Creatures onely are the object of Predestination 2. In respect of the End Providence directs all things as well to natural as supernatural ends but Predestination onely directs reasonable Creatures to their supernatural ends The Lord hath not onely decreed in general that he will save some which believe and condemn those which continue in infidelity but he hath determined whom and how many he will bring to holinesse and life eternal for the praise of his Grace and how many he will leave to themselves and punish for sin for the praise of his Justice The ancient Fathers call that Verse Rom. 8. 30. the golden chain of our salvation The parts of Predestination are two Election and Reprobation This Doctrine of Election is profitable to be taught in the Church of God for it sets forth the profound depth of the Lords love the glory and riches of his grace and mercy ascribing the whole praise of our Vocation Justification Adoption and Glorification to the Mercy of God it holds forth the wonderful Wisdom of God Rom. 11. 33. It sets out his Power and Soveraignty Rom. 9. 20. The word Election signifieth 1. The chusing or taking of one into some office 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale Psal. 78. 70. or Church Iohn 6. 70. 2. The making choise of a Nation to be Gods peculiar people upon whom passing by others he will bestow his Laws Ordinances and singular pledges of his love Dâ—ut 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25. 3. It is put for the Elect themselves as Rom. 11. 7. 4. It notes Electionem salutem the eternal Decree of God separating some men to holinesse and glory for the praise of his rich grace Ephes. 1. 4. 11. 2 Tim. 1. 9. 1 Tit. 1. 2. Particularis completa electio neminem spectat nisi morientem say the Arminians 5. It is taken for the execution of Gods eternal Decree or the separation of certain men in time by effectual vocation Luke 18. 7. Col. 2. 12. Apoc. 17. 14. Election is the Decree of Gods good pleasure according to Counsel whereby he hath from eternity chosen and determined with himself to call some men to faith in Christ to justifie adopt sanctifie and give them eternal life for the praise of his incomprehensible grace and rich mercy Or it is an action of God ordaining some men out of his meer good will and pleasure to eternal life which is to be had by faith in Christ for the manifestation of his grace and mercy Or it is an unchangeable Decree of God whereby he hath out of his own Free-will in Christ appointed some Angels and men to holinesse and happinesse for the praise of the glory of his Grace 1. A Decree of God in Christ Ephes. 1. 4. and 3. 11. Christ is first elected as the Head we as the Members 2. Of certain Angels and men they are called elect Angels Iacob have I loved Moses his name was written in the book of Life Rev. 13. 20. and 8. 17. It is unchangeable Zach. 6. 1 2 4. It is to the Means as well as the End Ephes. 1. 4. 1 Pet. 1. 1 2. a Decree founded on Gods free-will Ephes. 1. 11. 1. The general nature of it it is an action of God ordaining 2. The impulsive Cause of his meer good will Ephes. 1. 6. Rom. 9. 16 18. There can be no other reason given when men have wearied themselves out in disputes but onely Gods will Even so Father because it pleaseth thee Matth. 11. God will have mercy on whom he will have mercy Gods meer free will makes us differ in naturals thou art a man and not a Toad how much rather must it make us differ in supernaturals To flie to a scientia media or a congrua motio divina or to the preparation and use of Free-will is to wander and to say any thing in man makes a difference 3. The Object of Election whether man absolutely considered or respectively as good by Creation miserable by sin Some make homo condendus man to be made the object of Election some man made but not fallen some man made and fallen But these opinions may be reconciled for those who hold homo Condendus or massa pura to be the object do extend Election further then the latter do even to comprehend in it a decree to make man and to permit him to fall but as for that actual Election and Separation Austin Calvin Beza Rivet hold it to be from the corrupted Masse and so doth B. Carleton and others of which opinion these reasons may be given 1. We are chosen that we might be holy and unblameable this supposeth that we were considered in Election as sinners Ezek. 16. 6. 9. Election is of God that sheweth mercy and we are called vessels of mercy mercy presupposeth misery 2. We are elected in Christ as our head and he is a Mediator and Saviour which presupposeth sin he came to save sinners Mat. 20. 16. the means of salvation are given to few few are holy the effect of Election Matth. 7. 13. 3. Man simply considered is the object of Predestination in respect of the preordination of the end but man corrupted if we respect the ordination of the means which tend to that end or man absolutely in respect of the supreme or last end not in respect of this or that subordinate end 4. The end of Election is two-fold 1. near and immediate eternal life 2. farther off and ultimate the glory of his Name Ephes. 1. 3 4 5 6. 5. The means to bring about these ends Christs merits apprehended by faith Consider also the adjuncts of this Decree the eternity immutability and certainty of it There is a certain and determinate number of the Elect which cannot be diminished or augmented Christ prayed to his Father that the Faith of his Elect might not faile Iohn 17. 16 20. It is impossible they should be deceived Mat. 24. 24. The Papists think that the certainty of immutable Election begets in a man carnal security and prophannesse but Peter thinks far otherwise 2 Peter 1. 10. God was not moved by any thing outwardly to choose us to eternal life but it was onely the meer will of God Some of the Papists say God did choose man to eternal life upon the foresight of his good works and his perseverance in them The Lutherans say for faith foreseen not because of any dignity in faith but for Christ apprehended by it Object If God should not predestinate for some thing in us he is an accepter of persons for all were alike Iudas was no more opposite then Peter why then should one be elected and not another Ans. 1. This makes the Doctrine of Election such a depth that God loveth Iacob and hateth Esau in the Angels some are elected and some fallen 2. To accept of persons is then when we prefer one
true God if he forswear himself though he swear but by Mahomet a false Prophet Such a one that compels a man to perjury is a murderer saith Austin duplex homicida say the Schoolmen A fellow hearing perjury condemned in a Pulpit by a learned Preacher and how it never escaped unpunished said in a bravery I have oft forsworn my self and yet my right hand is not a whit shorter then my left which words he had scarce uttered when such an inflammation arose in that hand that he was constrained to go to the Chirurgion and cut it off least it should infect his whole body and so his right hand became shorter then his left in recompence of his perjury which he lightly esteemed of The Theatre of Gods judgements c. 28. of Perjuries The small successe that the Emperor Sigismund had in all his affairs after the violation of his faith given to Iohn Hus and Hierom of Prague at the Councel of Constance whom though with direct protestations and oaths he promised safe conduct and return yet he adjudged to be burned doth testifie the odiousnesse of his sin in the sight of God Polygamy Lamech first brought it into the world Abraham into the Church by Sarahs means Iacob was forced to it by a kinde of necessity It is a sin and is evidently blamed by Moses Levit. 18. 18. that is Ye shall not take more at once that this verse is meant of Monogamy is proved by Analogy with vers 16. and Salomon by way of recantation after his excessive faultinesse therein having had a thousand wives saith Prov. 5. 18. Rejoyce with the wife of thy youth wife not wives the first to whom thou didst joyn thy self in youth The Scripture cals second wives in Polygamy vexers or enviers Gen. 4. 23. 1 Sam. 1. 6. The Prophet Mal. 2. 14 15. in the Old Testament and Christ in the New Mat. 19. 5 9. reproves it if one be guilty of adultery that puts his wife from him and marries another then also if he keep her and takes another to him besides her 1 Cor. 7. 