will be more merciful I will even stirre up my self to shew mercy Is it not my duty Will it not be my profit Shall I not have the benefit of it Must I not obey Gods Commandments Away objections away fleshly reason I must be merciful and by Gods help I will be merciful I can no further be a true Christian then I am merciful Lastly Must follow practice a man must consider of some present occasion that requireth the exercise of mercy or if he finde none he must open his purse and lay aside some pence or shillings or pounds as his estate will afford and say This I will sequester from my self and lay aside for the performance of the next work of mercy I meet with occasion of performing if one have not done so already he must begin now and put aside some such summe as his present abundance may well spare and say This shall be by me till the next opportunity of a merciful deed and then will I bestow some or all of it as need requireth This is the way to make you merciful Meditate Pray Resolve Practice these four things will work any grace and increase it The chiefest impediments to mercy remov'd 1. Taken from our selves 2. From those we should shew mercy to 3. From others First From our selves one is I have little enough for my self and mine own I have such a charge and but such an estate and what would you have me do if I should give still I might soon give all away To which I answer First Dost thou think thou shalt have the more for thy self and thine because of pinching from works of mercy Hath not God said in his word He that saveth more then enough it is only for poverty Nay thy saving from works of mercy will cause God to crosse thee in other things with sicknesse ill debters losse of cattel unfaithful servants riotous children with some or other losse in thy body or state but if thou wouldst give to the poor thou shalt be blessed and have abundance 2. This is a self-loving heart thou maist have for thy self and thine Hast not thou some overplus too if thou wouldst think any thing enough for thy self and thine Secondly Some object they have not wherewithall to be merciful in so great quantity Answ. He that hath wherewithall to fare well and go well himself and to dispatch any other thing that he desireth hath wherewithall to shew mercy too if he want not will when thou wantest any thing for thy self thou canst finde wherewithall to supply thee but when God cals for it in works of mercy thou hast it not this is to adde lying to unmercifulnesse and to go about to mock God as well as disobey him 2. From others I am as merciful as such and such I answer 1. Thou canst not tell what another doth in secret But 2. Suppose thou art so God hath not given the liberality or mercy of men to thee for a patern and president of mercy but his own Be mercifull as your heavenly Father is mercifull 3. What harm is it if thou shouldst outstrip others in mercy and gain a greater blessing to thy self then they do seek after Objection 3. From the persons to whom Their faultinesse and unworthinesse in regard of ill carriage in general or to ones self First They are idle unthrifty carelesse I answer Art thou sure of it or dost thou think so or hast heard so Take heed of following thy own conceit and receiving others slanders for then thou wilt adde slandering to thy unmercifulnesse Hast thou ever admonished them heretofore and laboured to amend them if not it is not hatred of sinne that makes thee withdraw from shewing mercy but unwillingnesse to shew mercy that makes thee pretend hatred of sin and so here is hypocrisie as well as unmercifulnesse but if thou hast told them and they would not amend then admonish and help too for so doth God to thee or else thou must perish And if thou alledge particular injuries against thy self or unthankfulnesse know that of all persons to whom one should shew a work of mercy none should be prefer'd before such a one for this is most nearly to resemble God in mercy who doth good to those that rebell against him And his mercy is not spiritual that cannot hold out to be merciful to his enemies Here is the perfection of a Christian mans goodnesse he will do good to them that do evil to him Patience Patientia est malorum quae aut inferuntur aut accidunt cum aequanimitate perlatio Lactan. l. 5 de Iustitia It is a grace of the sanctifying Spirit of God whereby the soul doth silently and freely submit to the will of God in bearing its own burden without inordinate sorrow or fretting discontent 1. A grace of the sanctifying Spirit not a natural or moral patience but wrought by Gods Spirit Gal. 5. 22. the foundation of it is laid in regeneration 2. It is a silent submission to the will of God David had a great trial by his Sons treason and Subjects rebellion yet he submits to Gods appointment 2 Sam. 15. 26. Levit. 10. 3. 3. It is a free submission Act. 21. 13. Paul lookt on his sufferings as a Sacrifice Phil. 1. 27. therefore it was to be voluntary 4. Must submit to God in bearing his own burden the object of it is malum triste a man must take up his crosse Ezek. 24. 16. Lam. 1. 10. 5. He must bear it without inordinate sorrow or anger Marks of Patience 1. Such a one will finde matter to blesse God in the greatest evils he lies under Nemini mirum debet videri si pro nostris saepè delictis castigamur à Deo Immo vero cum vexamur ac premimur tum maximè gratias agimus indulgentissimo Patri quod corruptelam nostram non patitur longius procedere sed plagis ac verberibus emendat Ex quo intelligimus esse nos Deo curae quibus quoniam peccamus irascitur Lactant. l. 5. de justitia 2. Such a one more desires the right use of the crosse he lies under then to be freed from it 3. Such a one will not give over serving God loving and fearing him for any evil he lies under 4. He will seek deliverance only in Gods way Heb. 11. 35. If God will not help Saul he will seek to a Witch Flectere si nequeo superos Acheronta movebo 5. A patient heart will wait Gods time as well as go his way Hab. 2. Psal. 27. lat end 6. Till deliverance do come he can finde matter of joy and comfort in God in the midst of all pressures Hab. 2. 17. Paul and Sylas sang in the stocks Motives or Arguments to perswade the heart to patient bearing of Afflictions I. From God consider 1. His absolute Soveraignty over us and all creatures he may throw thy soul and body into hell if he will Psal. 39. 2. His infinite
Word doth most clearly distinctly and fully make him known to us Iohn 5. 37. See Acts 9. 15. and 21. 13. 4. His Works Rom. 1. 29. of Judgement Psal. 9. 16. Isa. 30. 27. of Mercy Isa. 48. 9 10 11. 5. Gods Name is his Glory Exod. 9. 16. Psal. 8. 1. so Name is taken Gen. 11. 4. 12. 2. To hallow or sanctifie signifies either to make holy or to acknowledge and declare holy the later is here meant That which is holy in it self is said to be hallowed by esteeming acknowledging and declaring it to be as it is this is all the hallowing or sanctifying that can be done to the Creator We sanctifie the Name of God when in our hearts words and deeds we do use it holily and reverently To sanctifie God is 1. To know him to be a holy God Prov. 9. 10. and to keep this knowledge alwayes active in us Out of him no evil can arise he can take no pleasure in sin he favours it in none he loves all holy persons and things is the fountain and rule of holinesse in the creature We should keep this knowledge alwayes active in us it should be the matter of our meditation day by day the Angels continually give God the praise of his holinesse 2. To observe and admire his Holinesse in all his waies and works Levit. 10. 3. Exod. 15. 3. 3. To come into the presence of God in all services with a holy heart Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us Exod. 29. 43. 5. To strive to be spiritually pure in the inward man Isa. 8. 13. 1 Pet. 3. 5. 6. To eye the rule of holinesse in every thing we do Levit. 10. 3. 7. To be humble and abased before God in all our holy duties because of their imperfections Act. 3. 12. Semper peccamus etiam dum benefacimus 8. To bring the Lord Jesus Christ with us still into Gods presence 1 Peter 2. 5. Petition 2. Thy Kingdome come In this second Petition we have the primary means by which the name of God is sanctified among men viz. by the coming of his Kingdom This word Come is diversly to be expounded according to the divers significations of the Kingdom of God The universal Kingdom or Kingdom of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God The Kingdom of grace is said to come unto us when it is either begun and erected in us or continued and increased amongst us The Kingdom of Glory when the number of the Elect is accomplished and all Gods enemies subdued and all the Saints possessed of that glorious place Kingdome in general is a government or state of men wherein one ruleth and others are subject to him for their good The Kingdom of God is a state in which God hath supream power and men are so subject to him that they partake of eternal happinesse by it To Come properly notes a motion whereby a man goeth from one place to another Five things are meant in this Petition 1. Let the Gospel the Scepter of this Kingdom be published and propagated 2. Let the Subjects of this Kingdom be converted 3. Let the graces of this Kingdom be increased 4. Let the enemies of this Kingdom be subdued 5. Let the glory of this Kingdom be hastened Christs Kingdom is two-fold 1. His Universal Kingdom by which he ruleth over all creatures even the Devils themselves called the Kingdom of power and providence so he is called King of Nations Ier. 10. 7. 2. Peculiar his Mediatory Kingdom which he exerciseth over his Church as King of Saints Revel 5. 3. which is such an order wherein Christ doth rule and the faithfull obey to their special good and benefit or that government in which God most graciously ruleth and we most willingly obey to our everlasting good This is two-fold 1. Of grace in the Church militant 2. Of glory in the Church triumphant The former is the way to the later The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit The Kingdom of glory is the blessed estate of the godly in heaven The particular things which we desire are these 1. That God would cast down the Kingdome of Satan all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God and then Gods Kingdom is said to come to them 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet Cant. 8. 8. 3. For them that are planted we pray that God would supply to them what is wanting and continue and increase what good they enjoy 4. For the Church in persecution that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage be faithfull unto death The Gospel is called 1. The Word of the Kingdom Mat. 13. 19. 2. The Keys of the Kingdom 3. The entrance into the Kingdom 4. The means whereby men are set in it therefore we pray that it may runne swiftly 2 Thess. 3. 1. and be a light to the world and that God would by his Spirit 2 Cor. 10. 4 5. make it efficacious that men may see their misery the glory of the Kingdom and give themselves wholly to God that God would make Magistrates nursing Fathers and Mothers Isa. 49. 23. that the Seminaries of learning may be pure and religious rightly ordered religiously governed and well seasoned with truth for Ministers that the Lord would send forth labourers into his harvest and give them utterance that they may open their mouth boldly to make known the mystery of the Gospel Christs Kingdom is carried on by degrees Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom Isa. 39. 6 7. The Scripture seems to intimate that in the later dayes there shall be a greater enlargement of Christs Kingdome Rev. 11. 15. and that it shall begin with the calling of the Jews Micah 4 7 8 But Christs great imperial day when all creatures shall be brought into a subjection to him is at the day of judgement Isa. 45. 23. Phil. 2. 10. Petition 3. Thy will be done in earth as it is in heaven The will of God though but one is considered several wayes First As secret This will of God is ever just although the reason of it be incomprehensible to us But the Petition is not meant of this 1. Because no man can know it till it come to passe whereas knowledge is necessary to the doing of this will 2. Because it is irresistible and cannot be withstood by any man Prov. 19. 21. Rom. 9. 19. 3. There are no promises for the performing
