Blessedness have it and hold it of him who alone hath purchased it for them by the price of his precious Bloud by the Conquest of his death For there is no other name given under Heaven whereby we can be saved but only by the Name of Jesus Who is then the Lord Head of the Church but Christ What are Saints or Angels They have all from Christ as we and are our fellow Servants and Brethren partakers of the same Grace and therefore they have merited nothing for us nor can they help us nor may we seek to them for help but with them go to Christ for the participation of the common Salvation had and held by the same Right and Title of Faith and Love till we come to be perfect and receive the inheritance with them which is laid up for us eternal in the Heavens Though all Feudataries are alike usufructuaries only and have and hold of the same Liege Lord in the same Tenure yet some are Royal and Sacerdotal Dignitaries others inferior Titularies So Kings hold next and immediately under God of Christ their King by whom Kings reign and Princes decree justice And Priests hold from Christ the Great High Priest and Bishop of our Souls And Subjects hold under their Kings and Priests who rule them in Temporals and Spiri uals by Jurisdiction received from the Supreme Power of Christ who is the first born of God and higher than the Kings of the Earth and the Great High Priest by whom we are made both Kings and Priests He that is imploy'd in another Man's Estate must be called to an accompt so must we by Christ be called to an accompt at the last day for our Stewardship of the goods of God Conclusion Thus we know in part what God is Thus we know what we are Thus the Servant may not be above his Master Thus we are safe under God's Dominion Thus we shall want for nothing that is good That we may alwaies love serve honour and praise our Benefactor from whom we have our Being on whom we do depend by whom we shall be rewarded with an everlasting Well-Being to whom be all honour and glory World without end ☞ Note that Parables afford not correspondencies in every point the intent and scope of them only is argumentative Parables not on all four we may not strain the similitude to every period which runs not upon all four Object Some may rise up against this Doctrine in fury and say God's waies are not like new waies they are of another Fashion Answ By such general Notions many abuse the Scriptures and the mind of God deceiving themselves as here God's waies and the reasons of his workings are not so well known as Man's waies but yet they are alwaies just so are not Mens waies Yet God's waies may be like unto Mens waies and Mens waies may be like unto God's waies when they are just yet not for the exactness and degree of Justice or Mercy or for the Notoriety of the reasons of them both Justice and Mercy though infinitely more in God than in Man yet they are of the same species Justice is Justice and Mercy is Mercy more or less whether they be in God or Man and so Reason is Reason and Wisedom is Wisedom whether they be in God or Man And what hinders for all this disproportion but that there may be a form of Government amongst Men resembling though infinitely short the Government of God's Church and Kingdom SECT XVI Tenure of Fealty the best Take one impartial view more of this Tenure of Fealty obliging 1. The Lord to love and protect the Vassal in his Rights that is to be a Father and Patron unto him 2. The Vassal to love honour reverence and obey his Lord with all possible kindness as his Child Pupil Client and Beneficiary that hath all he hath from his goodness I say then that this Tenure of Fealty and love though invented by Heathens came by instinct from God and is the pattern of his Fatherly goodness And the obedience and love so exactly performed by them is the lively character of the obedience and love of the Church and a shame to us Christians that come so far short of Heathens in this particular And though originally by their customs derived to us we hold as they did from one Lord yet we have forgot the allegiance which by the same Laws we are sworn to perform as they did What more excellent way could be thought of than this to keep a Kingdom in peace plenty and love when Subjects shall be all Tenants to one Liege Lord and the inferior Lords as Petty-kings
Kingdom of God's Church neither God nor his People can fail of either And to my poor and weak apprehension there is a great deal of blithe and resemblance in the features of this Feudal Government and that of the Church of God which is all God knows I contend for in the case And if I be not allowed it I am where I was and the Dissenters where they were before And therefore no cause of falling out at all for they have their opinion and I have mine and God bless us all there is no harm done all this while The Longobardian Kings had this Soveraignty above all others that they were the sole owners and proprietaries of all the Lands and left the profits to their Subjects And why should not Kings who come nearest to God for power and are gods have their just Rights But if this be thought hard for Mortal gods and Kings to have these Quasi-prerogatives of God who can deny the Real Prerogatives of the Most High