2. his proper wife It is a swerving from Gods first institution Secondly The conjunction of one man and woman is sufficient for the ends for which Matrimony was first ordained viz. mutual helpfulnesse and increase of mankinde Thirdly It is the best way to quench lust and order the appetite There are two kinds of Polygamy Simultanea and Successiva the having of more wives successively or at one time The Montanists and the Novatians held That if a man buried one wife he might not marry another and the Church of Rome forbiddeth the blessing of second Marriages in the Church but this Polygamy is not only allowed Rom. 7. but in a sort commanded also 1 Tim. 5. 14. and the Fathers justifie it It is only the having of many wives together that is condemned by the Old and New Testament and Fathers We read not that Iacobs marriage with his two sisters nor Lots daughters incest with him was condemned yet they were sins The Patriarchs lived and died in the sin of Polygamy not through any impiety the Lord testifying their hearts were upright but meerly through the mistaking of that place Levit. 18. 18. taking the word Sister for one so by bloud which was spoken of a Sister by Nation as those clauses to vex her and during her life do evince Prov. 19. 2. But no such place was extant in Abraham and Iacobs time That Polygamy though so common and connived was in the Mosaical Law inhibited Levit. 18. 18. in those words A wife to her sister that is one to another as that form is commonly taken seems evident enough and so Iunius takes it That of God by Nathan to David 2 Sam. 12. 8. seems not to be any approbation but that all which was Sauls came by the disposal of God into Davids power though it appeareth not that David made such use of that power which yet he might have done without any such notorious wrong unto any as he offered to Uriah Pride Pride is a great sin Prov. 16. 5. Psal. 101. 5. It is a vice whereby one makes a high account of himself Isa. 2. 11 17. it makes a man some body in his own esteem it makes one count himself some thing as Paul saith He that counteth himself something when he is nothing deceives himself Galat. 6. 3. it is called being great or high in ones own eyes a lifting up or exalting ones self Initium omnis peccati superbia est Quid est autem superbia nisi perversae celsitudinis appetitus Aug. de civit Dei l. 14. c. 13. It is Inordinatus appetitus propriae excellentiae an overweening conceit of a mans own excellency self is his God his chiefest good and utmost end the greater the excellency is the higher the pride it is a greater pride to be proud of gifts and parts then to be proud of riches and honour and to be proud of grace then of gifts of ones own righteousnesse The root of all other sins saith Aquinas ex parte aversionis is superbia ex parte conversionis avaritia Pride refers to self-excellency covetousnesse to creature-excellency Pride is the measure of corruption and humility of all grace What swelling and ambitious Titles are those in the styles of the Roman Emperors Invictus Victor Defensor Triumphator and the like Those of the Pope as Universal Bishop Prince of Priests Supream Head of the Universal Church and Vicar of Christ here upon earth Of the great Turk and some other mighty Princes This is one of the sins which the fear of God will make a man to hate Prov. 8. 13. one of the sins of Sodom which procured unto her that strange overthrow Ezek. 16. 49. See Isa. 28. 1. Ier. 48. 29. Rom. 1. 30. 1 Tim. 3. 2. A vice whose name is comprehended in a Monosyllable but in its nature not circumscribed with a world Reasons 1. It is a most absurd and unreasonable vice for such a mean creature to swell mean in his creation vile since his corruption 2. A most harmful and pernicious vice this causeth the man in whom it is to be loathed of God The proud in heart is an abomination to the Lord Prov. 16. 5. and haughty eyes are one of the things which his soul hateth He resisteth the proud it makes men to despise him and count him base he is by it made uncapable of doing and receiving good 3. It is a great sin against the Gospel of Jesus Christ Matth. 11. ult Christs whole life was a constant lecture of humility 4. It opposeth God as God other sins set against Gods justice mercy his Law but this against God as he is God it is to make ones own will the supream rule of all things 5. It is a sin which runs out in many kinds and objects it may arise from our very graces so that a man will be proud
Firm therefore called the riches of assurance of understanding and so opposite to doubting 2. Absolute and illimited beleeves precepts promises and threats Some expressions of Scripture seem to lay much upon assent as 1 Iohn 4. 2. 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices the Gospel was a novel Doctrine contrary to the ordinary and received principles of reason persecuted in the world no friend to natural and carnal affections and therefore apt to be suspected Assent now is nothing so much as it was then 3. There is a consent to the goodnesse as well as an assent to the truth the one is the act of the understanding the other of the will The soul upon the information that Gods Spirit gives me of the excellency of Christ and his suitablenesse to me assents to the truth of it and consents to the goodnesse of it and makes choice of him for its portion Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel 4. A resting and relying upon Christ alone for grace and salvation Psal. 23. 1 2 6. Psal. 27. 1. Iob 19. 25 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff 2 Chron. 16. 7 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting the New cals beleeving This confidence of special mercy is the form and essence of faith without which faith is not faith nor justifies the sinner The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins They say it is a confidence that God may remit and a good hope that he will or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life The Doctrine of Faith is in three things 1. There is a necessity of relying on Christ alone 2. There is an allsufficiency of ability in him being God and man to be an high-Priest to make intercession for us 3. Of his willingnesse that we should have pardon grace comfort and salvation by him There are promises 1. Of free-grace that God will justifie the ungodly and pardon sin for his own names sake 2. Of grace that God will give Faith Repentance Love and a new heart 3. Unto grace that if we beleeve and repent we shall be saved These promises are all we have to build our faith on for our eternal salvation In all recumbency it is not enough to regard the strength of the act and rightnesse of the object carnal men will say I place my hope in Jesus Christ for salvation Micah 3. 11. but there are other circumstances to be observed First The method and order of this recumbency the resolution of an humbled sinner to cast himself upon Christ the main end and use of faith is to comfort those that are cast down Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon or leaning upon God which supposeth a sense of misery Secondly The warrant and ground of it we must go to work considerately understand what we do 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ but have no ground for it Ier. 7. 4. Thirdly The effects and fruits it cannot stand with a purpose to sin Ioh. 13. 10. Heb. 10. 23. We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousnesse all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and sufferings by the price and merit whereof we are justified and saved and stand as righteous in Gods sight and as it hath a special respect and relation thereunto There are divers degrees of faith Little faith Mat. 8. 26. Great faith Mat. 15. 28. Full assurance of faith Rom. 4. 21. First There is some unbelief in all the servants of God because there is not in any man in this world a perfection of faith faith is mixt with unbelief Secondly Many have a true faith yet a very weak faith Christ will not break the bruised reed Christ chides his Disciples for their weak faith and Peter Mat. 13. O you of little faith And how is it that you have not faith Luk. 4. See Iohn 4. and Matth. 9. Moses David Abraham Isaac were subject to great weaknesse of faith Reasons 1. Sense and reason do in many things contradict the conclusions of faith to beleeve in the mercy of God when we have so much sin 2. The knowledge of God in the best of Gods people which is the pillar and foundation of their faith is but imperfect 3. Satan above all things most opposeth the faith of Gods Saints because he knows that in this their very strength lies Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith 1 Pet. 5. 9. 1 Iohn 5. 