2. Psalmi videntur data opera versi in contumeliam Latini Sermonis Chamier Ierom praefat in Prov. saith That he had allotted himself but three dayes for the translating of the three Books of Salomon viz. the Proverbs Ecclesiastes and the Canticles which yet a man will hardly be able to reade over well and exactly in a moneth by reason of the great difficulties he will there meet withall as well in the words and phrases as in the sense And neverthelesse if the pretences of the Church of Rome be true this little three dayes work hath been so happy as to be not only approved and esteemed but even canonized also by the Councel of Trent Now whether the will of God be that we should receive this Translation of his as his pure word or not I shall leave to those who have a desire and ability to examine However I dare considently affirm that Saint Hierome himself never had any the least thought or hope that ever this piece of his should one day come to this honour it being a thing not to be imagined but that he would have taken both more time and more pains in the thing if ever he had either desired or foreseen this Daille du vrai usage des Peres l. 2. c. 3. The vulgar Latine of the New Testament is no lesse corrupted then of the Old Matth. 6. 11. The English Papists at Rhemes who translated the New Testament into English not out of the Greek Text but out of the vulgar Latine reade Give us to day our super-substantial bread the Latine hath it Panem super-substantialem for Quotidianum Daily bread The Rhemists note upon the same is By this Bread so called here according to the Latine and Greek word we ask not onely all necessary sustenance for the body but much more all spiritual food viz. the blessed Sacrament it self which is Christ the true Bread that came down from Heaven and the Bread of life to us that eat his Body Our Saviour Christ which condemned vain repitition and by a form of prayer provided against the same is made here of the Jesuites to offend against his own rule for that which is contained in the second Petition they teach to be asked in the fourth Secondly They lodge in one Petition things of divers kindes and farre removed in nature spiritual and corporeal heavenly and earthly yea the creature and the Creator Thirdly Hence it should follow that he taught them expressely to ask that which he had neither instituted nor instructed them of and whereof his Disciples were utterly ignorant Salomon from whom our Saviour seemeth to have taken this Petition confirms that exposition of things tending to uphold this present life Prov. 30. 8. Lechem Chukki The Bread which is ordained for me The Jesuites will never be able to justifie the old Interpreter which translateth one word the same both in syllables and signification in one place Supersubstantial and in another viz. in Luke Quotidianum or Daily against which interpretation of his he hath all Antiquity before that Translation and some of the Papists themselves retained the words of Daily Bread Bellarm. l. 1. de bonis operibus c. 6. prefers Quotidianum and defends it against the other Tostatus applieth it to temporal things The Syriack saith Panis indigentiae vel sufficientiae nostrae Luke 1. 18. Plena gratia for gratis dilecta as Chrysostome renders it Hail Mary full of grace for freely beloved The word signifieth not any grace or vertue inherent in one but such a grace or favor as one freely vouchsafeth and sheweth to another the word retained by the Syriack in this place is Taibutha and signifieth happiness blessedness goodness bountifulnes Tremellius turneth it gratia which may and ought to be Englished favour as the Greek word signifieth and is expounded by the Angel and the Virgin Mary themselves the Angel adding in the same verse The Lord is with thee meaning by his special favour and in v. 30. saying She had found favor with God The Virgin in her thankful song magnifying the mercy of God toward her that he had so graciously looked on her in so mean estate as to make her the mother of her own Saviour after so marvellous a manner They foolishly salute her who is removed from them by infinite space and whom their Hail cannot profit being in Heaven as the salutation of the Angel did and might do whilst she was here in the vale of misery Their Alchymie also is ridiculous to make that a prayer unto her which was a prayer for her to make it daily that served in that kinde for one onely time to make it without calling which the Angel durst not do unless he had been sent Ephes. 5. 32. Vulg. Sacramentum hoc magnum est and the Rhemists This is a great Sacrament for great mystery Sacraments are mysteries but all mysteries are not properly Sacraments How can it be a Church Sacrament which hath neither element nor word of promise Secondly Sacraments are the peculiar and proper possession of the Church of Christ how can that be a Sacrament which is and lawfully may be used out of the Church amongst the Turks and Jews to whom the benefit of Matrimony cannot be denied The old Interpreter Coloss. 1. 27. translateth the same word a mystery or secret Chemnitius reckons this place among those which the Papists abuse not among the corrupted for Sacrament is the same with the Ancient Latine Divines that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Greeks Chamier Heb. 11 21. The vulgar hath Iacob adoravit fastigium virgae the Rhemists adored the top of his rod whereas the words are He worshipped upon the top of his staff and not as they have falsely turned it so also doth the Syrian Paraphrast read it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elswhere in the New Testament for a walking staff agreeth fitly unto Iacob who being both old and sick had need to stay himself thereupon whilst he praised God Ioseph was no King and therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staff we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other vowels signifieth a staff for in the Hebrew matteh is a staff and mitteh a bed The Septuagint whom the Apostle follows read it matteh and so translated it staff otherwise then we now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sense will be That Iacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Beza speaking of the divers Latine Translations of the New Testament onely he saith of the vulgar Latine That
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
duties 2. In waiting to wait Gods time in fulfilling the promises Hab. 2. 3. 3. In suffering when we quietly submit to the will of God in bearing our own burthen Levit. 10. 3. A Christian in these suffering times way write this as his Motto Sit miser qui miser esse potest Let him be miserable that can be miserable 2 Cor. 4. 8 9. and 6. 10. 8. God is Holy the holy one Isa. 40. 25. Hosea 11. 9. Hab. 3. 3. Job 6. 10. he is called The holy one of Israel above thirty times see Isa. 41. 20. 43. 14. that is Israels most eminently and incommunicable one or his God The holy one of Iacob Isa. 49. 23. Holy is his name Luke 1. 49. I the Lord am holy and Be you holy as I am holy Psal. 99. Isa. 6. 3. it is three times repeated Holy holy holy or The holy one the holy one the holy one the Lord of Hosts so Rev. 4. 8. where according to some Greek Copies it is nine times that is thrice three times repeated As Isa. 6. the Angels ascribe holinesse to him so do the Saints in heaven Rev. 6. 10. and the godly on earth Exod. 15. 11. 1 Sam. 2. 2. All the persons of the Trinity are holy God the Father is called The holy one of Israel Christ is holy Dan. 9. 24. Psal. 16. 10. The Spirit is the Spirit of holinesse Holinesse in the general nature of it is the moral goodnesse of a thing Holinesse in man is that vertue whereby he giveth and yieldeth himself to God in doing all for and to him in regard of which the actions he doth are acceptable to God Holinesse in the creature is a conformity to the holinesse in God in respect of the principle rule pattern and parts of holinesse Gods holinesse is that excellency of his nature by which he gives himself as I may say unto himself doing all for himself and in all and by all and above all aiming at his own pleasure and glory or it is the absolute purity of his nature and his abhorring of evil Exod. 34. 30. Revel 15. 4. he is holy without iniquity Psal. 5. 5 6. and 145. 17. 1 Sam. 2. 2. Hab 1. 13. Zeph. 3. 5. the Lord is said to swear by his Holinesse Psalm 89. 35. Amos 4. 2. that is by himself Holinesse is in God essentially and originally 1 Sam. 2. 2. he is the Author of all holinesse he is called Holinesse it self Isa. 63. 15. all the holinesse in Saints or Angels comes from God and is a quality in the creature He is holy of himself men and Angels are sanctified by him his holinesse is a substance in men it is an accident The essence of many Angels continues though their holinesse be lost most men never had holinesse and the man would remain though his holinesse were lost 2. Holinesse is in him without measure in the highest degree mans may be limited it is in him immutable and infinite like himself and cannot be lessened or augmented 3. He is holy formally and subjectively holinesse is a conformity to the will of God how holy then must he needs be when his nature and will are all one 4. Objectively he is the object of all holinesse for there is no holinesse but what hath him for the object 5. Exemplarly Be ye holy as I am holy so Christ bids us learn of him for he was meek and humble He as Mediator was impeccable he was God and man in one person actus est suppositi He discovers unholinesse in the best of the Creatures Iob 15. 15. and cannot be tempted with sin Iames 1 13. or take pleasure in that which is evil either in persons or actions Hab. 1. 13. God is holy in heaven holy in earth holy in hell it self holy in glorifying Angels holy in justifying men holy in punishing devils holy in his Nature Word Works Glorious in holinesse Exod. 15. Reasons of Gods Holinesse 1. This is the foundation of all his other excellencies for if he were not thus taken up with himself he could not be perfect in wisdom power justice mercy neither could he carry himself to the creature as were fit if he did not first carry himself to himself as were fit If a King do not duly regard himself in his Royal authority he can never duly govern his subjects 2. Else he could not be perfectly happy whatsoever thing looks to somewhat without it self to make it be well and contented and enjoy it self that is but imperfectly happy because not happy without another That alone is capable of perfect blessednesse which hath all things in and of it self without respect to any other thing by which it enjoys it self God is holy in these particulars 1. In his will whatsoever God wils is holy whether it be his secret will and purpose or his revealed will and word 2. In all his works Ephes. 1. He hath predestinated us to be holy this is the end of all his graces to make us like himself this is likewise the end of his Ordinances his Word and Sacraments are to make us holy so his works of justice Christs death 3. In his Laws and Commandments Psal. 19. his Commandments are just and right and require holinesse of heart not suffering the least sinful motion Thou shalt not covet 4. What ever relates to him is holy 1. The place of his habitation Psal. 11. 4. 20. 6. 1 Cor. 3. 7. 2. His Attendants 1. The Angels Luke 9. 26. Mat. 25. 31. 2. His people Lev. 10. 1. Dan. 12. 7. 3. All his Services are holy 2 Chron. 35. 30. Psal. 29. 1. Holinesse is the beauty of all Gods attributes without which his wisdom would be subtilty his justice cruelty his Soveraignty Tyranny his mercy foolish pity This distinguisheth him from all Heathen gods which were wicked holinesse distinguisheth between Angels and Devils Heaven and Hell Holinesse is the working of God to his own end in all things suitable to his nature When the Saints in heaven glorifie God for his chiefest excellency it is thus Holy holy holy We finde not in the Scripture any of Gods Attributes thrice repeated Wise wise wise or Almighty almighty almighty but Holy holy holy because the excellency of God consists chiefly in that Master Burrh Iac. Seed The Holinesse of God is an universal Attribute something of holinesse runs through all the Attributes his power is holy Isa. 52. 10. his truth Psal. 109. 4. his mercy Acts 13 34. it is unchangeable he is so holy that he cannot be tempted to evil Iames 1. 13. He is the principle and patern of all holinesse in the Creature 1. The principle Levit. 20. 8. and 21. 8 15. he conveys holinesse by Ordinances and Sabbaths Deut. 7. 6. and afflictions Isaiah 27. 9. see 1 Thessalon 5. 23. and 1. 1. 2. The patern of holinesse 1 Pet. 1. 11. the more any have been holy the more they have eyed the
them out of his hand 1 Cor. 10. 22. and it condemns the godly which distrust the power of God Num. 11. 21. Iohn 21. 32. Remembring not that he hath unlimited power The Lords Prayer ends thus For thine is the power This ministers comfort to those which have God on their side they need not fear what man or Devil can do against them He can strengthen them in spiritual weaknesses against sin and unto duty all the Devils in hell are not able to pluck them out of his hands Mat. 16. 18. Iohn 10. 28 29. if a people fall from him he is able to graff them in again Isa 44. 22. Rom. 11. 23. they are kept by his power through faith to salvation 1 Pet. 1. 5. he can protect them against their enemies though they be never so many Dan. 3. 17. Psalm 3. 6. he can and will make you strong in his power to bear patiently all afflictions God is able to raise them up again when they are rotten in the grave at the general resurrection Heb. 11. 19. We should not despise a weak Christian God is able to make him strong we should by this strengthen our faith in Gods promises as Abraham Rom. 4. 22. it is prefixed in the Creed as the prop of our belief in the Articles of our Christian faith That Commandment Be strong in Christ and in his power includes a promise that he will give us his power if we seek to him and rest on him for it were a very mocking to bid us be strong in him if he would not communicate his strong power to us if we have any strength either of body or minde to do any thing we must return to him the glory of it and be ruled by him in the use of it because we have it from him and hold it at his meer pleasure Oh saith God to Iob Can you do this and that and then Who made the clouds by which qustion he would cause Iob to see his own impotency and Gods Omnipotent power CHAP. XV. Of Gods Glory and Blessednesse FRom all these before mentioned Attributes ariseth the Glory or Majesty of God which is the infinite excellency of the Divine Essence Heb. 1. 3. Exod. 33. 18. Psal. 29. 9. This is called The face of God Exod. 33. 20. and light inaccessible 1 Tim 6. 16. which to acknowledge perfectly belongs to God alone yet the revelation and obscurer vision thereof is granted to us in this life by the ministery of those things which are seen and heard the clearer in the life to come where we shall see God face to face 1 Cor. 13. 12. Mat. 18. 10. God is and ever shall be exceeding Glorious Exod. 15. 11. Deut. 28. 58. Glory is sometime taken for outward lustre and shining as one glory of the Sun sometimes for outward decking and adorning as long hair is a glory to a woman but the proper signification of it is excellent estimation by which one is preferred before others It is the splendor clarity or shining of a thing resulting and rising from the perfection eminency or excellency it hath above other things The glory of God is the perfection of his Nature and Attributes infinitely surpassing and outshining the perfection of all creatures Things that are good we praise things that are excellent we honor and things that are transcendently good we glorifie Glory is used metonymically for that which is the ground and matter of glory as Prov. 19. 11. 20. 29. Sometimes the glory of God signifieth the very essence and nature of God as Exod. 33. 18. Sometimes it is used to signifie some of Gods Attributes Ephes. 1. 12. that is his grace and good will by shewing forth of which he makes himself glorious Sometimes it is put for some work of God which is great and marvellous Iohn 11. 