God and Immortal King of Kings Are not all things his whether we will or no And hath he not given them in use and profit to the Sons of Men And is not Blessedness his and hath he not given it in use and profit to his Faithful ones It must belong to God to be the sole Owner and Governour of all things in Heaven and Earth And if Kings be the sole owners and Governours under God of things on Earth they are the more like unto God and the more able to be gracious Benefactors If the Saints hold of God by the best Tenure of Free Grace then it can be no disparagement for Vassals to hold of their Lords by the same Title What is better than Faith and Love to God or Man and he that fails of these to his Soveraign is not worthy to have or hold any Benefit by him If a Tenure be not of Grace but absolute it is not thank-worthy to any Man for none can have the praise of it but our selves that are independent from all Men and so we trust to our selves and care for no Man and serve and love our selves and give Laws to our selves and there is something to boast of But if it be of Grace it is thank-worthy and another hath the praise because we depend upon another which is wiser and mightier than our selves and this is safest for us and therefore we trust not to our selves but to another and serve not love not our selves for what we have but another and receive Laws to our selves and there is nothing to boast of This state must needs be the safest way to create humility and thankfulness by ascribing all Soveraignty to God and all Subjection to our selves To have all from God and to hold all from him that God may have all the glory to own and rule all and we all the safety and benefit under him that God may be all in all who because he hath given us Christ hath with him also freely given us all things SECT XIX This state must needs be the surest way because Grace given can never fail on the givers part who liveth for ever unless the Title of Faith and love for Grace received do fail on our part which must be very great unkindness to God and to our selves in neglecting so great Salvation A Lord gives his Fee to his Vassal and his heirs for ever and accordingly it passes till there comes a forfeiture on the Vassal's part for Desertion of the Militia or other disobedience or an Apertura Feudi for want of Heirs If any of these happen still the Grace of the Lord is never less than it was before but the ungraciousness of the Vassal is much more in case of such a refusal So the Lord of all Lords gives his Grace unto all the Faithful and accordingly it passes unless there be a forfeiture for infidelity or refusal or laying down the Militia And if any of these happen the Grace of God is never less than it was before but the ungraciousness of his Creatures is much the more in case of such infidelity and refusal SECT XX. How can this be made out otherwise to convince the understanding of the Justice or Mercy of God in the Business of our Damnation or Salvation If we say It is a decree to receive and hold some in his Grace and favour for ever Absolute Election and Reprobation and to reject and keep down others in his wrath and displeasure for evermore Then farewell all Reason or Religion in this kind I will not think a thought more nor speak a word nor write a syllable more of this matter If this be the Faith and the Grace of God which I must have and hold by Fate if I be elected thereto whether I will or no and if this be the Infidelity and wrath of God which I must have and hold by Fate if I be reprobated whether I will or no then I have done for ever thinking or speaking or writing of this Subject more But stay If I must be silent for ever hereafter give such a Loser leave to speak his last words for we use not to deny that liberty to the greatest Malefactors before they die Was there ever such a Grace or Pardon given by God or Man that he to whom it is given should both take it and keep it for his justification whether he will or no Indeed there is and that justly to a malefactor such a curse or sentence of Wrath denounced that he must undergo whether he will or not But for his Pardon it cannot be A force upon a Slave patient not upon a free Agent Was there ever such a Grace given by God or Man as to make the Receiver Gracious and to keep him so for his Sanctification whether he will or no Was there ever such a Curse of God or Man as for no cause to make the patient sinful before he was and when he was and to keep him so for his Condemnation whether he will or no Is such a Grace a wise Grace for God or Man to bestow Is such an Anger a wise Anger for God or Man to inflict Should not Princes do all things wisely And must not God do all things according to the Counsel of his own Will and is not he most wise And can he deny himself that he should not act wisely as well as justly and mercifully And can we conceive such Actings of God to be his Absolute Prerogative contrary to his Absolute Wisedom and Goodness meerly to have his own Will and Pleasure upon us though it be to the Everlasting destruction of his poor Creatures Can we imagine that God should select infallibly Vessels of Mercy fitted from all Eternity to shew the glory of his Grace and to select Vessels of misery from all Eternity fitted to destruction to shew the glory of his Justice It had been better the most of Men upon whom this Destiny hath seized never to have been