4. In two things the weaknesse of faith most discovers it self First In thinking that we shall not finde the good things which God promiseth to give Secondly That we shall not be delivered from the evil things which he hath undertaken to deliver us from Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience All holy exercises serve to strengthen faith especially two First Prayer with the Apostles to the Lord to increase our faith and to fill us with joy and peace through beleeving 2. Meditations specially directed to that end of the omnipotency of God his perfect truth and his accomplishment of his Word formerly to our selves and others There is a twofold state of faith a state of Adherence and a state of Assurance First A state of Adherence Affiance and Recumbence the act of the soul accepting Christ and giving it self to him Isa. 50. 10. Luk. 18. 13. There is a great peace in a faith of Adherence Heb. 4. 3. 1. In respect of the guilt of sinne it shewes the Lord Jesus as a Sacrifice for sinne 2. In reference to God I have heard saith such a one that the Lord is a God pardoning iniquity transgression and sinne there is tranquillity when one casts his sinne on Christ and ventures his soul on the free-grace of God Isa. 50. 10. Secondly Of Assurance 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit 1. One may have the faith of adherence roll his soul on Christ and be willing to accept him that hath not the faith of evidence as Heman Psal. 88. The fearing of God
Christ for us 2. His Word 3. Justification 4. Sanctification 5. Giving his Spirit for a Comforter in our griefs and afflictions Iohn 14. 16. 6. The Sacraments Mercy must accord with wisdom justice and truth therefore those that stoop to justice by acknowledging their offence and worthinesse to be punished for it and are sorry they have so offended and resolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which fear him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these terms he will shew mercy universally to all which submit to him thus and seek to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equal in God and how can he be most just and most merciful Answ. Mercy and Justice may be considered ad intra as they are essential properties in God and so he is equally just as well as merciful 2. Ad extra as he puts himself forth into the outward exercise of mercy and punishment In this latter sense we must distinguish between this present time where mercy triumphs against judgement Iames 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy ways are mercy and truth Psalm 25. and that of the Schools is true Remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equal in him onely in regard of man there is an inequality For God may be said to be more merciful unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholly from God In himself and originally they are both equal and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr. Bolton on Prov. 18. 14. Justice seeks a fit object Mercy onely a fit occasion Justice looks on those which deserve Mercy onely on those which need 1. We should believe this point labor to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sins hath he preserved thee from 2. Sparing mercies * Lam. 3. 22 behold Gods severity towards others and mercy toward thee 3. Renewing mercies 4. Pardoning mercies He is willing and ready to help us out of misery therefore we should praise him for this attribute How excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a childe of God he need not be dismayed with any thing not his imperfections since the devil himself cannot hurt him for God is more merciful to help him then the devil can be malicious to hurt him 3. We should be encouraged to seek to him for mercy seeing there is so great store of it in him There is an infinitenesse of mercy in God so that whatever my sins have been if now I will turn he will accept me if I strive to turn he will enable me therefore I will now run to him for mercy I will fall down before the throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy The great motive to draw sinners to repentance is Gods mercy Isa. 55. 7. Acts 2. 38 39. This will 1. Keep men from despair Psal. 130. 4 and carnal confidence Isa. 55. 1. 1 Cor 1. 29. 2. It lays the greatest obligation on men Tit. 2. 11. and gives the clearest satisfaction Rom. 4. 16. 3. It is the great aim of the Scripture to draw men by mercy Exod. 34. 6. Neh. 9. 17. Luke 15. 20. Isa 65. 20. Ier. 31. 20. 4. It is the aim of providence and all Gods dispensations Psal. 145 9. 4. Those that have and do seek should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy self 5. We should be merciful like God to our selves and brethren their souls and bodies imitate his mercy be you merciful to the afflicted and distressed shew mercy freely and constantly and then we shall obstain mercy Mat. 5. 7. 6. We should labor to be qualified for mercy 1. Confesse our sins and forsake them Prov. 28. 13. 2. Fear God his mercy is on them that fear him Luke 1. 50. Psal. 103 11 17 18. 3. Love God he shews mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Think on good things then we shall have mercy Prov. 14. 32. 6. Keep close to the rule of Gods word Gal. 6. 6. CHAP. XII Of Gods Iustice Truth Faithfulnesse A Third vertue in God is Iustice by which God in all things wills that which is just or it is the Attribute whereby God is just in and of himself and exerciseth justice toward all creatures and giveth every one his due Isa 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim 4. 8. 1 Iohn 1 9. 2. 29. Justice in man is a setled will to do right in every thing to every person so God hath a setled will to do right Shall not the Iudge of all the world do right and Are not my ways equal God stiles himself by this title and gives himself this Attribute Zeph. 3. 5. Gods Justice is twofold 1. Disposing by which as a most free Lord and Supreme Monarch of all he disposeth all things in his actions according to the rule of equity and imposeth most just Laws upon his creatures commanding and forbidding onely that which is fit for them in right reason to do and forbear 2. Distributive which renders to every one according to his work without respect of persons Psal. 62. 12. Iob 34. 11 19. Prov. 24. 12. Ier. 32. 19. Ezek. 7. 27. Mat. 16. 27. Deut. 16. 17. 2 Chron 19. 7. Acts 10. 34. Ephes. 6. 9. Gal. 2. 6. and this distributive justice is also twofold praemii paenae of reward and punishment 1. Of reward when God bountifully rewards the obedience of the creature with a free reward 2 Thess. 1. 5 7. Mat. 10. 41 42. Mark 9. 41. God bestows this reward not onely on the godly both by heaping divers mercies on them in this life and by the fulnesse of glory and felicity in the life to come but also on the wicked whose moral actions he rewards with temporary rewards in this world as the obedience of Iehu
this man to rule over us therefore it is often called rebellion 4. Defaceth the Image of God it doth this not only meritoriè but physiâ—â— not only provokes God to take away his Image but in the nature of it blots it out Gal. 5. 17. as one contrary expels another 5. It severs us from communion and fellowship with God Ier. 2. 13. Psa. 10. 4. Iob 21. 4 it makes much for the eternall separation 6. It severs us from the conformity and likenesse we had with God in our first Creation it 's a disconformity of our judgements to the judgement of God and a disagreement of our wils from the will of God 7. It alienates the soul from God and turns it against him as an enemy Col. 1. 21. men are stiled therefore haters of God Rom. 1. 30. Evil only should be the object of thy hatred there is no evil in God fighters against God Act. 5. 39. There is an infinitenesse in sin objectivè though not subjectivè it is committed against an infinite God though it be in a finite creature Secondly In respect of all Creatures all the antipathics betwixt the creatures came in by mans sin Gen. 2. 29. man had an admirable dominion over them before the fall they took delight to obey him now they will not be subject to him They are all fading deceiving and desiling Eccl. 1. 14. Tit. 1. 15. Thirdly The Reasonable Creatures it hath defiled the Angels Iob 4. 17 18. the devil is called the evill One It poisoned all mankinde at one draught Rom. 8. 