40. that is the grace and powerful work of God in raising up thy brother Lazarus unto life again Exod. 25. 16. 40. 35. that is some extraordinary splendor as R. Moses expounds it which God created thereby to shew forth his magnifience and glory Glory is essential so it signifieth the incomprehensible excellency of the Divine Nature Exod. 33. 13. or else it signifieth manifestatively the acknowledgement and celebration of his excellencies and this is called properly glorification this may have more or lesse Or secondly much to the same purpose the glory of God may be taken two wayes 1. For the inward excellency and worth whereby he deserves to be esteemed and praised 2. For the actual acknowledging of it for glory is defined a clear and manifest knowledge of anothers excellency therefore the glory of God is twofold First Internal which is again twofold 1. Objective that glory of God is the excellency of his Divine nature for such is his Majesty and excellency that he is infinitely worthy to be praised admired and loved of all 2. Formall is his â—own knowledge love and delight in himself for this is infinitely more the glory of God that he is known and beloved of himself then that he is loved and praised by all Creatures Men or Angels because this argueth an infinite worth in Gods own nature that an infinite love and delight is satisfied with it God hath this kinde of glory objective and formal most fully even from all eternity therefore when he is said to make all things for himself or his glory it is not meant of this inward glory as if he could have more of that Secondly External and that again 1. By way of object viz. when he made the Heavens and Earth and all these glorious creatures here below which are said to shew forth his glory Psal. 19. that is objectively they are the effects of his glorious wisdom and power and so become objects of mens and Angels praises of him and as the glory of men consists in outward ornaments so Gods glory consists in having such creatures men and Angels to be his followers 2. Formal when men and Angels do know love and obey him and praise him to all eternity The Scriptures every where extol the Majesty and glory of God 1. Essentially when it calls God Great Most high glorious The God of glory Acts 7. 2. King of glory Psalm 24. 8. Father of glory Ephes. 1. 17. 2. Efficaciously when it affirmeth that all the earth is full of the glory of God Isa. 6. 3. and propounds the glorous and wonderful works of God to be considered by us Exod. â—2 18. He means he will shew him so much of his glory as it is possible for a creature to behold and live we cannot behold the fulnesse of it God is glorious in his nature 1 Cor. 11. 7. his glory obscureth all other glory Isa. 6. 2. Gen. 18. 17 1 Kings 10. 13. His glory is manifested 1. Extraordinarily â—n the cloud in apparations and visions 2. Ordinarily in his word and works The Law sets forth the glory of his justice
and the Gospel that of his mercy 2 Cor. 3. 8. it is called his glorious Gospel Luke 2. 14. All his works set forth his glory both those of creation and preservation or providence Psalm 19. the whole creation must needs shew forth his glorious power and wisdom the sound is said to go over all the world that is All creatures must needs gather that if the Heavens be such glorious Heavens the Sun so glorious a Sun how much more must that God be a glorious God who is the author and worker of them The whole Platform of saving the Church by Christ sets forth Gods glory principally Phil. 2. 11. Luke 2. 14. glory to God in the highest In some works the excellency of Gods power in others the excellency of his wisdom patience but in this all the Attributes of God shine out in their utmost perfection 1. His wisdom that all the three persons of the Trinity should joyn in one work to one end wherein mercy power grace justice patience all meet together 2. Power in upholding Christ to undergo the weight of Gods vindictive Justice 3. Free-grace to do all this without any motive in the world but himself nothing was foreseen in them and some rather then others were saved 4. His revenging Justice and Wrath here were manifested as much as they be in Hell it self 5. His Holinesse he can have no communion with those that are unclean 6. His Majesty none may be admitted to speak or come nigh to him but in the mediation of Christ. The Gospel is The glorious Gospel of the blessed God 1 Tim. 1. 11. that is The glory of all the Attributes of God doth appear in the Gospel more brightly then in all the works which God hath made Mr. Burrh God is glorious in all his works upon the hearts of believers he puts a glory upon them so that in this sense he is effectually glorious Ephes. 5. a glorious Church and Psalm 43. The Kings daughter is all glorious within this glory is grace when God makes one holy heavenly minded meek zealous hereafter we shall have glorious bodies and souls God made all things for his glory for of him and to him are all things Rom. 11. All the unreasonable creatures are for Gods glory 1. In that they are serviceable to man for herein God is glorified in that they can accomplish those ends for which they were made and that is for man Gen. 1. the Sun and Stars are for him as well as creeping things These creatures are for a twofold use 1. To give him habitation and to be means of his corporeal life 2. To be continual quickners of him to praise Gods glorious power and wisdom God is said Acts 4. not to leave himself without witnesse the reasonable creatures are made chiefly for his glory because they know and love him That God is Glorious appears 1. God hath made many of his creatures glorious Dan. 10. 8. so there is one glory of the Sun another of the Moon the King clad with gorgeous attire and being arrayed with the Ensigns of his Soveraignity is glorious so Solomon 2. This glory shall continue for ever because God hath it from himself and deriveed it not from another He is a perfect being independent all things are under him the inferior cannot work without the Superior There is a double glory in things 1. Inherent in themselves which is partly visible as that of the Sun partly intelligible an excellency in a thing which affects the understanding 2. From without given by others so there is a kinde of glory and excellency in some precious stones which affect a man with a kidde of wondering so in an Angel a great shining as in that which appeared to Zachary so in the vision that Paul saw and when God appeared to Moses There is an inward glory standing in being worthy of highest esteem and an outward glory standing in being highly accounted of God is worthy to be esteemed above all and is so by the Saints The chiefest and highest cause of any benefit shewed to us is not our selves but the name of God even his glory and the clear declaration of his own excellencies Ezek. 20. 9. 14. 22. Psalm 25. 1. Ezek. 36. 22. Reas. 1. The thing which induced God to make all things must needs be the cause of all other benefits bestowed after the creation now he made all things for himself and his own name for neither had they any being nor could they have any before and therefore could not be any moving cause to their own creation therefore neither of any other thing 2. All creatures are nothing and lesse then nothing in comparison of God therefore he could not by them be moved to work any thing but doth it for his own names sake Things mean and trifling are not fit to be the highest end of an excellent work God is most high and glorious and all creatures are lesse then nothing before him therefore himself must be moved by himself not by them chiefly to do any thing for them for as God hath no efficient material or formal cause at all but is to himself instead of all these because he is of himself so neither can he have any final cause but himself for if he have any other end then himself that is his own glory he were some way dependent upon some other thing which is impossible If it be objected How is it said then that God doth this or that for Abraham Isaac and Iacobs sake as often Moses presseth him in his prayers The Answer is he looks upon them still in subordination to his own name so that they are motives but in reference to his name and no otherwise He glorifieth himself and aimeth at his own glory in keeping covenant and promise with them Gods glory is the end of predestination both reprobation Prov. 16. 1. and election Ephes. 1. 5 6. of the creation and administration of all things Rom. 11. 36. of all benefits obtained in Christ 2 Cor. 1. 20. and should be of all our actions 1 Cor. 10. 35. Quest. Whether the infinite glory which God hath as God be communicated to Christs humane nature Answ. That being a creature cannot have that glory which is due to the Creator It is true Christ is infinitely to be glorified because he is God and man but not therefore his humane nature Our Divines distinguish between a glory meerly divine and a Mediators glory which is next to Divine far above all creatures Object Christ prayed for the glory which he had before the beginning Answ. Christ had it in decree and predestination and that was not Gods essential glory which is a property for he requires he may have it now which could not be if he had it from eternity We glorifie God not by putting any excellency into him but by taking notice of his excellency and esteeming him accordingly and making manifest this our high esteem of him There
Tali quaestione nullus pulsabatur Pelagianis nondum litigantibus securius loquebantur Austen himself saith Moulin at the first spake inconsideratly of this point but after his conâ—lict with the Pelagians he accurately handled this question like a stout Champion for the truth whom Prosper and Fulgentius followed CHAP. IV. Of Actual Sin THis distinction of sin into Original and Actual is according to Scripture Deut. 29. 18. Matth. 17. 17 18. 12. 34 35. Luke 6. 43. It is a hard thing for any to tell exactly what sin is 1 Iohn 3. 4. Sin is the transgression of the law The Greek word is a privative word an anomy irregularity illegality The Greek and Hebrew word for sin signifies a missing the mark Peccare est quasi transilire lineam actus indebitus contra debitum finem Ambrose saith it is a prevarication of the Divine law Austen saith it is Dictum factum or concupitum contra aeternam legem A saying deed or thought against the eternal law It may be defined thus It is a defect declination or aberration from the Law or Will of God obliging to eternal death Or thus It is a transgression of the Law of God by omitting some duty which it requireth or doing of some act which it forbiddeth Rom. 7. 7. Chemnitius hath gathered eight names of sin out of the Old Testament and eight out of the New Gerhard hath added eight more twenty four in all See Exo. 34. 7. Psa. 12. 13. it is called a turning away from God a defection rebellion abomination filthinesse and lewdnesse Ezek. 24. 13. stubbornnesse Deut. 29. 19. perversenesse Isa. 30. 10. provocation the metaphoricall names are innumerable The divers distinctions of sin Many have written great Volumes about the divisions of sin who can set out the severall kindes of it They may be taken from the persons which commit it or the object against whom they are committed God immediatly as those of the first Table irreligion unbelief our neighbour injustice oppression and our selves as gluttony intemperance from the subject wherein they are the outward and inward man 2 Cor. 7. 1. Inward of the minde will and affections only Eph. 2. 3. Tit. 3. 3. Heb. 3. 9. Psal. 10. 3. or outward committed by the members of the body also Rom. 6. 19. Eph. 2. 3. Gal. 5. 16. Isa. 59. 3. Psa. 36. 3 4. and 53. 1 2. From the canses that produce it ignorance or knowledge Iam. 4. ult Sins 1. of ignorance when a man doth evil not knowing or marking it to be evil by reason of his ignorance of the Law or of the fact done Lev. 5. 17. Luke 23. 34. 1 Tim. 1. 19. Psal. 29. 12. 2. Of knowledge when a mans sins knowing that which he doth to be evill Rom. 7. 14 15. From the acts of sin of omission when a good prescribed is left undone in respect of substance manner or measure Of commission when a thing forbidden is committed Eze. 18. 24. and both these are either against the Law Rom. 3. 27. or Gospel Heb. 2. 2 3. 2 Thes. 1. 7 8. From the manner of committing them out of infirmity or obstinacy secret or open sins 1 Tim. 5. 24. A sin of negligence or infirmity when a man is overtaken or prevented with some sin before such time as he doth seriously consider of the fact Gal 6. 1. Heb. 12. 1 2. Of obstinacy or purpose when a man upon deliberate counsell and purpose of heart doth do that which he knows is offensive in the sight of God This division is in expresse words laid down Numb 15. 12. Psa. 19. 13 14. 2 Pet. 3. A presumptuous sinne is 1. against light 2. It is done with deliberation usually 3. They bear themselves upon the mercy and free grace of God Some say there are two things in sin the blot or blemish whereby the soul is stained 2. The guilt of it whereby we become actually obnoxious to the curses of the Law Others say there are four things in sin 1. culpa the fault 2 macula the stain 3. reatus the guilt 4. dominium the reign of sin The fault is so essentially inseparable to a sin that it can never be taken away but covered the other three are taken away by Christ Rom. 8. 2. Titus 1 15. Heb. 12. 15. Answerable to these three powers of sinne are Christs three Offices 1. His Kingdome takes away the reign of sinne his priesthood the guilt of sin and his prophetical office the stain of it Psa. 1 19. 9. Secondly the stain of sin The defilemenâ— blot and blacknesse of sin is the absence and privation of that morall rectitude the want of that whitenesse and righteousnesse which the holy Law of the Lord requireth to be in the actions inclinations and powers of the soul of a reasonable creature The soul is deprived of that native beauty it had in the sight of God Sin is compared to a menstruous cloth a plague-sore vomit mire called an excrement Iam. 1. 2. it defiles the soul and the very land Hos. 4. 4. the Sanctuary of God Ezek. 44. 7. the Sabbaths of God Exo. 20. 16. the Name of God Exo. 20. 39. God himself in the eyes of the people Ezek. 13. 19. facinus quos inquinat aequat It is compared to the leaven which hath three properties say the Fathers serâ—it inflaâ— inficit To a leprosie which was 1 Loathsome 2 Secret lurking in the bloud Lev. 13. 2. 3 Spreads 4 Infects see 13 and 14 Chapters of Lev. 3. The guilt Some what which issueth from the blot and blacknesse of sinne according to which the person is liable and obnoxious to eterâ—all punishment There is a twofold guilt sinfull and paenall reatus culpae poenae the guilt of sin as sin this is all one with sin being the very essence soul and formall being of sin and is removed in sanctification 2. Reatus poenae reatus formalis seu actualis the actuall guilt or obligation of the person who â—ath sinned to punishment this is fully removed in justification There is a double guilt of sin 1. â—â—reditary this comes on all by Adam 2. Personall by the actings of sin This is likewise twofold 1. Intrinsecal the merit of sin this is inseparable from it it deserves eternal wrath 2. Extrinsecall a guilt which God hath added to it a power which it hath to binde over the sinner to the just vengeance of God untill he hath made him an amends There is a four-fold guilt of sinne 1. Reatus culpae which is an inseparable consequence of the offence there is as necessary a connexion between the sin and guilt as between the precept and the curse in the Law 2. Reatus poenae an obligation and ordination to punishment this may be separated from the sinne the damned in hell blaspheme God but are not punished for it 2 Cor. 5. 10 3. Reatus personae a guilt that comes upon the person this is