fight of Faith the whole Armor of God the Tenure and Service of a Vassal to his Lord and King according to the Feudal Laws of Faith and Homage in peace or war The Laws are Fundamental to which all must trust to be known and understood by all SECT III. COLLECTIONS Thus the Kingdom is God's Thus God hath given the Kingdom to Christ to fight for it Thus God hath given the Kingdom to Christians to fight for it Collections Thus Christ shall deliver up the Kingdom to God the Father when he hath put all his enemies under his feet that God may be all in all because it is the nature of an Estate in trust to be delivered up Thus Christ is Lord over our Souls and Bodies over the World and the Devil Thus kingly power is given to Christ to rule over the Church and the World Thus Priestly power is given to Christ to Sacrifice and propitiate for the Church and the World Thus Prophetical power is given to Christ to teach and instruct the Church and the World Thus Christ fights in his Person by sufferings by preaching and Miracles Thus Christians fight in their Persons by sufferings Faith and obedience Thus Kings hold under Christ by waiting at the Altar of Justice under the Throne of his Power Thus Priests hold under Christ by waiting at the Altar of Mercy under the Throne of his Grace Thus Service and Tribute is due to Kings for their waiting and they must live by the Crown Thus Honour and Offerings are due to Priests for their waiting and they must live by the Altar Thus Christs kingdom is a kingdom of Grace and his Ambassadors invite all to accept and hold of his Grace Thus Christ intercedes in his own person and by his Ambassadors for Sinners that have broken their faith and forfeited their Fee that they may be restored again Thus earthly Vassals to Satan savour of Earthly things worship and serve the god of this World Thus heavenly Vassals to Christ savour of Heavenly things worship and serve the God of Heaven Thus the wicked are in Fee to the Devil faithful in wickedness inherit shame and destruction Thus the Righteous are in Fee to Christ faithful in Religion inherit glory and salvation Thus a man may forfeit his Fee to Satan and lose his Tenure to darkness and enter into Fee to God and become the child of Light And so è contra A man may forfeit his Fee to God and lose his Tenure to Light and enter into Fee to Satan and become the child of Darkness Thus he that is fighting against God may be overcome i. e. willingly not against his will as in other battels The good Spirit may perswade his Spirit and bring him back or translate him from the power of Darkness into the kingdom of the dear Son of God Thus he that is fighting for God may be overcome i. e. willingly not against his will as in other battels The evil Spirit may perswade his Spirit and bring him back Heb. 6. or translate him from the power of Light into the kingdom of the Devil Thus a Vassal that breaks his Faith may return to his Liege lord and submit and be restored for any man may lose his right or he may give it away or leave it to the wide World The Natural branches may be cut off and others engrafted and they may be grafted in their own stock again The Wheat may be chaff and the Chaff wheat The Devil may be cast out and enter in again The good Spirit may depart and return A Citizen may be disfranchised a free Head lessened an Heir disinherited And after all to all these there may be restitution in Integrum Thus Portae dignitatum non patent infamibus personis The gates of Honour are shut against Infamous persons Feuda non capiunt Infideles False men Felons and Rebels cannot hold a Fee There is no blemish in Christs kingdom every one that maketh and loveth a Lie must be gone from thence Christ knows not Hypocrites that have broken their faith and forsaken their first Love Without are Dogs and Murtherers and no unclean thing shall ever enter into the kingdom of Heaven Thus all Liege Lords are Patrons and Benefactors and all Liege Subjects are Clients and Beneficiaries The Devil rewards his Servants and God rewards his Servants No Schism or Heresie in Satans kingdom no Schism or Heresie in Christs kingdom because it is a breach of Fee Thus the Covenant of Works is not a Fee or Grace but a Debt but the Covenant of Grace is a Fee or of grace and a gift Adam was in Covenant of Works in his Innocency but after his Fall he was in the Covenant of Grace and entred into a Fee Moses was not a Liege Lord nor his Subjects in Fee with him but Christ is a Liege Lord and his Subjects in Fee with him All Feudataries are fellow-Souldiers and fellow-Subjects Though some are called Lords yet all are Servants to one Lord. The genius of a Feudist is Love and Obedience because he is a Beneficiary and hath nothing but what he hath received and can call nothing his own but is in continual dependency upon his Lords free Grace and bounty and cannot but serve him by all the tyes of Love and Honour as Children are tyed by the bonds of Nature to love and honour their Parents The CONTENTS Transition Foundation of Merit Supererogation Demerit Rewards