19 20. who can reckon up the particular evils that befall him by reason of sin The evil of sin goes through the whole man It is expoliatio gratuitorum say the Schools a stripping of the soul of all those supernatural excellencies that God gave unto man in his Creation 2. Vulneratio naturalium the wounding of the soul in things morall and natural naturae vires non sunt ablatae sed diminutae A mans soul is carried after truth and good accompanied with difficulty or delight As the soul is carried after truth it is called the minde as after good the will as after good that is difficult there is facultas irascibilis heat in the affections as the good is accompanied with delight there is facultas concupiscibilis The minde is now carried after errour and there is an unrighteous frame of Spirit one can resist no temptation there are inordinate affections It brings many calamities on the outward man many diseases some are born blinde others dumb some reckon up three hundred diseases of the eye every age discovers as new corruptions in the souls of men so new diseases in their bodies these are not from the condition of our nature as the Pelagians say but the demerit of our sins naturall evils hunger thirst nakednesse shortnesse of life there is a certainty of dying yet an unwillingnesse to die Austin saith after his friend was taken away he was continually afflicted taedio vivendi metu moriendi Adde to this the losse of heaven glory and the torments of hell that God who is love it self should judge his creature to eternall torments sin meritoriously caused hell and maintains it Fourthly It appears from the names of it it is called Evil in the abstract Psa. 5. 4. and Psa. 97. 10. it is evil the worst evil all evil either formaliter efficienter or meritoriè There is more evil in our sin then good in all the creatures in heaven and earth Matth. 16. 26. one sin will undo the sâ—ul which all creatures cannot ransome because they cannot make God satisfaction in point of good or honour sin is both damnum and injuria a soul is lost and a wrong offered to God Fifthly From the nature of it That which is only and perfectly contrary to the greatest good God must be the greatest evil and that which is contrary to all good hath all evil in it 1. It is contrary to God the greatest good Col. 1. we are said to be enemies to God and Rom. 1. 30. haters of God It is contrary 1. To his glory both essential that which is in himself and shines forth in Christ Heb. 1. and manifestative that glory which he hath manifested in all the works of creation and redemption Prov. 16. 3. 1. It denies the glory due to God Rom. 1. 21. Tit. 1. 16. 2. Despiseth his glory Psa. 10. 13. Ezek. 13. 19. 3. Reproacheth God and all his excellencies his justice Rom. 3. 2. turns his mercy and grace into wantonnesse abuseth his patience all his dispensations 4. Misemployâ—th his glory gives it to ones self to men the very devil he casts out devils by Beelzebub 2. It wrongs God in his nature and being Psal. 14 1. Every sinner wisheth there were no God he hates God for himself so the devil and damned 2. It is contrary to the Rule of goodnesse the Law it is a transgression of it it looks upon it as a vain thing Prov. 1. 7. as a needlesse thing Heb. 2. 3. 1 Thes. 5. 20. as a burden or yoke Psa. 2. 3. Isa. 5. 21 24. as a hatefull thing Lev. 26. 15. as an unreasonable thing Psa. 107. 11. Sixthly It hath been alwaies counted the greatest evil by those that are able to judge 1. By God he hates nothing but sin he loves himself his Son his people all his creatures but his hatred is set on sinne only therefore he counts nothing evil but sinne 2. Christ was content to undergoe all other evils 3. The Saints counted nothing evil in comparison of sin Heb. 11. 25. the Martyrs chose rather to lay down their lives then to admit of any thing against their consciences Mallem ego mundus à peccato gehennam intrare quam peccatorum sordibus pollutus regnum coelorum tenere saith Anselme One should rather venture the salvation of all mankinde then commit one sin to save them Seventhly There is more evil in sinne then in all sufferings whatsoever they are but the issues of sin Moses chose rather affliction then to enioy the pleasures of sin for a season For suffering 1. We have Gods warrant are called to it 1 Pet. 2. 13. 2. His command to take up our Crosse. 3. Christs example he hath left us a copy to write after 4. The end of sufferings is glory of sin shame 5. By suffering we lose some outward good by sin the soul. 6. God hath promised to be with us in suffering never in sinning Sin made hell Rom. 2. 5 â—1 and is worse then Hell 1. God is the authour of all punishment and of hell it self Tophet is prepared but he is not the authour of sin Iam. 1. 14. 2. Some say Christ underwent the torments of hell in the essentiall parts of them the wrath of God immediatly upon his soul but would not admit of the least sinne Psa. 110. ult 3. In hell there is some good the vindicative justice of
tell of it and St Luke again in the Acts of the Apostles Mark hath it thus Chap. 16. 19. He was received up into Heaven Luk. thus Chap. 24. 51. He was parted from them and caught up into Heaven Again in Acts 1. 9 10 11. While he spake thus he was taken up and a Cloud received him up out of their sight Now this Ascension be fell fourty dayes after his Resurrection Act. 1 3. when he had conversed with them and informed them of all things necessary for their Apostolical function both that he might thus confer with them of all such necessary things and that by often shewing himself he might give sufficient and undeniable proof of his Resurrection And after this was done Luke telleth how an Angel spake to them about it and told them of his returning again and that the Heavens should contain him till the time appointed Thus did he fulfill the Prophecy that went before concerning this matter for David had said long before Psal. 68. 18. Thou hast ascended up on high thou hast led captivity captive thou hast given gifts unto men This was also typed by the High-Priests entring into the most holy place upon atonement day after the Sacrifice of expiation offered therefore Christ the true High-Priest entered into the holy place not made with hands even into very Heaven there to appear before God for us Heb. 6. 20. 7. 26. 84. The cause of his ascending was because the earth was no fit place for a person so glorious to abide in for either he must shew forth that glory of his and then men could not have endured to converse with him or else he must not shew it forth and then he had deprived himself of his deserved glory Wherefore it was necessary that he should betake himself to a place and company capable of that glory even into the highest Heavens where he might enjoy and declare that infinite great glory which his Father was to bestow upon him for a reward of his sufferings And this his Ascension was even a taking possession of that glorious estate for us that we might be fully assured of his drawing us his members after him that at last in due time we might be where he is to behold his glory and therefore he told his Disciples That he went to prepare a place for them and that in the fit season he would return again to take them with him that head and body might be both together And in the mean space this his Ascension is become a means of drawing our hearts after him to a longing desire of being with him that we might set our affections on things above where Christ our Head is For seeing Christ our Lord did leave earth to go into Heaven it is evident that Earth is a far meaner place and Heaven a far more excellent Wherefore it is necessary for us to raise up our hearts to that which is the most happy place and state Now the third Degree of his Glorification follows that is His sitting down at the right hand of his Father whereof many Scriptures also make mention Heb. 10. 12. 1. 3 12. 2. 8. 1. Ephes. 1. 20. Now this is a figurative kinde of speech and denoteth the high advancement of his humanity next to the Divinity above all other creatures both in respect of admirable gifts and boundlesse authority For to be at Gods right hand signifieth a state of excellent glory as he that is next the King in honour standeth or sitteth at his right hand Gen. 48. 18. 1 King 2. 19. Psal. 45. 9. Matth. 20. 