hath not the Church for his Mother 1. The Act of Faith in these words tacitly implied I beleeve 2. The Object of this Faith the Church described by two Properties viâ— 1. Sanctity in that it is called Holy 2. Universality in that it is stiled Catholick Concerning the act of this Faith I beleeve though it be not prefixed to the beginning of this Article as neither to the rest which follow it yet it is to be understood the former I beleeve which precedes the Article of the holy Ghost communicating it self to this and the subsequent and that chiefly for two Reasons The one to teach us that the principal object of our Faith is God himself considered in Unity of Essence and Trinity of Persons and therefore to each of the Persons there is either a Beleeve prefixed or the particle in set before to shew that on them we are to build the certainty and assurance of our hope but as for these Articles of the Church The forgivenesse of sins The Resurrection of the body and the like they being creatures are but the secondary objects of our Faith not to be trusted upon immediately in themselves and therefore have not a Credo a Beleeve apart to themselves but prefixt to one of the Persons I beleeve in the holy Ghost The other to set out and divide by this means unto every of the Persons a special work Creation to the Father Redemption to the Sonne Sanctification to the holy Ghost Question is made What the words are which are to be supplied in this Article The holy Catholick Church whether I beleeve or I beleeve in I beleeve as is generally determined by the Orthodox Kahal in Hebrew ordinarily translated Ecclesia sometimes Synagoga is taken for an Assembly or Congregation and that sometimes in the evil part for an Assembly of wicked men as Gen. 49. 6. Psal. 2â— 5. sometimes in the good sense for an Assembly of men gathered together for a holy or civil use or end Nehem. 5. 13. 1 Sam. 17. 47. 1 Chron. 13. 2. Deut. 23. 1 2 3. Psal. 8. 22 23. Gnedah or Hedah ordinarily translated Synagoga doth also signifie an Assembly or Congregation gathered at set hours and places appointed Sometimes it notes a rebellious tumultuous and evil Assembly Psal. 106. 17 18. Numb 16. 48. and sometimes an orderly and lawful Congregation as Psal. 1. 5. Ier. 30. 20. Exod. 12. 19 47. Gnedah signifieth something more noble then Kahal as being the special Ecclesia in prophane Authours signifieth an Assembly of Citizens which by the voice of the Crier was called from their domestick affairs and the rest of the multitude to hear the sentence of the Senate so it is all one with Concio which is derived à Ciendo because all were called by publick Edict into the Assembly In the New Testament it is once taken for a disorderly and confused Assembly Act. 19. 32 39 40. But that one place excepted it is ever taken for a multitude or society with a disposition or relation to Religion And so it notes 1. The company of all the faithful Mat. 16. 18. Ephes. 1. 21 22. 4. 16. 5. 25 26. Col. 1. 18 24. Ephes. 5. 27 32. it is also taken indefinitely for every multitude and society of beleevers in Christ Act. 2. 47. Gal. 1. 13. 1 Cor. 15. 9. 12. 20. Act. 5. 11. 8. 1. 2. More particularly it signifieth any Assembly gathered together for the worship of God Act. 9. 31. 14. 23. 1 Cor. 11. 16. The Church in its primary signification may be defined A multitude or society of faithful men called out of all mankinde corrupted by the Ministery of the Word according to the good pleasure of God united as living members to Christ their Head and in him partaking of grace in this life and glory in the life to come to the praise of Gods wisdom power and riches of his mercy 1. It is a multitude 1 Cor. 10. 17. and that out of every Nation Language Tribe and People Apoc. 5. 9. 2. It is a society of men not of Angels Heb. 12. 22. See Ephes. 3. 10. L'Empereur in his Theses saith If the word Church be generally taken it is certain that the Angels also belong to it for the Church is the body of Christ Ephes. 1. 23. but Christ is the Head not only of men but also of Angels Col. 2. 10 18 19. They are our fellow-servants Revel 19. 10. and fellow-brethren Iob 1. 6. by Christ Ephes. 3. 15. 3. A society of the faithful called effectually and savingly out of the world or mankinde corrupted by the Gospel The Church is either Jewish or Christian the Christian either Primitive or Successive and they again in respect of Manners are Pure or Impure in respect of Worship Sound or Idololatrical in respect of Doctrine Orthodox or Heretical in respect of mutual Communion Catholick or Schismatical There are divers and glorious Elogies of this Church visible in the Scriptures it is called The City of God Heb. 12. 22. The heavenly Ierusalem there also Ierusalem which is from above Gal. 4. 26. The house of God the pillar and ground of truth 1 Tim. 3. 15. Christs sheepfold John 10. 16. The Spouse of Christ Cant. 4. 8. 2 Cor. 11. 2. Revel 21. 9. The body of Christ Eph. 1. 22 23. Col. 1. 18. The Church is Triumphant or Comprehensorum and Militant or Viatorum 1. Triumphant viz. that part of men who having overcome the flesh the world and the Devil now reign with God and Christ gloriously in Heaven 2. Militant viz. that part of men which yet conflict with those adversaties That distinction relies on the words of the Apostle Ephes. 3. 15. The Apostle speaks of the Triumphant Church 2 Tim. 4. â—6 7. Heb. 12. 23. Revel 7. 9. Hence their errour is refuted who think that the souls of the dead do sleep even to the Resurrection or who think that the souls of the godly and faithful till that time are excluded from the vision of God and heavenly glory See 2 Cor. 5. 6 7 8. Phil. 1. 23. Revel 14. 13. the Apostle speaks of the Militant Church 1 Tim. 6. 12. That which is spoken to one is understood of all Gal. 5. 17. 1 Pet. 2. 11. 1 Iohn 5. 4. Ephes. 6. 11 12. The Church is Militant either in deed or in shew only and profession those indeed belong to the Militant Church which are called according to purpose viz. the truly faithful and elect Those are the true members of the body of Christ who by faith are united to Christ and ingraffed in him who are partakers of the holy Ghost who draw grace and spiritual life from Christ Rom. 8. 9. Col. 2. 19. Ephes. 5. 25 26 27. but the wicked and hypocrites onely in name and profession belong to the Church for they have no true Communion with Christ they no more belong to the mystical body of Christ then a
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
compleatly righteous 2 Cor. 5. 21. Our sinne was in Christ not inherently but by way of imputation therefore his righteousnesse is so in us See Act. 13. 38 39. Phil. 3. 9. The Papists acknowledge all to be by grace as well as we but when we come to the particular explication there is a vast difference they mean grace inherent in us and we grace without us that is the love and favour of God Arguments against them 1. That grace by which we are justified is called the love of God Rom. 5. 8. not love active whereby we love God but love passive that is that whereby we are loved of him Rom. 9 15. All our salvation is ascribed to the mercy of God which is not something in us but we are the objects of it Titus 3 4. Those words imply some acts of God to us which we are only the objects of To be justified or saved by the grace of God is no more then to be saved by the love the mercy the philanthropy of God all which do evidently note that it is not any thing in us but all in God 2. Grace cannot be explained to be a gracious habit or work because it is opposed to these Rom. 11. 4. Titus 3. 5. Ephes. 2. 8. by grace is as much as not by works not of our selves 3. It appears by the condition we are described to be in when justified which is set down Rom. 4. a not imputing sin a justifying the ungodly the Apostle there instanceth in Abraham who had so much inward grace in him yet was considered in Justification as unholy and he was justified in this that God imputed not to him the imperfections he was guilty of For the imputation of Christs righteousnesse there is justitia mediatoris that is imputed not justitia mediatoria as they say in Logick Natura generis communicatur non natura generica The righteousnesse by which the just are justified before God is justitia legis though not legalis Isa. 53. He bore our sins in his body on the tree He was made sin for us See Rom. 3. 25. To speak properly the will or grace of God is the efficient cause of Justification the material is Christs righteousnesse the formal is the imputing of this righteousnesse unto us and the final is the praise and glory of God so that there is no formal cause to be sought for in us Some say but falsly the righteousnesse by which we are formally justified before God is not the righteousnesse of Christ but of faith that being accepted in the righteousnesse of the Law Fides tincta sanguine Christi Whether inherent justice be actual or habitual Bishop Davenant cap. 3. de habituali justitia saith a certain habitual or inherent justice is infused into all that are justified Iohn 1. 13. 2 Cor. 5. 17. Gal. 6. 15. 1 Cor. 6. 11 19. 2 Pet. 1. 4. All those that are justified do supernatural works Ergò It is certain that they are endued with supernatural grace and holinesse We are said to be righteous from this inherent justice we are said to be just and that by God himself Gen. 6. 9. Heb. 11. 4. Luk 1. 61. 2. 25. 1 Pet. 4. 18. Bellarmine lib. 5. de Iustificatione cap. 7. prop. 3. saith Propter incertitudineâ—â— propriae justitiae periculum inanis gloriae tutissimum est fiduciam in sola Dei misericordia benignitate reponere By which saying he overthrows all his former Dispute about inherent righteousnesse Whether we be justified by the passive obedience of Christ alone or also by his active In this Controversie many learned Divines of our own differ among themselves and it doth not seem to be of that importance that some others are about Justification We are justified in part by Christs active obedience for by it we obtain the imputation of that perfect righteousnesse which giveth us title to the Kingdom of Heaven Seeing it was not possible for us to enter into life till we had kept the Commandments of God Mat. 19. 17. and we were not able to keep them our selves it was necessary our Surety should keep them for us Dan. 9. 24. Rom. 10. 4. Rom. 3. 21. The Scripture seemeth to ascribe our Redemption wholly to Christs bodily death and the bloud that he shed for us Eph. 1. 7. Rev. 5. 9. but in these places the holy Ghost useth a Synecdoche it putteth one part of Christs passion for the whole 1. Because the shedding of his bloud was a sensible sign and evidence that he died for us 2. This declared him to be the true propitiatory Sacrifice that was figured by all the Sacrifices under the Law Some urge this Argument By Christs active Obedience imputed to them the faithful be made perfectly righteous what need is there then of his passive righteousnesse need there any more then to be made righteous Christ fulfilled the duty of the Law and did undergo the penalty that last was a satisfaction for the trespasse which was as it were the forfeiture and the fulfilling the Law was the principal Psal. 40. 4. Ior. 31. 3. Gal. 4. 4. Some to avoid Christs active Obedience question Whether Christ as man was not bound to fulfill the Law for himself All creatures are subject to Gods authority Yet this detracts not from his active Obedience partly from his own free condescension and partly because his whole person God and man obeyed CHAP. VII Of the Parts and Termes of Iustification Remission of sins and Imputation of Christs Righteousnesse JUstification is used so largely in the Scripture as to comprehend under it Remission of sins but if we will speak accurately there is a difference between Remission of sin and the justification of the sinner The justification of a sinner properly and strictly is the cleansing and purging of a sinner from the guilt of his sins by the gift and imputation of the righteousnesse of his Surety Jesus Christ for which his sins are pardoned and the sinner freed from the punishment of sinne and received into the favour of God Remission or forgivenesse of sins may be thus described It is a blessing of God upon his Church procured by the death and passion of Christ whereby God esteems of sinne as no sinne or as not committed Or thus It is an act of grace acquitting the sinner from the guilt and whole punishment of sin Every subject of Christs Kingdom hath his sins pardoned Isa. 33. ult This is one of the priviledges of the Church in the Apostles Creed Acts 2. 38 39. and all his sins totally pardoned Exod. 34. 6 7. Micah 7. 18 19. This is a great priviledge Psal. 32. 1. Exod. 31. 34. It is no where to be had but in the Church because it is purchased by Christs bloud and is a fruit of Gods eternal love Remission of sins is the principal part of Redemption Col. 1. 14. Ephes. 1. 7. one of the chief things