and Punishments TITLE IV. Of Merit IN a Feudal kingdom there can be no place for Merit Transition because Beneficiaries and Usufructuaries receive all upon grace from their Lord and Benefactor and hold what they have from him for love honour and service which they owe him for all that they have neither can they recompense the Donor by all that they do or can do for him but must account themselves unprofitable Servants when all is done The foundation and source of Merit is Foundation of Merit the performance of a work which is not due to another or which no Right on our part could compel us nor the party for whose sake it is done had any right to enforce the doing of the same from us Therefore no mortal man can merit any thing at Gods hands though it were possible for him to fulfil the Law of God exactly and therefore God can be a Debtor to no man but as he is pleased to make himself so by his free and gracious Promise which gives him to whom the Promise was made a right by Grace which by works he could not have And if by Grace then it is no more of Works otherwise Grace is no more Grace Ro. 11.6 7. But if it be of Works then it is no more Grace otherwise Work is no more Work Therefore it is of Faith or Covenant that it might be by Grace to the end the Promise might be sure Ro. 4.16 Therefore no mortal man can merit any thing at the hands of his
But turbulent minds will raise Sedition upon any occasion whether of errour or truth but most commonly upon occasion of truth and then charge the truth as the cause of the Sedition which themselves caused For was not Sedition raised about and against that truth which Christ and his Apostles preached and yet charged upon him and his Apostles The CONTENTS Transition Calling Election Faithful are Elect. Faith Walking by Faith Worthies of Old Election need not to be concealed Election an easie Point Diligence to make Election sure TITLE VII Of Election CHRIST's Kingdom is an Elective Kingdom Transition Christ is an Elective King chosen of God Christians are Elective Subjects to Christ their King Elective Souldiers to Christ their General chosen by Christ and choosing Christ Listing themselves under him and fighting under his Banner SECT I. I. This is a Christian 's Calling where 1. The Caller is God Calling predestinating and purposing them according to the good pleasure of his will choosing and electing them according to his purpose justifying them and adopting them to be his Children sanctifying them and glorifying them by his Spirit 2. The Called is Man Hearing the Call and therefore so far alive and in his senses given him by God not a stock or a stone or else all Calling had been in vain Able therefore to say Speak Lord for thy Servant heareth Here I am Lord what wouldst thou have me to do I will do any thing What shall I do that I might be saved Understanding the Call of God or else all calling should be in vain and therefore endued from God with wit and memory consenting to his Call which is understood by him and therefore endued with will desire and affection free to choose or to refuse or else all hearing and understanding should be as sounding brass or like a tinkling Cymbal and all calling upon us to hear understand and choose should be all one as to call upon the blind to see the lame and fast bound in iron to run and walk which is to mock us which is to punish us for what we cannot help which is unjust which God forbid So Man is a Subject capable to receive the Heavenly calling which is conveyed into him after the capacity of the Receiver SECT II. Election II. This is a Christians Election where 1. The Elector is God choosing Man a fit subject for God to work upon A rational Agent upon a rational Patient A free Agent upon a free Patient 2. The Elected is Man suffering himself to be chosen of God by consenting to his choice coming from the first free Grace of God acted by which he acts 3. The Elector is Man actively choosing God as God hath chosen him Freely covenanting with God as God hath covenanted with him uniting himself with God as God hath united himself with him One with God as God is one with him having communion with God as God hath communion with him The Soul taketh God as God takes the Soul The Soul and God say mutually one to another as friends I am thine and thou art mine As the Spoused plight their Troths enfolding them one in another each to other saying I am my well-beloved and my well-beloved is mine As those that are in a mutual League together Do fidem accipio fidem Near and dear to one another as friends that are of one Soul So God and Man are of one Spirit So God dwells with us and we with him So we have fellowship with the Father and with the Son So we love God because he loveth us And because we cannot reach to the height of his love we strain till we cry out Stay us with Flagons and comfort us with Apples for we are sick of love and this is without cavilling closing with God and twisting our love in his love as far as the poor Creatures capacity will bear This is our high and precious Calling this is the Covenant and state of Grace and Salvation This Calling and Election of God is sure on God's part and we are to give diligence to make it sure on our part By