20 21. This is called a sitting at the right hand of the Majesty on high it is the dwelling of the fulnesse of the God-head in him bodily in that very body of Christ the God-head hath poured forth all sorts of excellencies as much as a creature is possibly capable of and he is actually invested with all power in Heaven and Earth Christ hath a Name above all names farre above all Principalities and Powers and Thrones and Dominions Where he must abide till he make all his enemies his foot-stool Our Lord Jesus Christ is adorned with more abundance of Wisdom Power Goodnesse Love Joy Mercy Holinesse and whatsoever qualities tend to make him in whom they are excellent glorious and happy then all the creatures of God laid together so that all the heavenly Army worship and adore him and cast themselves down at his feet and are most ready to yield him absolute and perfect obedience knowing him to be preferred by his Father to that Dignity That so he might receive a most ample reward for that exceeding great abasement to the lower parts of the earth to which he did voluntary submit himself for his Fathers glory sake and that he might become a fit Head and King to his Church able to guide and rule them at all times and to sub due all their and his enemies under him and them Dan. 2. 44. 7. 14 27. Mar. 14. 62. Rom. 8. 3. Ephes. 1. 21 22. I should now speak of Christs judging the quick and dead at his second coming which some Divines make the last degree of his glory but there will be a fitter place to handle that elsewhere I shall therefore in the next place draw some usefull Corollaries from the Glorification of our blessed Saviour FIRST We must labour so seriously to contemplate this unutterable glory of our Head Christ Jesus till we be translated into the same image from glory to glory endeavouring to shew forth the power of his Resurrection and Ascension in rising to newnesse of life and in ascending up on high in our desires and affections We must be raised up together with him and with him sit together in heavenly places If the Resurrection of Christ have not a powerful impression on our souls to make us rise out of the filthy grave and rotten Sepulchre of a wicked life to a holy and godly conversation If his Ascension and sitting at his Fathers right hand have not a like powerful impression upon our souls to raise us up to all heavenlinesse of minde making us in desire and will even as it were to ascend after him and sit there with him the bare saying that we beleeve these Articles shall little avail to our happinesse I beseech you therefore let us all endeavour to make a practical use of these heavenly and supernatural truths which are revealed to us Christ is risen say to thy self why do not I rise with him from all loosnesse vanity wickednesse uncleannesse injustice and abominable lusts Christ is ascended and hath taken his place in Heaven Why do not I cast off all earthly base affections and lift up my soul and aspire to that high-place We say we love Christ and that we are his members let us shew our love to him and union with him by being thus made conformable to his Resurrection and Ascension
liberality prodigality in the excesse or covetousnesse in the defect be worse Covetousnesse is the worse because 1. It is the root of all evil Iudas sold Christ for it 2. The covetous doth good to none nor to himself neither the prodigal doth good to many 3. Age is some remedy as against other vices so against prodigality covetousnesse then grows young II. Humility It is that grace whereby a man doth make little or no account of himself Iob 42. 6. Ezek. 20. 43. Or It is a grace of the Spirit of God whereby a man out of true knowledge of himself his state and condition accounts himself vile and walks accordingly before God and man Every good man is humble Prov. 30. 2. Luke 18. 13. Poverty of spirit is the first step to heaven Matth. 5. 3. High in worth and humble in heart saith Nazianzen of Athanasius All the Stars the higher they are the lesser they appear so must all the Saints Humilitas virtus Christianorum prima secunda tertia Aug. Augustin being asked What vertue was most to be desired he answered Humility being asked What was the second he answered Humility Which was the next he said still Humility Primislaus the first King of Bohemia kept his shoes by him to put him in minde from whence he rose We reade of Agathocles that King which was at first but a Potters son and after advanced to the Kingdom of Sicily that he would together with his plate of gold and silver have earthen vessels on his cup-board to put him in minde of that condition he was in before Iacob saith I am lesse then the least of all thy mercies Abraham cals himself dust and ashes David terms himself a dead dogg 1 Sam. 2. 4. a flea that is a poor mean base worthlesse person Paul terms himself The least of all Sainis and the chiefest of sinners 1 Tim. 1. 15. Though I be nothing saith he and I am the least of all the Apostles not worthy to be called an Apostle God often cals for this grace Ephes. 4. 2. Col. 3. 12. Phil. 2. 3. God teacheth the humble exalts the humble He hath two thrones one in the highest heavens and the other in the lowest heart Humility hath the promise both of temporal benefits Prov. 22. 4. and Spiritual Prov. 3. 34. Grace Prov. 11. 4. Wisdome Prov. 22. 4. the fear of God and finally Blessednesse Matth. 5. 3. Reasons 1. Because a godly man knows Gods excellency the foulnesse of sin and his own littlenesse and sinfulnesse therefore must needs be mean in his own eyes Iob 42. 6. Isa. 6. 6. Secondly There is no way to exalt mercy but by abasing self it will not be prized unlesse self be abased Deut. 26. 5. The whole have no need of the Physician but the sick Marks of this excellent grace 1. We may judge of it by the efficient cause the Spirit of God must be the worker of it God when he converts a man shews him his own misery and the excellency of Christ. 2. The effects of humility It discovers it self in its carriage to God upon his dispensations toward us if his waies be waies of mercy and enlargement it admires free-grace in them all 1 Chron. 29. lat end that I should enjoy such blessings if God send afflictions he acquits his severity and saith The Lord is righteous and submits to him 3. Such a one rejects himself as vile and abominable in the sight of God Paul after his conversion saith I know that in me dwels no good 4. Such a one willingly imbraceth every service belonging to his relation Christ washed his Disciples feet Queen Bathsheba taught Salomon her son 5. He is far from censuring and undervaluing of others Be not many masters Iam. 3. 1. The whole design of the Gospel lies in two things 1. To make the creature nothing 2. To make the grace of God in Christ all things Quickning Motives to provoke us to get Humility Meditate on three things 1. The absolute necessity of it 2. The difficulty of it 3. The excellency of it 1. The necessity of it God takes no pleasure in men till he hath brought them into such a frame Humility is necessary also for every condition of life if God send crosses thou wilt never bear them till he have humbled thy spirit 2. The difficulty of it It is hard to get the heart into such a temper all that is in thee is against thee The Grecians and Philosophers thought humilitie was not a vertue but a despondency of Spirit all thy corruptions are against it thy excellencies wit authority thy graces against it grace will be against grace thou wilt be proud because thou art humble 3. The excellency of it Thy heart shall be Gods Temple a broken Spirit is in stead of all Sacrifices it will nourish all graces in thee a humble man seems to creep but he flies to heaven saith Parisiensis not one administration of God will passe without doing thee good if thou hast an humble spirit Means to get it First See thy pride all sin is resolved into pride Ier. 13. 17. Secondly Meditate 1. Of the basenesse of thy beginning and original thou comest immediately from the slime of thy parents loins and mediately from the dust of the earth and just nothing 2. Consider thy extream sinfulnesse How little do we know in comparison of what we should know how little do we love serve and obey God in comparison of that our duty bindeth us What a deal of atheism blindenesse vanity is in our mindes How forgetful are we of God and our later end how foolish and sensual 3. We must put our selves in minde of our death and later end we must shortly rot putrifie stink and crawl with worms we must return to the dust lie down in the grave must be without wealth honour beauty strength wit learning knowledge celebrate thy own funerals 4. Consider of the torments and wofull condition which we have deserved to which we must go if we be not humbled in the sense of our having deserved it we cannot escape Thirdly Adde to these meditations hearty prayers to God to humble you to convinte you of sinne to open your eyes to know your selves and him The knowledge of Gods holinesse excellency majesty glory will also abase us Isa. 6. 5. Iob 42. 5 6. The worst pride is an overweening of our selves because of our graces Consider 1. That this holinesse is received from God 1 Cor. 4. 17. 2. It is imperfect 3. It is in its own nature defective being a creature Grace is depositum as well as donum a talent or pledge that the Lord hath left with you as well as a gift Iustice. Iustinian defines it thus Est constans perpetua voluntas suum cuique tribuendi he begins his Institutions so D. Ames de consc lib. 5. cap. 2. saith it is a vertue by which we are inclined to perform all due offices