is naturally cauterized 1 Tim. 4. 2. it puts feeling and apprehension into us this is the first work of Grace converting upon the soul when it begins to be tender Act. 24. 16. and is not able to endure those heavy burdens of sinne which before though mountains it never felt is also now active that was silent Dan. 9. 8. Ezra 9. 6. 2. Whereas naturally it is self-flattering it will accuse when it ought naturally it stirreth in a false way promising heaven and salvation when there is no such matter Deut. 29. 19. Davids heart soon smote him and Psal. 51. he acknowledged his sinne and bewailed it and again I and my house have sinned Conscience speaketh the truth Thus often thou hast prophaned the Sabbath abused thy self and that in all the aggravations this makes the godly lie so low in their humiliation 3. The erroneousnesse of it is taken away the mischief of an erroneous conscience is seen in Popery and other heresies how they make conscience of worshipping that which is an Idol if they should eat meat on a fasting-day not odore the Sacrament how much would their hearts be wounded this erroneous conscience brought in all the superstition in the world but the godly obtain a sound judgment conscience is to be a guide 4. The partial working of it about some works but not others is taken away as Herod Psal. 50. those that abhorred Idols did yet commit sacriledge they neglect the duties of one of the tables as the civil mans conscience is very defective he will not be drunk unjust yet regards not his duty to God is ignorant seldome prayeth in his Family the hypocritical Jews and Pharisees would have Sacrifice but not Mercy Secondly Inward motions and thoughts of sinne as well as outward acts his conscience now deeply smites and humbleth him for those things which only God knoweth and which no civil or worldly man ever taketh notice of So Paul Rom. 7. How tender is Pauls conscience Every motion of sin is a greater trouble and burden to him then any grosse sinne to the worldling Hezekiah humbleth himself for his pride of heart Matth. 5. the Word condemneth all those inward lusts and sins which are in the fountain of the heart though they never empty themselves into the actions of men the conscience of a godly man condemneth as farre as the Word it is not thus with the natural mans conscience nor with the refined Moralist he condemneth not himself in secret he takes not notice of such proud earthly motions they are not a pressure to him Thirdly In doing of duties to take notice of all the imperfections and defects of them as well as the total omission of them his unbelief lazinesse rovings in the duty I beleeve Lord help my unbelief All our righteousnesse is a menstrâ—ous ragge A godly man riseth from his duties bewailing himself Fourthly To witnesse the good things of God in us as well as the evil that is of our selves it is broken and humbled for sinne yet this very mourning is from God Fifthly About sins of omission as well as commission whereas the wicked if they be drunk steal have no rest in their consciences but if they omit Christian duties they are not troubled Mat. 25. 36. Sixthly In the extremity of it being rectified from one extream fals into another from the neglect of the Sacrament they fall to adoring of it this is rectified by grace it will so encline him to repent as that he shall be disposed to believe so to be humble as that he shall be couragious Seventhly Converting grace also removes 1. The slavishnesse and security of conscience and puts in us a spirit of Adoption Rom. 8. All the men in the world could not perswade Cain but that his sins were greater then could be pardoned 2. That natural pronenesse to finde something in our selves for comfort men think if they be not their own saviours they cannot be saved at all Phil. 3. I desire to know nothing but Christ and him crucified and count all things dung for his righteousnesse 3. The unsubduednesse and contumacy in it to the Scripture Conscience is wonderfully repugnant to the precepts and holinesse of Gods Law in the troubles of it contradicts the Scripture way of Justification CHAP. XVII Sanctification of the Memory MEmory is a faculty of the minde whereby it preserves the species of what it once knew 1 Chron. 16. 15. Memory is the great keeper or master of the rols of the soul â—rariâ—m animae the souls Exchequer Sense and understanding is of things present hope of things to come Memoria rerum praeteritarum memory of things past It is one part of the sanctity of the memory when it can stedfastly retain and seasonably recal the works of the living God A sanctified memory consists in three things First In laying up good things concerning God Christ Gods word his Works experiments Mary laid up these things in her heart Secondly For a good end sinne to be sorry and ashamed of it Thy word have I hid in my heart that I might not sinne against thee Remember the Sabbath to sanctifie it Thirdly In seasonably recalling them thy personal sins on a day of humiliation Gods mercies on a day of thanksgiving good instructions where there is occasion to practise them A sanctified memory is a practical memory as the Lord sayes Remember the Sabbath-day to keep it holy Psal. 109. 16. A Countrey-woman after the hearing of a Sermon met as she was going home with the Minister he asked her where she had been she told him at a good Sermon he asked her the Ministers name and Text she answered she knew not him nor remembred the Text her memory was so bad but she would go home and mend her life Another complained that for the expressions and other things delivered in a Sermon he could remember but little but he had learned by it to hate sin and love Christ more CHAP. XVIII Sanctification of the Affections THe affections were called by Tully perturbations by some Affectiones or affectus by others passions The affections are different from the vertues which are called by their names They are certain powers of the soul by which it worketh and moveth it self with the body to good and from evil Or They are powers of the soul subordinate to the will by which they are carried to pursue and follow after that which is good and to shun and avoid that which is evil They are the forcible and sensible motions of the will according as an object is presented to them to be good or evil 1. Motions Rom. 7. 5. Anger Love Joy are the putting forth of the will this or that way The Scripture cals them the feet of the soul Psal. 119. 59 101. Eccles. 5. 1. 2. Motions of the will Some Philosophers place them in the sensitive soul but Angels and the souls of men separate from the body have these affections 1
cannot be without righteousnesse 6. Frequently renew godly sorrow carnal mirth ends in sorrow godly sorrow ends in joy this will keep thee low in thine own eyes 7. For maintaining of your joy be careful of your bodies next to sin nothing is more to be shunned then to be under the power of melancholy How our joy may be sanctified in respect of the outward mercies and good things of this life God allows his children to take joy and comfort in all the things of this life in wine musick Live joyfully with the wife of thy youth This Joy is sanctified 1. When we take joy in every creature so as we finde God in it see his love to us 2. As any creature bears Gods Image David loved Salomon because he was a Iedidiah 3. Be as if not in all the joy that thou takest in them 1 Cor. 7. be moderate 4. Let not thy heart draw thee from God 5. All the joy thou takest in the creatures must be in due season as well as in due degree not in time of mourning Rejoycing alwayes in the Lord. See Mr Wheatleys Oyl of Gladnesse CHAP. XXIV Of Sorrow THe opposite passion to Joy or Delight is Grief and Sorrow It is a passion which doth tie up binde and streighten the heart through the apprehension of evil present Grief in it self is a good affection planted by God in mans nature at the first to be a means of causing him to avoid things that were evil for him and would procure his hurt It is procured by the gathering of the worst and grossest bloud about the heart which causeth a dulnesse in the Spirits and consequently unlivelinesse in all the other parts for the bloud and spirits are the instruments of all affections To grieve is natural to grieve for sinne is a strain above nature Grace doth not destroy but correct nature Contrition of spirit is called the Sacrifice of God Psal. 51. 17. he will not despise it that is will most favourably accept it See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings That fine flower did type forth this contrition by which the heart is as it were ground to pouder that it may by the holy Ghost be offered up unto God Levit. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins Matth. 5. 4. It differs somewhat from the grace of humility For humility was in Adam during his innocency and should have been in all of us if we had never sinned and as some think is in the Angels for all creatures that are truly good do cast down themselves before God and make no account of themselves in regard of him which to do is to be humble but contrition of spirit doth necessarily presuppose sin and when the soul doth so apprehend the nature of sinne and its own sinfulnesse that it is thereby cast down abased afflicted this is brokennesse of heart It differs also from terrour of conscience stiled attrition by the Schoolmen that looks to the punishment of sinne this chiefly to the evil of sinne as it is sinne and to the very fountain of all sin the corruption of nature from which all actual sins arise Few affections or graces contribute more to a Christians welfare then this a great part of Gods image and the practise of holinesse lies in it There is a two-fold sorrow 1. Sensitive expressed in a sensible manner 2. Intellectual The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it a feeling of sinne as evil with an aversnesse of the will Passionate sensible sorrow is such a stirring of the heart as brings forth tears this follows the bodily temper Not so much the greatnesse of the sorrow as the efficacy of it must be looked unto and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure the smallest measure of sorrow thus grounded and working is repentant The work of Gods grace in sanctifying it 1. The Author of it 2. The true Object 3. The gracious Effects First Of the Authour of it It is the holy Spirit that is the worker of all godly sorrow It infuseth such a principle that it turns it from all evil objects and sets it on the right objects in that measure and proportion that the thing requires Secondly The true Object of it We must grieve First For the sins of others even of particular men and the publick sins Psa. 119. 136. David saith in another place He beheld the transgressours and was sorrowfull and Ieremiah saith He would weep in secret for their pride Jerem. 13. 17. 2 Pet. 2. 7. Secondly For the miseries and calamities of others which is pity chiefly publick calamities of the Church and State as Nehemiah and Mordecai Thirdly Our own crosses and afflictions which befall us in our selves and others as Iob did mourn when the evils befell him and David when he was threatned his childe should die and Paul was sorry for the sicknesse of Epaphroditus Fourthly Our own sins and offences for which we are called to afflict our selves and mourn and to turn unto the Lord with tears and lamentations 2. The measure of our sorrow 1. Simply all our sorrows must be proportionable to their cause 2. Moderate not as men without hope neither for friends nor crosses nor continue overlong 3. Comparatively we ought to grieve more for our sins then crosses for the faults of others then their afflictions We should grieve most for sinne appretiativè if not intensivè It should be a Christians best sorrow for quality if not his greatest for quantity Sorrow for sinne is more intellectual and durable Semper dolet de dolore gaudet the matter of this sorrow still continues yet a Christian is to testifie his godly sorrow sometimes more then another 1 Sam. 7. 6. Zecharyâ—2 â—2 10 11. The Objects of it are Such things as are principally and properly matter of grief to him either the absence of that wherein their real goodnesse lies or the presence of a real evil 1. The want of Gods presence in his favour and grace the want of his Image and Ordinances 2. The presence of that which is really evil Gods wrath and displeasure David and Heman could have no peace because God was angry To lie under the guilt of sin Psal. 51. to be under the power of corruption Rom. 7. when Gods name is dishonoured Psalm 119. Rivers of tears runne down mine eyes because men keep not thy Law Rom. 9. I have great heavinesse of heart because my brethren are cast off The gracious Effects or Fruits of godly sorrow Eccles. 7. 3. that is by the sadnesse of the heart exprest in the countenance the heart is