continuing to hear and bowing down our ear to receive more instruction By frequenting the doors of Wisdom and wearing the threshold of Understanding that we may know more and be wise to salvation By consenting yet more and choosing still that good part that shall never be taken away from us By re-punishing and re-covenanting with God renewing our Vow working together with God and watching over our own hearts and labouring in the work of love so to work out our own salvation with fear and trembling Phil. 2.12 and striving to make our calling and election sure So to fight out the good fight of Faith 2 Tim. 4.7 to finish our course and to lay hold upon the Crown of Righteousness For he that endureth to the end the same shall be saved Be thou faithful unto death Rev. 2.10 and I will give thee a Crown of life SECT III. Thus they that have given their Faith to God Faithful are Elect. as God hath given his Faith to them and they that have kept their Faith to God as God hath kept his Faith to them they are the called and chosen of God God is their God and they are Gods People they are faithful in their Promise as God is faithful in his Promise 1. Because the cause of Blessedness is Gods Promise Reason and ex naturâ rei there is not nor can be any other Cor-relative or Cor-respondent to a a Promise but Faith and without Faith a Promise is of no effect The persons therefore Called nominated or elected to Blessedness are all and only the Faithful and the very nature of a Promise so accepted and taken doth nominate and elect them For if the Acception of a Promise be Faith as it is then the Acceptants are the Faithful and thereby must needs be nominated or elected to the thing promised And if they so continue must needs be partakers of the thing promised For this I take for an infallible Principle and Demonstration undeniable That If the things to be done are done then the things to be had are had but if the things to be done are not done then the things to be had are not had So if Faith and Obedience which are the things to be done on our part are done then Grace and Glory which are to be had are had on Gods part but if the things to be done which are Faith and Obedience are not done on our part then the things to be had which are Grace and Glory are not to be had on Gods part Therefore the Faithful and Elect are all one or rather two terms for one and the same subject And consequently no person not faithful of any Nation shall be blessed but all persons that are faithful of all Nations shall be blessed If therefore the Question concerning Universal Grace were fitted to the proper
natural Son of Jacob. Luk. 3. â—3 Matth. 1. Now Heli and Jacob were Brethren the Sons of Matthan who was Grandfather to Joseph and Mary 2. The Christian Law or the Gospel no where forbids these Marriages Christian Law Christ saith A man shall leave his Father and his Mother and cleave to his wife and they two shall be one flesh By Father and Mother are forbidden the marriage of Parents and Children By cleaving to his wife are forbidden adultery with another mans wife and Extra-nuptial pollutions and Concubitus Masculorum By they two shall be one flesh is forbidden Polygamy and the mixture of several species of flesh as bestiality c. 3. As for Publick Honesty and good Report Publick Honesty and good Report which is required in all things especially in Marriages there is nothing contrary to those in the marriage of Cousins german I do not mean false Love or weak fancies and estimations of Vulgar People concerning publick fame or honesty But I hold that the Laws of God and of Men and the universal judgments of the best part of Mankind are the measures of publick honesty Sp. Ligustinus in Livy saith Pater mihi uxorem dedit fratris sui filiam Instances Cicero pro Cluent saies that his Sister married Melinus her Cousin German Augustus Caesar gave his daughter Julia to Marcellus the Son of his Sister Octavia The brave Brutus was married to Portia the daughter of his wise Uncle Cato Marcus Antoninus the Philosopher was married to his Cousin german Annia Faustina Constantius the Emperour gave his Sister to her Cousin Julianus L. 1. § duorum Inst de Nuptiis L. 3. L. non solum § 1. ff de Ritu Nuptiarum L. si Nepot 3. de Ritu Nupt. L. Conditioni 2. C. de Inst Theodosius Obj. being perswaded by St. Ambrose was the first that forbad these Marriages Tantum pudori tribuens continentiae ut consobrinarum nuptias vetuerit tanquam Sororum This Law was abrogated by Arcadius and Honorius his Sons Sol. v. Justin L. Celebrandis C. de Nuptiis Revocatâ prisci Juris Authoritate restinctisque calumniarum fomentis Matrimonium inter Consobrinos habeatur In the Theodosian Code the Law seems to say otherwise in the Titles Obj. Si Nuptiae ex Rescripto petantur T. de Incestis Nuptiis Alarick King of the Goths Sol. commanded Arrianus to make a Breviary of the Code and he corrupted this Law fitting it to the custome of his own Country So did he in the Epitome of Caius his Institutions So did Theophilus till Curtius his Latin Interpreter mended him And Trebonian the great compiler of the Pandects and Code made as bold with Justinian as Arrianus did with Theodosius and sometimes great Lawyers and Statesmen