that commands Wherefore saith he they may be added to the first Precept yet so as they are not to be excluded from the other Precepts but by an Ellipsis to be understood in every one of them Other Divines say these words are a perswasion to the keeping of the first Commandment and that threefold the first taken from the Name and Soveraignty of God He is Iehovah an eternal being in and of himself who giveth being and continuance to all things and mightily performeth whatsoever he hath promised The second From the right of Federation and Covenant thy God He is in special manner the God of his Church which he hath chosen to be his peculiar Treasure in regard of the Covenant of Grace made with them Isa. 43. 10. 11. Ier. 12. 31 33. Isa. 43. 13. The third from a notable particular benefit lately conferred which brought thee out of the Land of Egypt which he mentions saith Zanchi◠1. For the freshness of the mercy 2. For the greatness of it 3. Because that Egyptian bondage was a type and figure of our spiritual bondage This that is here spoken saith Grotius on the Decalogue is not the Law but the Preface of the Law Seneca approves not of a Law with a Preface because it should command not perswade the Philosophers Plato Philo thought otherwise Media via optima est saith Grotius ut breve sit quod praemittitur auctoritatem non disputationem praeferens The two first grounds of obedience are common to us with them God is now as much the Lord as ever and hath pleased to accept us into the same or a better Covenant with himself then once he admitted them and for the last although in the thing it self it touch us not yet in the spiritual meaning of it it concerns us as well as them Magna beneficia auctoritatem conciliare debent praecipienti Grotius in c. 20. Exod. See Deut. 6. 20 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo Iihieh leka Elohim acharim gual panai There shall not be to thee other gods or strange gods before my face 1. The person spoken to Thou Every particular person for himself be he of what state or condition soever The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acher signifieth another God rather then a strange God or the God of a strange people which are thought and called gods when they are not In truth there is but one true God but in the opinion of men that erre and be deceived there be many gods 1 Cor. 8. 6. Psal. 81. 9 10. Exod. 34. 14. 1 Cor. 10. 20. Deut. 32. 17. Lev. 17. 7. Men may in conceit and imagination account something a god which is not and carry themselves in such sort toward that which is not God as if it were so To have another God is to have any thing in opinion or affection for God that is not God and to worship it as God either alone or with the true God For this is a work of the minde to have or esteem any for God sensus est non modo non pro vero Deo substituendos alios sed nec assumendos ad eum alios quod multi faciebant ut 2 Reg. 17. 33. Grotius Before my face It is as much as against before or besides me coram me id est praeter me Grotius as Moses saith after with me The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter me Cyprian absque me See Deut. 4. 35. It implieth all time and place As before the Sun Psal. 72. 17 is so long as the Sun endureth so here before me is so long as I am for ever and ever So that first the Lord signifieth that he would have no companion to be thrust upon him or to be placed in his sight who should be worshipped with him Deut. 6. 4. Again that in thought or secret affection we must not admit any strange God Psal. 44. 20 21. Lastly a thing is said to be done in the sight of God which is done openly with contempt of God and so here it seems to import the indignity of the thing and the peril adjoyned We cannot have another God but we provoke the true God to his face as if a woman should joyn her self to another man in love her husband looking on which should be most impudent and dangerous Our principal duty to God is injoyned in the first Commandment in which all the rest of the Commandments are virtually contained in so much that no man can transgress any one of them but withal he transgresseth that neither can any of them be broken if that be observed The meaning then of this Commandment is That whereas other people and Nations frame and take to themselves innumerable a gods as the Ammonites chose Molek or Melcom to be their god the Zidonians Ashteroth the Philistims Dagon the Moabites Chemosh the Syrians Rimmon the Assyrians Nisroch the Ekronites Baalzebub the Babylonians Bell the Persians the Fire the barbarous Masagete the Sun the Egyptians almost all kinde of Beasts and Birds the Grecians dead men the Romans whom it pleased the Senate to consecrate of ancient times and of late whom it pleased the the Pope to canonize Wherefore though other Nations had other * gods the true Israelites chosen out of the world to be the Lords people should acknowledge no Idol of any Nation to be their God nor frame to themselves any Idol of their own devising or any other thing to be their helper and redeemer their stay and buckler which they profess to be no God but that they cleave to the Lord their God who is the onely Lord that hath created all things and adopted them to be his Sons Deut. 6. 4. Our carriage to God-ward is in one word expressed when we are commanded to give our selves unto God Rom. 6. 13. 12. 1. It standeth in a total and perfect subjecting of our whole souls and bodies to him The general duty of this Commandment is That in mind will affections and the effects of all or any of them we take the true God in Christ to be our God Soveraign Helper Portion and Redeemer Almighty most Wife Righteous Just True Holy Good Gracious Merciful Long-suffering and Patient For God must be known acknowledged and worshipped according as he hath revealed himself in the Covenant of Grace but he is our God in Jesus Christ. Also the formal consideration of the Object to wit Why such acts of Worship are and ought to be performed unto God are the Wisdome Goodness Justice Grace Mercy and Power of God specially in the face of Jesus Christ and acts performed of him by them and according to them The Promise implied in this Precept is That God will be our God King Protector and Father That he will use his Power Wisdome Goodness and Mercy for the effecting of our salvation the supply of our wants the pardon of our sins the defeating of our enemies the perfecting of his graces
Jesus Christ is best refreshed and most perfected We should think upon God in most serious manner constantly upon all occasions and opportunities with livelihood and power being most affected and taken up with the thought of God in Jesus Christ. 2. Perpetual and continual remembrance of God whereby we call back to minde what we know and have learned of God his Power Mercy Love Long-suffering and represent him as present to the soul. The Name of the Lord is most sweet the remembrance of his Holiness the prop of confidence the solace of the heart in time of distress See 1 Sam. 30. 6. 3. Reverent and faithful Invocation wherein we request of God in the Name of Christ all good things whereof we stand in need and that both in prosperity and adversity 1 Thess. 5. 17. Ephes. 6. 16. Iames 5. 16. Psal. 50. 15. 38. 10 Matth. 7. 7. 4. Thanksgiving or celebration of Gods Name whereby we magnifie his Power Goodness Wisdome Grace and Mercy freely acknowledging every good and perfect gift to come from above God is the highest Majesty who oweth nothing to any man from whom we receive body soul life and whatsoever we injoy unto whom we are unable to requite the least kindness vouchsafed Our tongues should be more plentifully busied in speaking of Gods Excellencies to his honour then of any or of all other things Mans speech should more readily constantly largely be set on work in talking of God to his glory then of the whole world besides 5. Holy and religious swearing which is a calling of God to witness that we speak as our minde conceiveth 6. Religious and Divine Adoration Psal. 95. 