hope will puririsie himself as he is pure One cannot have a Gospel-hope and lead a wicked life Fourthly This hope will never deceive you or make the soul ashamed Rom. 5. 5. The hope of the wicked is like a Spiders-web and the giving up of the ghost Means to get a sanctified Hope In general you must labour to be new-creatures the Spirit of God must work it 1. Let thy hope never rest on any thing but a word of God Rom. 15. 4. there is no bottom for this Anchor but that 2. Meditate on the All-sufficiency of God who hath given thee that word Rom. 4. 18 19. Psal. 9. 10. 1. On Gods Almighty power how infinitely able he is to help 2. On his free grace on his own accord he makes and keeps the promise 3. His mercy goodnesse and faithfulnesse 3. Experience of Gods dealings with others Iam. 5. 11. and our selves Psalm 42. 8. Rachel when she had one son she called him Ioseph saith she God will adde another Psal. 77. 10 11. The servants of God of old did write some special name on their deliverance or named the place so as to remember it to help them both to praise God for mercies received and to strengthen them to hope in God for time to come as Eben-ezer The stone of help Iehovah-jireh The valley of Berachâ— Psal. 78. 9 10. 4. The examples of his mercy and favour to others Psal. 22. 4. 44. 1 2. 5. Such a one must be careful to walk in holinesse and righteousnesse before God 1 Ioh. 3. 3 29. Iob 31. 24. CHAP. XXVI II. Fear IT is that passion which makes the heart to shrink and withdraw it self from an imminent evil which it conceiveth it self now unable to escape or suffer First It must be exercised alone upon fit objects The things we may and must fear are real evils 1. Natural as poverty shame danger death when God or our lawful Governour threaten them against us for we must fear Gods threats and tremble at his Word or when God or the Magistrate executes them therefore when we hear of the punishment of sinners also it must make us fear Iacob feared Esau and David saith He feared reproach that is due and just reproach 2. Spiritual at all times viz. sinne Gods anger and eternal damnation we must fear to sinne to incurre Gods anger and bring our selves to death as Ioseph feared How shall I do this great evil and Paul saith Having this terrour we perswade men and Iob feared the judgement of God and durst not wrong his servant So long must we fear eternal punishment of sin till we be freed from it by Christ and then we must fear it no more Secondly The measure of our fear in two things 1. All our fears of what things soever ought to be moderate so farre as to awaken wit courage and care to avoid peril and no farther For all the affections of man were planted in him to further his welfare and they must be fitted to that end in the measure of their working As we see in Iacobs fear of Esau and in Christs fear in the Garden yea our fear of Gods anger and eternal death should be so moderate as only to move us to use the right means of escape even of submitting our selves to God Only in one case excessive fear is no sinne but alone a fruit of weaknesse viz. when God shews himself extraordinarily in terrible signs or when an Angel shews himself 2. We must fear spiritual evils more then natural sinne more then mans displeasure or any losse and damnation above all other evils whatsoever as the Saints of God and Martyrs in former times have done David saith I will not fear what man can do unto me And I will not fear though I walk in the valley of death We must not fear 1. The causlesse anger or reproach of men nor imaginary evils The wicked stie when none pursueth The noise of a leaf shall chase them Levit. The shadows of the mountains seem men to them Iudg. 4. 2. More real evils when they oppose us in a way of our duty Fear not them that kill the body fear not any of these things that thou shalt suffer 3. The evils against which God hath secured us by his gracious promise as the Lord bids Ioshua not to fear and the people are commanded not to fear when they shall see a great army David said God is my light and shield I will not fear what man can do unto me A Christian reconciled to God should not fear any outward danger for he hath God ingaged to him to save and deliver him in all extremity The fearfull must to hell those which fear when and what they should not The way to rectifie this passion is to get faith in God true fear of God and a good conscience toward God pray to him to sanctifie it The affection of fear must be distinguished from the grace and vertue of fear Though where ever this vertue is there the affection by power of the vertue will be ordered also aright yet they must be distinguished for the affection of fear is in all men naturally yea in the very Devils but the grace of the fear of God is a part of sanctification and cannot be found but in the elect childe of God The fear of God may be thus defined It is a grace whereby a man is so overawed with the apprehension of Gods greatnesse and presence that he dare not offend him Deut. 23. 12 13 14. Eccles. 8. 12. Prov. 23. 17. The fear of God is an excellent grace 1 Sam. 12. 14 15. Mal. 1. 6. Ier. 5. 22. I will shew you whom you shall fear him that can cast soul and body into hell fire saith Christ. There is not any one vertue more frequently commanded nor abundantly commended in Scripture It is the first and chiefest point of wisdom Prov. 1. 7. 9. 10. Psal. 111. 10. Fear of the Lord is taken 1. Generally for all graces and gracious dispositions Eccles. 12. 13. as faith in the New Testament carries all graces with it so fear in the Old compare those two Proverbs Prov. 13. 14. with 14. 27. 2. For that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of God Hos. 3. 4. Reasons 1. From God he is in himself every way surpassing excellent having in him a perfect mixture of greatnesse and goodnesse able to destroy and yet willing to save and help and in respect of us he hath an infinite and unlimited Soveraignty as being a Creator who hath full and absolute power to dispose of the creature which he hath made of nothing he can save and destroy he hath authority to command and reason to be displeased if any thing be done by us otherwise then becometh us Secondly From our selves we are mean and vile in comparison of God no way able to resist him or flie from him or to
Reasons 1. This wisdome looks only to the things that are inferiour and false goods and so carry a man further from God the chiefest good 2. Such wisdome inableth a man better to devise and contrive sinful enterprizes so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him 3. It knows how if need be to hide and conceal sin and cover it with fair pretences and shifts and to excuse and defend it 4. It causeth him in whom it is to be more regarded by others they listen to his counsel and are ready to take and follow it The understanding of divine truths revealed in Scripture may be found in a greater measure in some hypocrites then some true Saints because of their greater natural abilities more ample instruction and better education We know saith Paul that all men have knowledge He that knows his masters will and doth it not saith our Saviour To him that knows how to do well and doth it not saith Iames. Thus the Pharisees bragged of the knowledge of the Law upbraiding the people with ignorance Those that shall alledge prophesying in the name of Christ had a large measure of knowledge St Paul yeeldeth to the Jews that they had a form of knowledge out of the Law But the difference between the knowledge of a godly and wicked man stands chiefly in these things 1. In the matter of this knowledge the true Christian is ready to know all truths that God doth offer to his knowledge submitting his reason and understanding wholly to God and not detaining any part of the truth in unrighteousnesse not willingly winking or refusing to know but the hypocrite refuseth knowledge in some things and will wink with his eyes as the Pharisees would not understand that Christ was the Messiah and of the mockers Peter saith Of this they are willingly ignorant 2. The hypocrite is most studious and inquisitive into the niceties of the Scripture and of Religion as I may term them matters of doubtfull disputation speculative points But the true Christian is solid in his knowledge cares to know nothing but Christ and him crucified the substantial and essential points of Christian Religion concerning Faith Love and a good Conscience which tend to practise Secondly In the manner the knowledge of the hypocrite is confused of the true Christian is distinct The knowledge of the one is only literal the others is a spiritual knowledge A wicked man may have apprehensions of the truths of the Gospel as great and good the other hath an application of them as good to him Thirdly In the Effects of it 1. The Christian applies his knowledge to himself to discover his own wayes and to rectifice and teach himself but the hypocrite only to teach and instruct others and to censure or only to talk and discourse with applause 2. The Christian man fals to practise his knowledge he hears and does the hypocrite only talketh and though he know how to do well doth it not building upon the sand Lastly The hypocrites knowledge puffs him up 1 Cor. 8. 2. and makes him despise those which do know lesse then himself These people which know not the Law are accursed thou art altogether born in sin and dost thou teach us but the true knowledge of the sanctified man humbleth him Motives to Gospel-knowledge Consider first the necessity of it no knowledge no grace Iohn 6. 44 45. Ephes. 4. 24. Col. 3. 12. 1. Humility comes by it Isa. 31. 18. 2. Strength to bear afflictions Heb. 10. 36. No knowledge no duty our service must be reasonable God regards not blinde obedience 1 Chron. 8. 9. Ioh. 4. 22. without knowledge the heart is not good Secondly The possibility of it God hath appointed the Ministery for this very end Acts 26. 18. Observe how the promises runne Psal. 19. 7. Ier. 31. 34. Isa. 35. 18. Thirdly The dignity of it it is a noble study the excellency of the knowledge of Christ it is the highest wisdome to know God in Christ 1 Cor. 1. 20. 1. In the matter of it onely the Bible teacheth this knowledge 2. The way God alone must teach you you must see God by his own light The Jews were honoured above all other Nations for their knowledge of the true God 3. It is very profitable 1. It hath a healing vertue heals the understanding 2. Makes every one spiritually wise that hath it 3. Will keep the mans soul from every evil way Prov. 2. 4. The Devil much opposeth it he would have the Bible burnt or corrupted Mercy A godly man must be a merciful man 2 Sam. 22. 25 26. Our Saviour imitating or alluding to these words of David saith Matth. 5. Blessed are the mercifull St Paul bids the Colossians As the elect of God holy and beloved to put on humblenesse of minde and bowels of mercy You see what apparel we must wear if we will approve our selves to be chosen and beloved of God that is what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent one is bowels of mercy tender mercies Mioah 6. 8. I will have mercy and not sacrifice God prefers it before all Sacrifices Isa. 32. 8. See 2 Cor. 8. 2. 3. 7. Queen Anne of Bullen besides the ordinary of a hundred Crowns and other apparel which she gave weekly a year before she was crowned both to men and women gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended and she sent her Subalmner to the Towns about where she lay that the Parishioners should make a Bill of all the poor housholders in the Parish and some Towns received seven eight or ten pound to buy Kine withall according as the number of the poor in the Towns were She also maintained many learned men in Cambridge She carried ever about her a certain little purse out of the which she was wont daily to scatter abroad some alms to the needy thinking no day well spent wherein some man had not fared the better by some benefit at her hands Mr Fox himself was so zealous in his love to the poor that he was in a holy manner cruel to himself to give the very cloathes off his back rather then the naked should not be cloathed My Lord Harrington gave the tenth of his allowance to the poor and other good uses his allowance being 1000lb lb per annum Master Whateley did the like as Master Schudder relates in his life he was both very bountifull himself and did much stirre up others to that duty in his preaching The like did Mr. Iohn Underwood of All-Hallows in Bread street Every year when he made up his Books and had summed up his debts and gains he would constantly reserve the tenths and write himself So much debtor to God The better tenth of his estate he gave
wisdome he doth nothing rashly but knows how to order all things for the best his will is a wise and holy will the rule it self Good is the word of the Lord said Hezekiah when ill tidings came 3. His will is good to thee All the wayes of God are mercy and truth he aims at the good of his even when he corrects them 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest thou hast one crosse and perhaps ten thousand mercies all these come from the same hand Iob 2. 10. 5. This God beares with thee every day else what will become of thee II. From our selves We have reason to stoop to Gods will even when he pleaseth to correct us because 1. We have provoked him by our sins to strike us and have deserved farre more evil then we suffer 2. We cannot ease or any way deliver our selves from miserie by murmuring This is 1. A worthy service a childe that quietly bears the stripes which his Father sometimes laies upon him pleaseth his Father as much as he that readily goes about the things he is bidden Christ himself learnt obedience by sufferings The principall part of his merit stood in that he submitted himself to be made of no reputation and became obedient even to the death of the Crosse. 2. It is a most profitable dutie turning evil into good and making evils easie to bear and procuring a safe and speedy issue out of evil 3. From the grace of patience it self 1. The necessity of it thou canst not live without it we cannot perform a duty mortifie a lust bring forth fruit without patience the good ground brings forth fruit with patience 2. The excellency of this grace it makes thee most like to God it is a great part of his Image to Christ he was patient to death 1 Pet. 3. 3 4. it will make one enjoy himself in the worst times Luk. 21. 19. it will be helpful to all graces and duties make thee an amiable Christian it will strengthen thy faith subdue thy flesh in thee bridle thy tongue Magna praecipua virtus est patientia quam pariter vulgi voces publicae Philosophi oratores summis laudibus celebrant Lactant. l. 5. de Iustitia 4. From the things we suffer the right consideration of the nature of Afflictions 1. Afflictions whether upon the Soul State Friends Name are no evidences at all of Gods displeasure for they are the lot of all Gods people his dearest servants Prov. 3. 12. Iob 7. 17 18. Heb. 8. 6 7. 8. 2. God really intends his peoples good and doth them a great deal of good by afflictions Heb. 12. 6 7. 1. Hereby Christ makes all his people conformable to himself Rom. 8. 28. 