will do what they list for all Princes The Canon Law 4. As for the Canon Law that doth now forbid it of old it was not so In the Canons of the Apostles there are these Instances He that marries two Sisters or his Brothers widow or daughter may not be received into holy Orders and no more But about St. Augustines time it is said concerning the marriages of Cousin germans Nondum prohibuerat Lex humana Divina nunquam In the Synod of Paris almost six hundred years after Christ these are called unlawful Marriages Quae contrà praeceptum Domini contrahuntur none else In the old Canons all the prohibited Instances are in this Table C. Extr. de Rest Spons Nata Soror Neptis Matertera Fratris Uxor Et Patris Conjux Mater Privigna Novercae Uxorisque Soror Privigni Nata Nurusque Atque soror Patris conjungi lege vetantur But about this time were sad Assemblies of Bishops because the Nations were corrupted with the Goths and Vandals that subdued them And the Clergy especially were willing to comply with the Conquerors whose Laws did not allow this practice And at such a troublesom time as that was they judged it expedient to prevent incestuous Marriages of brothers and sister to make this Bar or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of forbidding Cousins german to marry though it were never forbidden before These Prohibitions of Popes began at first with the first degree of Cousins called German then they crept farther to the second degree then to the third and fourth degrees of Cousins so often removed then they came to seven degrees at last and then back to six and four again as in the Caballian Synod Sometimes they went out of sight Usque dum generatio agnoscitur aut memoria retinetur Their Reasons are like their Laws bald enough For four degrees the reasons are because there are but four Humors in the body but four Elements in the World and but four fingers and a thumb upon a mans hand So the Thumb is the Stirps or Common parent And the life of Man is but a span long and there are but four Quarters of the World Ergo c. Quod erat demonstrandum For seven degrees their Reasons are because there are but three Faculties of the Soul which being joyned to the four Humors of the body make seven and therefore we must abstain to the seventh Generation that is to Cousins seven times removed Oh rare Also because by the Civil Law Inheritances descended but to the seventh degree therefore marriages of Cousins must be forbid to the seventh degree A false ground this is if good that they go upon because Inheritances descend unto the tenth degree But if not they reckon their degrees otherwise than the Civil Law doth and consequently forbid marriages of Cousins to the fifth degree exclusively because by them those Cousins are reckoned but in the second degree which by the Civil Law are in the fourth degree For by that Law there are so many degrees as there are persons one excepted which is the Common stock But by the Canon Law so far as either of the persons is distant from the common Parent so far he is distant from the other in the Equal line Besides it is evident That sometimes that which is lawful hath been prohibited lest men should run into that which is unlawful Not to come too near the hedge least they should get over the hedge And this is matter of prudence and caution only not of what is lawful or unlawful And farther yet It is apparent that such laws as these are Draines and Decoys to get mony for Gold will purchase Leaden dispensations at any time And just so it was in this change of the Law concerning Cousins german That the Civil Law was tuned to the Key of the Canon Law and both to the Air of the Goths and Vandals Second Cousins are forbid to marry Ergo First Cousins much more Obj. though they be not expresly named None ever forbad second Cousins to marry Sol. but they that forbad first Cousins to marry Besides it is a groundless fancy and a vulgar errour and I could never find any reasons for it Isaack
must suppose remission and grace a favourable and gracious acceptation which because it is voluntary and arbitrary in God less than his due and more than our merit no natural reason can teach us to appease God with Sacrifices It is indeed agreeable unto reason that blood should be poured forth when the life is to be paid because the blood is the life But that one life should redeem another that the blood of a Beast should be taken in exchange for the life of a man That no reason naturally can teach us Lev. 27.29 The life of the flesh is in the Blood and I have given it to you upon the Altar to make an atonement for poor souls for it is the Blood that maketh an atonement for the Soul according to which are those words of St. Paul Without shedding of blood there is no remission meaning that in the Law all expiation of sins was by Sacrifices to which Christ by the sacrifice of himself put a period But all this was by Gods appointment but no part of a Law of Nature 1. Because God confined it amongst the Jews to the family of Aaron and that only in the land of their own Inheritance the Land of promise which could no more be done in a natural Religion than the Sun can be confin'd to a Village Chappel 2. Because God did express oftentimes that he took no delight in the sacrifices of Beasts Psal 40 Ps 50 Ps 51. Is 1. Jer. 7. Hos 6. Mich. 6. 