6. The Greek word notes as much as to fall upon the knees or to worship by falling down at the knees of another Matth. 2. 11. Adoration is implied in this One Evangelist saith that the Leper worshipped Christ another reciting the same History That he kneeled down unto him and a third That he fell upon his face In Hebrew there be divers words to express it which signifie to bow the whole body to kiss the mouth to bend the knee to fall prostrate on the face But in all three Languages it noteth an outward reverence shadowing the internal affection of the heart Adoration implieth in it three Acts First An apprehension of the excellency of that which is adored Secondly An Act of the Will desiring to do something to testifie our acknowledgement of this greatness and our subjection and inferiority Thirdly An outward expressing of the same 7. Seeking the Lord and his favour specially if we have turned away from him To seek the Lord is to bend all our senses and strength to know God aright have communion with him enjoy his favour and worship him purely according to his Ordinance 2 Chron. 31. 21. Iob 8. 5. Ezra 6. 21. 8. Offering and making Vows unto the Lord alone Isa. 19. 21. Psal. 116. 14. 76. 11. Gen. 28. 20. Deut. 23. 21 9. Profession of Gods Name Deut. 26. 17. Isa. 44. 5. 43. 7. Psal. 22. 23. 119. 46. 10. Free and voluntary submission of minde and conscience to the Lord alone as the onely Law giver King and Saviour of his people This Commandment is broken two waies 1. By failing to give God that honour which is due unto him and that either for substance or degree matter or measure in whole or in part 2. By giving his Divine Honour unto any other in whole or part absolutely or in degree in profession or truth The special sins condemned are 1. Atheisme when the heart denieth God in his Deity or Divine Attributes as Wisdome Justice Mercy Omnipresence And this is secret or open Open when a man maintaineth that conceit expresly in his minde Secret and in the bud when he is over-ruled with this vice though he form not such a proposition in his minde Atheism is an high transgression of this Commandment for he that denieth the Godhead cannot glorifie God in spirit and truth Besides every Atheist maketh himself God in that he thinketh he is of and by himself and not of and for the Lord that made Heaven and Earth 2. Ignorance of God in Christ under which dulness to conceive of him and carelesness to seek after the knowledge of him are comprehended Ignorance of God so far as He hath obscured himself from us is no sin Prov. 30. 1 2. Rom. 11. 34. Ignorance of the secrets of God is a holy ignorance Deut. 29. 29. We must know all that we need and all that we may but must not presume above that which is meet to understand That ignorance of God so far as he hath most clearly and carefully revealed himself in his Works and Word is that which is here condemned This ignorance is privative or corruptive both sinful in nature though not equal in guilt or danger Privative ignorance is the simple want of that knowledge of God and Christ that should be had Corruptive is joyned with a perverse disposition whereby the minde is not onely blinded but become grossely carelesse of the knowledge of God and godlinesse if not perverted with false and sinfull opinions 3. Curiosity when men busie themselves in prying into the secrets of Gods nature and works or turn their search after him into meer disputes and idle speculations This perverse desire of knowing the truth is a disease that hath endangered many Our first Parents were bewitched with a desire of more knowledge then the Lord knew to be good for them and so attempting to do what was forbidden they fell from that good estate in which they were created The Lord hath fully manifested himself in the face of Jesus Christ so far as it is needfull or profitable for us to know him and it is our duty to contain our selves within the bounds and limits prescribed of the Lord. 4. Errour or heresie concerning God and Christ as when we conceive amisse of the Properties of God his Covenant the unity of Essence and Trinity of Persons the Person and Office of Christ. Heresie is Idolatry for it transformeth the Majesty of God the Person or Office of Christ Every lie of God is a kinde of Idolatry but heresie ascribeth unto God devised Properties turneth his glorious Essence into a lie 5. Want of acknowledgement when God is known in a sort but not with affection and effect as he ought to be and that either for substance or degree The sons of Eli were sons of Belial they knew not the Lord we cannot think them to be utterly destitute of all knowledge of God but they did not acknowledge his power love and Soveraignty as they professed It is noted as the sinne of Israel that they understood not the wonders of the Lord that is they did not wisely consider or acknowledge them 6. Disesteem or contempt of God in Christ when his favour is not esteemed or not according to
one flows from faith and love to God the other not the one looks to spiritual miseries the other only to temporal the one is ready to shew it self to enemies the other not the one aimeth at God and intendeth to please him the other at credit or at best at pleasing it self The alms which she gave in three quarters of a year in distribution is summed to the number of fourteen or fifteen thousand pounds Foxes Book of Mart. vol. 2. p. 332. See 2 Cor. 8. 2 3. M. Fenner of the Affect M. Stock in his Funeral Sermon of him M. Hughes in his Preface to the embalming of dead Saints Iohn the Patriarch of Constantinople was called the Almner Eleemosynarius because he had a great revenew but laid it out all on the poor and at years end would say I have nothing left me but my Lord Iesus Christ. Mat. 5. 7. Isa. 58. 9. Prov. 21. 13. Alms in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy or compassion because it is a gift given to the poor out of commiseration or pity whence the French Aulmosâ—e Est opus quo datur aliquid in digenti ex misericordia Bellarm. lib. 3. de bon oper de Eleemos cap. 1. In the Hebrew and Syriack it is called Righteousnesse or Iustice as if it were by right due to the poor Prov. 11. 18. Alms and relief of poor people being a work of charity is accounted in Law divine service for what herein is done to the poor for Gods sake is done to God himself Sr Ed. Cook on Lit. Vide Aquin. 2a 2ae q. 32. Art 1 2 3 4 5 6 7 8 9 10. Mr Lapthorn hath written a good Treatise of spiritual alms and Mr Whately of corporal called The poor Mans Advocate set forth by me in his life time Eleemosynae spirituales praeeminent triplici ratione Primò quidem quia id quod exhibetur nobilius est scilicet donum spirituale quod praeeminet corporali Secundò Ratione ejus cui subvenitur quia Spiritus nobilior est corpore Tertiò Quantum ad ipsos actus quibus subvenitur proximo quia spiritâ—â— les actus sunt nobiliores corporalibus qui sunt quodammodo serviles Aquin. 2a 2ae q. 32. Art 3. 2a 2ae Quaest. 32. Art 8. Qui proprietatem dominium non habent ut uxores quae sunt in potestate virorum filii qui sunt in potestate parentum servi qui sunt in potestate Domiâ—â—um non debent nec possunt Eleemosynas facere nisi vel in extrema pauperum necessitate vel ex consensu tacito vel expresso sâ—periorum Bellarm. lib. 3. de bonis operibus c. 12. We should labour to be rich in grace seeing other riches are so vain See Eccles. 5. 10. to the end 1. These are the true riches Luk. 16. 9. other riches are deceiving 2. These are our own riches Luk. 16. â—2 3. Unsearchable riches Ephes. 3. 18. 4. Spiritual riches Matth. 6. 25. 5. Heavenly riches Matth. 6. 29. 1 Cor. 15. 44. 6. Eternal Luk. 16. 9. We should strive to be rich 1. In knowledge 1 Cor. 1. 5. 2. In faith Jam. 2. 5. but especially in mercy otherwise we cannot make it appear either to our selves or others that we are rich in faith Jam. 2. 