2. He purgeth out the reliques of corruption takes down our pride self-love love of the world 3. He exerciseth abundance of grace in his people 1 Pet. 1. 7. 4. Makes them grow in grace more heavenly-minded 3. God will uphold thee in afflictions 1 Cor. 10. 13. 4. We shall have a most seasonable and merciful deliverance out of afflictions Psal. 34. 19. and God will do his people good according to their afflictions leave in them an excellent frame of spirit Iob and David were rare men after afflictions God makes the hearts of his people more holy and chearful after most of all do they finde the fruit of their afflictions when they come to heaven for though that be given of free-grace yet God rewards them proportionably to their good services and afflictions 2 Cor. 4. 17. If we suffer with Christ we shall reign with him Means to get patience First The frequent Meditation of the former Motives studie those Arguments Secondly Get faith study to know thy interest in Christ 1. Know the nature of the Covenant how fully and freely Christ offers grace to thee 2. Give thy consent that Christ should be a Saviour to thee that he should sanctifie thee as well as pardon thy sinne Faith is an assent to the truth and consent to the goodnesse of it that Christ should be my Saviour Psal. 112. 7. Peace Peace in the general notion and nature of it is the correspondency or harmony of one thing to another working in its proper place to the common end the good of the whole It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another D. Gauden If the world be a Ring peace is the Diamond of it The Hebrews use it often for all prosperity of soul and body they use Shalom in their letters and say ordinarily Peace be to this house that is All happinesse attend you It was Henry the 7th usual Preface in his Treaties That when Christ came into the world Peace was sung and when he went out of the world Peace was bequeathed Sir Francis Bacon The Apostolical Benediction is Grace and Peace More properly it signifies Concord Unity and Reconciliation Firm and stable peace is and must be the fruit of righteousnesse Heb. 7. 1 2. first King of Righteousnesse then of Peace Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace it takes away all the matter which provokes God to wrath No peace is to be had without Christ Isa. 48. ult all peace by him 1. With God Rom. 5. 1. 2. In our own consciences 3. With all the cereatures Ezek. 34. 25. Hos. 2. Perseverance All agree that perseverance is necessary to the end that one may be saved Mat. 10. 22. The negative may be gathered from the affirmative That no man therefore shall be saved which shall not continue to the end Heb. 3. 14. But all do not agree what is the ground of perseverance and to whom it belongs Reasons and Grounds of the Perseverance of Gods people 1. The eternal love of God Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love Rom. 8. 38 39. See Iohn 10. 28 29 30. 11. 29. 2. The Covenant that is betwixt God and them is a stable and everlasting Covenant Ier. 31. 31. 32. 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken but this cannot Christ is the Surety of it 3. The Union between Christ and the faithfull is indissoluble Iohn 14. 19. 1 Iohn 5. 11. 4. The Intercession of Christ for them Heb. 7. 25. Luke 22. 31. Iohn 17. 11 20. God the Father hears him alwaies Iohn 11. 42. Object Though Christ have purchased the Spirit and bestowed it upon us yet we may cast off the Spirit Answ. We have the witnesse of the Father Isa. 59. 21. and of Christ Ioh. 14. 16. that the holy Ghost shall never depart from us St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every
minde without any sensible representation 2. The parts or kindes of worship that they be by him appointed which are 1. Ordinary such as are to be done constantly and in a setled course which are three-fold 1. Publick 2. Private 3. Indifferent 1. Publick 1. Preaching of the Word 2. The administration of the Sacraments Baptism and the Lords Supper 2. Private 1. Conference 2. Meditation 3. Indifferent 1. Prayer 2. Reading the Scriptures or other good 〈…〉 3. Catechizing 4. Singing of Psalms 2. Extraordinary such services as are tâ— be â—â—ne now and then upon special occasions 1. Fasting 2. Feaâ—â—ing 3. Vows 2. The Manner of the performance of Divine Service is three-fold 1. A due preparation before 2. A right carriage in them doing them 1. Truly and sincerely upon the right Motives Causes Gods Commandment and Will and our own Duty and need and for the right ends viz. the pleasing of God and procuring of Grace and increase of vertue in our souls 2. Reverently with a special apprehension of Gods presence and greatnesse 3. Faithfully with a believing of Gods truth therein and promising to our selves the blessing he hath promised 4. Devoutly that is with a diligent attention of the minde to the words and matter and whole work in hand 3. A right making Use thereof after The third Commandment enjoyns the common worship of God that is the right carriage of our selves to his honour in all our common affairs so far forth as we have any thing to do with him therein The general duty of it is to live holily To sanctifie God 1. Inwardly by seeing him in his works 1. Of chastisement to be patient penitent 2. Of Mercy to be thankful and obedient 2. Outwardly 1. In word by the lawful use of an Oath by a reverent mention of Gods Titles and Attributes upon any occasion by good conference and making confession of his truth 2. In our Deeds and Actions 1. In General to aim at his glory in all our works and live to him and not to our selves 2. More Particularly in two things 1. In suffering Persecution cheerfully for Righteousnesse sake 2. By a sanctified use of Gods creatures of any thing whatsoever we do whereto four things are required 1. Knowledge out of the word of God concerning the lawfulness of our doing such things 2. Craving Gods blessing in the use of Meat Drink Marriage 3. Returning Thanks to God for his goodnesse 4. Moderation in the use of them The fourth Commandment appoints the consecrating of a special time viz. every seventh day after six of labour to holy and religious exercises The full Summe of it is After thou hast bestowed six dayes in ordinary and common businesses thou shalt bestow the seventh day in exercises of piety and religion The things commanded in this precept are two 1. Preparation to the Sabbath in the word Remember which is done two wayes 1. All the week long by diligence fore-sight moderation in the labours of our calling 2. On the sixth day towards the end of it by a seasonable breaking off our labours and making all things ready for the Sabbath 2. Celebration of the Sabbath not only observing and keeping it our selves but preserving it and looking that our Inferiours and others under us at the least outwardly keep it We must 1. Rest from thoughts words and deeds that concern worldly things but only for necessity and mercy 2. Sanctifie it by bestowing it in the exercises of Religion which for the manner are to be done cheerfully consecrating the Sabbath unto the Lord as a delight The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that we shew due respect to our Superiours Equals and Inferiours Our Duty to our Governours is to honour and reverence their persons willingly to obey all their lawful commandments to bear their reproofs and chastisements submissively patiently and fruitfully The particular Duty of Children to their Parents besides these common duties is 1. To love them very much to maintain them if need be in sicknesse and age and to be guided by them in marriage The particular Duty of Servants is to be trusty and painfull in the busisinesse committed to them by their Governours as well in their absence as presence The particular Duty of Subjects to their Kings and inferiour Magistrates is to defend their persons against all violence offered to them by any according to their places and to render them willingly all due services and paiments The Duty of People to their Teachers and spiritual Pastors is to submit to their Ministery and to reward them with plentiful maintenance The Duty of the younger to their betters in age is to behave themselves toward them reverently and to take their good advice Our Duty towards our betters in gifts is to take notice of their gifts and to respect them accordingly The common duty of all Governours towards those that are under them is to rule them wisely mildly and equally taking care by their authority to plant true Religion among them The particular Duty of Parents toward their children is to give them fit instruction and correction to help them to some honest Calling to dispose of them fitly in marriage and to lay up for them according to their meanes The particular Duty of Masters toward their servants is to use them justly and mildly for work diet reward and chastisement The Duties of man and wife each towards other are these Both must love each other above all other persons he must cherish her as his own body and she must be an helper to him and yeeld to him as her Head The particular Duty of Kings and other Magistrates is to make fit Lawes and to see them duly executed for the maintaining of peace honesty and godlinesse The Duty of Ministers toward their people is to guide them in the right way by life and doctrine to oversee their carriage and to administer the Sacraments duly to them The Duty of the ancienter toward their younger is to further them in goodnesse by grave carriage and good counsel Their Duty that have better gifts then others is to use the same readily and humbly for the help of such as want them The Duty of Equals is 1. To think better of their Equals then themselves and to esteem of them above themselves 2. In giving honour to go one before another 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves The sixth Commandment enjoyns all due care of our own and neighbours safety Temporal and Spiritual For our own temporal safety we must shun all distempered passions and needlesse perils using food rest and other means of health and strength cheerfully and moderately For our spiritual safety we must carefully â—lee all sins and the occasions of them and use all means of getting grace and salvation For our neighbours natural safety we must keep wrath malice and hatred out
of each Church are bound unlesse they have some very just cause to come in due season to the Congregations and attentively and reverently to joyn with them and continue so doing till the end and that not only in the Morning but also in the Evening Secondly The Churches are then to make collections for the use and behalf of the poor and other acts of mercy as the Apostle appointed them to do in Corinth 1 Cor. 16. 1 2 3. and as he saith He had ordained in all Churches These are publick duties The private are some with reference to the publick to prepare for it and make use of it before and after fitting our hearts to hear by prayer and meditation and the like and by praying and meditation applying that to our selves which we have heard as the Bereans examined the Doctrine of Paul some again without such reference as all holy exercises of singing of Psalms prayer meditation reading together with actions of mercy in laying aside as God hath blessed us for the use of the poor and in visiting and relieving the sick comfortlesse needy and the like all which are acts as well of holinesse toward God as of mercy toward men Especially we must know that it is our duty to meditate upon the great works of our Creation and Redemption and our eternal rest in heaven seeing the Sabbath is given us as a memorial of the two former and an assurance of the later that being the excellent rest our entring into which this holy rest doth point at and help unto We must not onely keep the Sabbath in the Church-meetings and solemn Assemblies though it be specially appointed for the publick worship but at home in our houses Levit. 23. 3. We must awake with God in the morning begin with him rise early spend not much time in dressing of our selves that day it is the Sabbath of the Lord have holy thoughts while we are dressing our selves pray to the Lord to pardon all our sins and to put us into a holy frame and yet finish all this so soon that we may be with the first in the publick Assembly We may after the first Sermon eat and drink but for spiritual ends and purposes that our bodies being refreshed we may be the fitter to serve God but must take heed of spending too much time or feeding too liberally which may cause drousinesse We must then season all with heavenly discourse Luke 4. from v. 1. to 25. We must not speak our own words After the publick worship is ended we must call our Families together and repeat what we have heard and catechize them in the principles of Religion Heb. 2. 1 3. the fourth Commandment sing Psalmes and pray At night we should blesse God for the mercies of the day lie down with a great deal of soul-refreshment sleeping in the bosom of Jesus Christ. And this is the matter of the duties to be performed the manner is to consecrate the same as a delight unto God with comfort and joy serving him on that day as we do with comfort and cheerfulnesse follow our common businesse on the week dayes as the Prophet Isaiah chap. 58. 13. expresly requireth And call the Sabbath a delight Call that is make or count an Hebrew phrase often used in Isaiah Sabbath Some by it understand the extraordinary Sabbath or day of Fast because in the beginning of the Chapter there is an expostulation about it Levit. 16. 31. but the Lord is now speaking of an entire reformation My holy day the Sabbath agree not so properly to an arbitrary Sabbath A delight LXX thy delicate things i. one of the choisest priviledges God hath given thee These are common duties The duty of Superiours specially is to look to their Inferiours and at least to keep them from prophanation of the Sabbath and so farre as their authority will bear to drive them at least to the outward celebration of it by resting and by joyning in the publick exercises of religion as the good Nehemiah did cause the people to sanctifie the Sabbath in his time and forbad Merchants to bring wares to Ierusalem on that day and as we see in the very words of the Commandment the Governour is appointed to rest and not himself alone but his whole Family There is 1. No liberty granted more to the Superiour then to the Inferiour but all of what state or condition soever must sanctifie the Lords day 2. Every Superiour standeth charged before God not onely for himself but for all those which the Lord hath put under his government that both he and all they sanctifie the Lords Sabbath or day of rest Ford on Command 4. This delight is spiritual in God as the proper object and in the Ordinances as the onely means to lead us unto God Iob 27. 