3. Because he tells us in opposition to Sacrifices and external Rites what that is which is the natural and essential Religion in which he does delight The sacrifice of Prayer and Thanksgiving a broken and a contrite heart that we should walk in the way which he hath appointed that we should do justice and love mercy and walk humbly with our God He desires Mercy and not Sacrifice and the knowledge of God more than burnt offerings 4. Because Gabriel the Arch-angel foretold that the Messias should make the daily sacrifice to cease 5. Because for above 1600 years God hath suffered that Nation to whom he gave the Law of Sacrifices to be without Temple or Priest or Altar and therefore without Sacrifice But then if we enquire why God gave the Law of Sacrifices and was so long pleased with it the Reasons are evident and confess 't 1. Sacrifices were types of that great oblation which was made upon the Altar of the Cross 2. It was an Expiation which was next in kind to the real forfeiture of our own lives it was blood for blood a life for a life a less for a greater it was that which might make us confess Gods severity against sin though not feel it It was enough to make us hate the sin but not to sink under it It was sufficient for a sine but so as to preserve the state It was a Manuduction to a great Sacrifice but suppletory of the great loss and forfeiture It was enough to glorifie God and by it to save our selves It was insufficient in it self but accepted in the great Sacrifice It was enough in shadow when the substance was so certainly to succeed 3. It was given the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Author of the Apostolical Constitutions affirms L. 6. c. 18. That being loaden with expence of sacrifices to one God they might not be greedy upon the same terms to run after many And therefore the same Author affirms Before their golden Calf and other Idolatries Sacrifices were not commanded to the Jews but perswaded only recommended and left unto their liberty By which we are at last brought to this Truth That it was taught by God to Adam and by him taught to his posterity that they should in their several manners worship God by giving to him something of all that he had given us And therefore something of our time and something of our goods And as that was to be spent in praises and celebration of his name so these were to be given in consumptive offerings but the manner and measure was left to choice and taught by superadded reasons and positive Laws c. Idem ib. l. 2. c. 2. p. 321. I know it is said very commonly and the Casuists do commonly use that method That the explication of the Decalogue is the sum of all their moral Theology but how insufficiently the foregoing Instances do sufficiently demonstrate I remember that Tertullian I suppose to try his wits finds all the Decalogue in the Commandment which God gave to Adam to abstain from the forbidden fruit In hâc enim lege Adae datâ omnia praecepta recondita recognoscimus L. adv Jud. quae posteà repullulaverunt data per Mosem And just so may all the Laws of Nature and of Christ be found in the Decalogue Decalogue as the Decalogue can be found in the Precept given to Adam But then also they might be found in the first Commandment of the Decalogue and then what need had their been of Ten It is therefore more than probable that this was intended as a digest of all those Moral Laws in which God would expect and exact their obedience leaving the perfection and consummation of all unto the time of the Gospel God intending by several portions of the eternal or natural Law to bring the world to that perfection from whence Mankind by sin did fall and by Christ to enlarge this Natural Law to a similitude and conformity to God himself as far as our Infirmities can bear Id. ib. l. 2. c. 3. p. 521. That which is true to day will be true to morrow and that which is in its own nature good or necessary is good or necessary every day and therefore there is no essential duty of the Religion but is to be the work of every day To confess Gods glory to be his subject to love God to be ready to do him service to live according to nature and to the Gospel to be chast to be temperate to be just these are the employments of all the periods of a Christians life For the moral law of Religion is nothing but the moral law of Nature Those who in the Primitive Church put off their Baptism to the time of their death knew that Baptism was a profession of holiness and an undertaking to keep the Faith and live according to the Commandments of Jesus Christ and that as soon as ever they were baptized that is as soon as ever they had made profession to be Christs Disciples they were bound to keep all the laws of Christ and therefore that they deferred their Baptism was so egregious a prevarication of their duty that as in all reason it might ruine their hopes so it proclaimed their folly to all the world For as soon as ever they were convinced in their understanding they were obliged in their Consciences And although Baptism does publish the Profession Baptism and is like the forms and solemnities of law yet