18. Proinde verum Sacrificium est omne opus quod agitur ut sancta societate inhaereamus Deo relatum scilicet ad illum finem boni quo veraciter beati esse possimus Undo ipsa misericordia qua bomini subvenitur si propter Deum non fit non est Sacrificium Etsi enim ab homine sit vel offertur tamen Sacrificium res divina est ita ut hoc quoque vocabulo id Latini veteres appellaverint Aug. le civ Dei l. 1. c 6. Hic divitiarum maximus ac verissimus fructus est non uti opibus ad propriam unius voluptatem sed admultorum salutem non ad praesentem suum fructum sed ad justitiam quae sola non interit Tenendum est igitur omnino ut ab officio misericordiae spes recipiendi absit omnino Hujus enim operis officii merces à Deo est expetenda solo nam si ab homine expectes jam non humanitas erit illa sed beneficiâ— foeneratio nec potest videri benè meruisse qui quod fecit non alteri sed sibi praestat tamen res eo redit ut quod alteri quisque praestiterit nihil ab eo commodi sperans verè sibi praestet quia mercedem capiet à Deo Lactant. de vero cultu lib. 6. Vide plura ibid. To good men we must do good because they do deserve it to strangers because they may deserve it and do stand in need of it to all men because God deserves it at our hands for them to our friends because we owe it them and to our enemies to heap coals of fire upon their heads The coals of charity to thaw and soften their hardnesse if it may be and at which we must aim or else the coals of anger from God for their unplacablenesse towards us Robinsons Essayes cap. 5. See D. Gougeâ— Whole Armour pag. 80. and so forward Doctor Taylors Parable of the Sower pag. 404. M. Manton on Jam. 5. 7. It is a holy disposition whereby the heart looking at Gods will in the disposing of all things doth sustain any adversity for the Lords sake Job 1. 21. Virtus aut cerni non potest nisi habeat vitia contraria aut non est perfecta nisi exerceatur adversis Hanc enim Deus bonorum ac malorum voluit esse distantiam ut qualitatem boni ex malo sciâ—mus item mali ex bono nec alterius ratio intelligi sublato altero potest Deus ergo non exclusit malum ut ratio virtutis constare posset Quomodo enim patientia vim suam nomenque retineret si nihil esset quod pati cogeremur Quomodo laudem mercretur devota Deo suo fides nisi esset aliquis qui à Deo vellet avertere Lactantius lib. 5. de Iustitia We suffer with Christ 1. When the cause is Christs for which we suffer 2. When the graces are Christs by which we suffer We have cause of patience 1. If we look upon our selves as creatures 2. As sinners Lam. 3. 29 39. Non tam miseri qaam mali 3. As Christians Col. 1. 24. Defendenda religio est nam occidendo sed moriendo non saevitia sed patientia non scelere sed fide Lactantius lib. 5. de Iustitia Act. 5. 41. Hab. 3. 18. Cum videat vulgus dilacerari homines variis tormentorum generibus inter satigatos carmsices invictam tenere patientiam existimant id quod res est nec confensum tam maltorum nec perseverantiam morientium vanam esse nec ipsam patientiam sine Deo cruciatus tantos posse superare latrones robusti corporis viri ejusmodi lacerationes
love our own souls and the souls of others since Christ manifested such love to our souls 5. We should not crosse the ends of Christs suffering 1. He died to redeem you from this present evil world 2. To destroy the works of Satan We should live to him * 〈…〉 are some particular cases wherein it is not safe for some particular persons at that time â—â—â— in 〈…〉 to pâ—t them to try themselves by signs But for the general it is necessary and the duty of all people to â—â—ok to signs and to try themselves by them M. Hooker on Rom. 8. 10. A two-sold knowledge is required of every receiver 1. A diâ—cernning of the body and bloud of Christ he must be able in some competent measure to understand the Doctrine Nature Use and End of a Sacrament by whom it was instituted and why and for what end 1 Cor. 11. 29. they were to instruct their children what this and that action signified in the Passeover 2. Of himself implied in the duty commanded of examining our selves Edere Christum est credere in Christum Quâ—d paras dentem ventrem Crede tantùm manducasti August He that comes without faith receives Sacramentum notâ—em â—em Sacramenti Iesus Christus isque crucifixus debet esse proprium sidei nostrae objectum Rivetus Instruct. Praepar ad Coenam Domini cap 10. Prayer profits not without faith Rom. 10 13 14. Mark 11. 24. Luk. 18 lat end Mark 9. 23. Faith only makes up the union between Christ and us John 6. 56. The people of God have a four-fold glorious sight in this life John 14. 20. 2 Cor. 5. 19. 1. They see God in Christ. 2. They see Christ in God 3. They see Christ in themselves 4. They see themselves in Christ. See Rom. 8. 9 10. Common people say they have believed as long as they can remember and they thank God they never doubted While men are in their natural condition they think it is nothing to believe in Christ though they walk contrary to him but when sinne is fully discovered and one sees the severity of Gods justice it is then hard to believe Rom. 1. 17. 2 Thess. 1. 3. Consider 1. Thy natural estate is a state of death damnation John 3. 18. Gal. 3. 23. 2. So long as thou abidest out of Christ thou abidest in death John 3. 36. 1 Joh. 3. 14. All sins de merito are damnable they deserve death but not de facto no sinne necessarily brings death but unbelief because it keeps a man off from Christ the fountain of life John 6. 5 7. 3. Thou canst not be the fountain of thine own life 4. Life is to be had in no other but Christ John 5. 40. 5. There is no way of having life from him but by union with him 1 John 5. 12. the first thing that grace puts forth in the soul is an instinct after union Faith is an instinct put in by the teaching of the Father after union with Christ. The sole way to get this supernatural grace is with hearty â—amenting of its absence and weakness to beg it of him who is able to work it in the heart and to feed and nourish it by a continual meditation of his greatness and great works which he hath formerly wrought for our confirmation Poenitentia est dolor de peccato cum adjunctâ— proposito melioris vitae Luth. in loc commun de poenitentia All the Sermons of the Prophets and Apostles run on this Christ commanded his Disciples to preach it It is one of the two parts of the Gospel the summe of the Gospel is Faith Repentance It is Praeterita peccata plangere plangenda non committere Aug. It 's secunda ta bula post naufragium medicina est spiritualis animi vitiorum say others See Mr Calamy on Act. 17. 30. and Cameron on Mark 1. 15. Our sorrow for sin should be our chiefest sorrow because sin is the greatest evil and it is so in respect of the intellectual part and in respect of the displicency of the will wherein the strength of repentance lieth According to the multitude of thy mercies blot out all my offences and create in me a new heart and a right spirit Lord do away the sinne of thy servant Petit 5. It is not only among the precepts but promises and priviledges of the Gospel Act. 9. 18. Da prâ—â—s poenitentiam postea indulgentiam Fulgentius They are therfore Ministers of the Gospel not legal preachers which preach repentance There is one act of faith to be done once for all to lay hold on Christ and be united to him and justified by him yet I must live by it and do every duty by it so for repentance Isa. 27. 9. Jer. 2 19. Heb. 12. 11 Before the Supper and the offering of a childe in Baptism then Christs death is represented Rom. 6. 4. Gal. 3. 1. a On a mans death-bed the day of repentance is past for repentance being the renewing of a holy life the living the life of grace it is a contradiction to say that a man can live a holy life upon his death-bed D. Taylors Rule of holy living chap. 4. Sect. 4. That place Ezek. 33. 14. is it which is so often mistaken for that common saying At what time soever a sinner repents him of his sins from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. Let not that be made a colour to countenance a death-bed penitent D. Taylor on Jer. 13. 16. Serm. 2. One may repent on his death-bed as well as the thief on the Crosse but it is dangerous to put off repentance till then it will be harder to come in It s a rare sight saith one to finde a young man godly and an old man penitent We acknowledge that as God cals some at the first hour so may some be called at the last hour of the day yea inter pontem fontem D. Iackson indeed hath an opinion that a man may proceed so farre in sin in this life that the door of repentance may be thâ—t upon him none of our Divines deny the possibility of any mans Salvation while he lives in this world D. Twiss ag Hord. p. 45. There is a Gospel-command to repent Mat 9. 13. Act. 17. 30. 2. The very space of repentance is a mercy and given you that you may repent Revel 2. 21. 3. It is the natural fruit of a regenerate heart Ezek. 11. 19. 4. It is repentance to salvation 1 Cor. 7. 10. There is more joy in heaven for one sinner that repents then for ninty nine that need no repentance as if he had aimed at the Antinomians * Act. 5. 31. 11. 18. 2 Tim. 2. 12. Whosoever hath truly repented is 1. Low in his own eyes so Paul 2. Fears sin ever after Eccl. 9. 2. 3. Is pitiful to others in their fals Gal. 6. 1. 4. There will be a growth in the