10. Psalm 43. 4. Cantic 2. 3. Isa. 56. 7. Reasons 1. Because the duties of that day are higher we have then all the means of Communion with God 1. We have them in a more raised solemn way without any interruption there is then a double Institution not only of the worship but the time 2. It s a spiritual Feast a day of Gods appointment our recompence as well as our duty Neh. 2. 26. Ordinances are fodinae gratiae Isa. 12. 3. 3. This day we come to remember the highest favours of God to the creature to contemplate the works of Creation Gods rest and of Redemption Christs rest 1 Pet. 4. 1. and our own eternal rest Heb. 4. 9. the Sabbaths of the faithful are the suburbs of heaven Heb. 12. 23. the Lords Supper is heaven in a map Luke 14. 15. Mat. 26. 29. 4. Many of the duties of the day are but spiritual recreations meditation is the solace of the minde in the contemplation of Gods works Psa. 104. 34. Singing of Psalms is a vent for spiritual mirth Iam. 5. Eph. 5. 18 19. then God should be solemnly praised Ps. 92. 1 2. 5. It is the temper of the people of God to delight in his solemn worship Psa. 2. 1 Cor. 2. 12. Male concordat canticum novum vetus homo Aug. Psal. 84. 1 10. Psal. 122. 1. 6. Delight in the Sabbath is the best way to discharge the duties 1. With comfort delight sweetens all how will men toil at their sport Neh. 11. 8. 2. With profit Isa. 64. 5. God will not send them away sad which come into his presence with joy Means to delight in the Sabbath 1. Labour after the assurance of the pardon of your sins 2. Solemnly prepare for the duties of the Sabbath 3. Wean the heart from temporal pleasures Psal. 26. 8. 119. 37. 4. Esteem the Sabbath a priviledge that after six dayes of labour God should appoint us a day of rest he might have taken all our time 5. Treasure up the experience of former Sabbaths Psal. 63. begin 6. In case of deadnesse plead with your souls as David doth Psal. 42. Shall I go
We should learn of Austin who may truly be said to have written rather ex gratia then de gratia so graciously doth he write of grace Totum Deo dare qui voluntatem hominis bonam praeparat adjuvandam adjuat praeparatem Euchir ad Laurent Pauls heart was so full of the apprehension of Gods free-grace that he could not hold on his discourse begun Ephes. 2. 4. without mentioning Gods grace v. 5. and v. 8. Tanquam silius gratia saith Bradwardine he always commends it Exod. 33. 19. Psal. 103. 8. Exod. 22. 22. Isa. 30. 18. Lament 3. 22. Titus 3. 5. Exod. 34. 6 7. Ephes. 2. 4. Rom. 4. 19. and 11. 30 31. The Schoolmen dispute whether mercy be in God passion being not in him say they Compassion cannot be in him aâ— it is defined agritudo animi de malis alienis So it is not in him or as it is a perturbation it is far more glorious and transcendent in him then in us Vide Aquin. part 3. Q. 21. Art 3. conclus * Misericordia est qua propensus est Deus ad succurrendum suiâ— creaturis in aliqua miseria constitutis iisque re ipsa succurrit Wendelinus The Scripture hath there notable words to expresâ—e the fulnesse of Gods mercy in Christ Ephes. 2. 7. Rom. 5. 10. 1 Tim. 1. 14. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s put upon Gods mercy Luk 1. 50. 54. Psalm 48. 2 3. and 89. 28. * Ephes. 2. 4. 1 Pet. 1. 3. Mercy and compassion differ onely in the excrinsecal denominations taken from different objects Compassion is good will toward others provoked from notice of their misery mercy is an excesse of bounty not estranged from ill deservers in distresse That God hath mercy in him He is ready to forgive more sins then we can imagine Luke 6. 11. * Exod. 20. 6. The mercy of God which reacheth to the pardon of sin is peculiar to the Catholick Church Isa. 33. 24. Luke 16. 24 25 Titus 3. 5. Luke 1. 77 78. Lament 3. 12. Alhis thoughts are thoughts of mercy to his people Ier. 29 11. all his designs are projects of mercy Deut. 6. toward the latter end the ways whereby he comes down to their souls preventing convincing converting mercies Psal. 25. 10. and whereby they ascend to him in their communion with him Isa 57. 17. On what terms God will shew mercy 2. To whom he will shew mercy * Etsi omnes homines Deus damnaret uno excepto tamen adhuc major esset misreecordia quam judicium 〈◊〉 quia nullunt sit judicii divini effectum nisi propter merita eorum qui damnantur at miscricordia nullainvenit meritita Chamier tomo 3. lib. 7. â— 8 Misericordia Iustitia Dei â—â—se quatenus in Deo sunt partes sunt respectu effectorum objectorum major est miscricordia Wendelinus * â—â—l 3. 17. God will spare his in all their weaknesses and services sparing mercy in some respects is as great as pardoning mercy Matth. 18. 30. * The Papists seek to the Virgin Mary and other Saints Maria mater gratiae mater miscricordiae Tu nos ab hoste protege horâ mortis suscipe Psalm 106. 3. Luke 1. 46 60. Luke 6. 36. * Iustitia est qua Deus in se justus est extra se conuÌ„anti voluntate suum cuique tribuit Wendeli-Genes 18. 25. Isa 9. 7. Psal. 45. 6. Iustitia disponens qua Deus universa singula justo ordine disponit gubernat Deut. 32. 4. Psalm 11. 7. 48. 11. 145. 17. 1 Pet. 1. 17. 〈…〉 m. 2. from the 6. to the 12. 2 Cor. 5. 10. Col. 3. 25. Rev. 22. 12. Iustitia Distribuens est gratiae velirae illa est promptissima voluntas praestandi promissa ista voluntas implendi comminationes Wendelinus Mat. 19. 29. God assigns fit rewards for well and evil doing Dogma est Armyraldi quod peculiari libro propugnavit Deum posse ilâ—ibataisua justitia prosuo summo jure torquere cruciatibus â—ternis animam sanctâ—aâ—n innocentem Si dixisset Deum posse anim â—â—â— sanctam destruere cam reducendo ad nilulum quanquam inutilis est quâ—stio temeraria â—olim tamen pertinaciter super eâ— re duâ—â—re contentionis sunem Sed bene est quod Amyraldus libro adveâ—sus Spanhemium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—t siâ—â— contradiâ—â— dicit enim Deum non posse â— sâ— impetrare quin peccata Condonet resipisceti Molin praefat ad Iudiciu a de Amyr lib. adversas Sphanhem * Gods justice is not a quality or accident in him but his very nature essential to him A man may be a man and yet unjust but God cannot be God and be unjust Gerh. loc com * The righteousnesse of God is taken divers ways in Scripture sometimes for the essential Attribute of God sometimes for the righteousnesse of faith which is called the Righteousnesse of God because it is such a righteousnesse as God doth approve of and with which we may appeal boldly in his presence Again righteousnesse is taken for his truth and faithfulnesse in promises David prays God to do good to him for his righteousnesse he means his faithfulnesse in his promises See Mr. Burrhows on Mnt. 5. 6. God hath not lost his right to command though we have lost our ability to obey A drunken servant is not disobliged from service See Phil. 2. 3. The Apostles often incuâ—â—aâ—e thâ—â— Believe and repent yet they hold Faith and Repentance to be gifts of God Dei mâ—adaâ—a non sunt m 〈…〉 sed regula officij declaratio debiti materia precum Molinus contra Amyraldum Consectaries from Gods Justice 2 Chron. 2. 5. Nehem. 9. 33. Psall 119. 137. Dan. 9. 7. Rom. 3. 26. Rev. 19. 1. John 14. 6. God is aeterna veritas vera aeternitas If God said one were to be corporeal he would have light for his body and truth for his soul. Truth is originally from God the first Idea Rule or Standard of truth is Gods will which is veritas Dei whereby he is what he is essentially simply immutably by which he wills all things to be what indeed they are and knows them to be such as they are most certainly Veritas rei entitatis whereby things are such as God would have them to be and so are true and good Magna vis est veritatis quae cum per se intelligi non possit per ca tamen ipsa quae ei adversantur elucent ut in natura sua immobilis manens firmitatem naturae suae quotidie dum attentatur acquirat Hoc enim ecelesiae proprium est ut tum vincat cum laeditur tum intelligat cùm arguitur tum obtineat cum deseritur Hildrius l. 1. de Trinitate An Idol is nothing in the world Matth. 24. 35. John 17. 17. Which truth of God in his promises may be referred to justice because it is just to perform what thou hast promised 2 Tim. 4. 8. * If I
annuas atque menstruas Deo fides decernimus Hil. ad Constantium Augustum Ecebolius Constantij tempore prae se ferebat magnum zelum Religionis Christianae sub Iuliano autem acrem in Paganismo se ostendit Mortuo Iuliano rursus sub Christiano Imperatore Christianam Religionem proâ—iteri statuit in eum que sinem ante templi portas pronura abjiciens sese pedibus cuntium ac redeuntium sese exponens vociferatus est Calcate me salem insipidum Theodoricus Gotthorum Rex Arianus Diaconum quendam habebat Orthodoxum Diaconus relicta fide Orthodoxa ad Arianismum transiit ratus se hoc pacto Theodorico Regi gratiorem etiam fore ac rem acceptissimam praestiturum At Rex cognito hoc facto cum quem antea tantopere dilexerat confestim capite mulctari jussit dicens Si Doo sidem non servasti quomodo homini sinceâ—am conscientiam servabis Vedel de prudentia vet Eccles. l. 2. c. 4. See Dr Willet on Exod. 22. Quaest. 44. That Usury is simply unlawfull yet all gain by the loane of mony saith he is not unlawfull see his quaest 47. See him also on Levit. 25. pag. 625 626 629. Usura dicitur quasi usu aera id est usus aeris est commodum certum quod propter usum rei mutuatae recipitur Cookes 5th Report Claytons Case c Henry the 7th p. 59. 66. Ab hoc usuram exige quem non siâ— crimen occidere Ambrose A Councell hath defined that to say Usury is not a sin is no better then Heresie See Dr Willet on Exod. 22. 18. That Witches ought to die Never did any trust in the devil but he deceived them even for the base things of this life witnesse all Witches his most devoted and professed servants if ever he made any one of them wealthy all ages are not able to shew one Perkins on Heb. 11. The Hebrew word Exod. 22. 18. signifies a woman Witch as Menasseh Ben Israel de creatione and others have observed which shews 1. That women are most prone to witchcraft 2. That though the Witch be a weak woman yet she must die without mercy Sennertus gives these reasons why women are more inclinable to this sin then men 1. Because they are of weaker judgement and therefore more easily deceived by Satan 2. They are desirous of revenge and therefore old women if they hate any are ready to use all means to hurt them Practic Med. l. 6. part 9. c. 5. When the Parson once demanded about mans misery Since man is so miserable What is to be done and the answerer could not tell He asked him again What he would do if he were in a ditch This familiar illustration made the answer so plain that he was even ashamed of his ignorance for he could not but say he would haste out as fast as he could Then he proceeded to ask Whether he could get out of the ditch alone or whether he needed a helper and who was that helper Master Herborts Remains cap. 21. Rom. 5. 14. Who was the figure of him that was to come Gal. 3. 16. See my Annot. on 1 Cor. 15. 47. Christ was called Adam because he did partake of our nature the second Adam because he was another common Representee in whose acts we are infolded Man could not come to the favour of God again unlesse the justice of God were satisfied there must therefore be a price paid for him and he must be bought again that was fallen from his Lord and master The Heathens had some obscure notice of the fall but could not dream which way the remedy should come Ephes. 3. 12. They spake of vertue and vice in a moral way but not of righteousnesse and sinne as they related to the Law John 17. 3. Acts 4. 12. Acts 1. 15. 1 John 5. 11 12. O foelix culpa quae talem meruit habere redemptorem Greg. Bern. Luk. 15. 7. Quae legem praecesserunt variis modis Christum praesigurabant ejusque actiones vitam mortem regnum Ecclesiam ut in morto Abelis insontis in diluvio reliquiis humani generis à Noë servatis in fide Abrae in obedientia Isaac in simplicitate Jacob in invidia exaltatione Joseph in agno Phase in egressu Aegypti in transitu maris rubri in introductione ad terram promissam patribus Quae omnia quòd umbrae essent regni Christi idcirco tam diligenter est ea Moses persecutus Lod. Viv. de verit fid Christ l. 2. c. 7. Christus est sal vita lux veteris Testamenti qui mortuis rebus vitam attulit sativit insipida Id. ibid. Justification Rom. 3. 24. Adoption 1 Ioh. 12. Gal. 4. 5. Regeneration Jam. 1. 17. 1 Cor. 4. 7. Repentance Acts 5. 31. Faith Ephes. 2. 8. Phil. 1. 27. * John 4. 10. The happiness of the persons is the infinite satisfaction they take one in another Ante adventum Christi victus videbatur à daemonibus Deus occâ—paverat â—nâ—â—â—ultus corunâ— non solum gentes sed etiam non obstante Dei prohibitione in maxima parte Iudaeos sed per Messiam salvatorem nostrum sibi tunc Deus praevaluit cum Christus missis Apostolis aliis discipulis in mundum universum tot per cos miracula secit quod omnes serè gentes ad cultum Dei convertit idololatrium penitus extirpavit Raymund Pugio adversus Iud. par 3. Dist. 3. c. 23. â—ententia Amyraldi est cognitionem Dei quae potest haberi ex creaturis operibus providentiae esse gratiam sufficientem objectivam per quam homines expertes cognitionem Christi pro nobis mortui possunt servari si â—a benè utantur Molin de Amyr advers Spanh lib. Iudicium l. 2. c. 9. Vide plura ibid. etiam c. 10. 11. Et Vedel de Deo Synagogâ— l. 1. c. 4. Et Riveti Synopsin Doctrinae de natura gratia c. 8. Non est coarctandus Iesus Christus quasi non servator extitisset quod delirant Manichaei prius quam in Iordanc baptizaretur aut clamaret in cruce Consummatum est Sed erat iâ—â—e modorum illorum multorum temporibus mensura diversorum dispensator unus Promus condus in quo solo ut nunc servantur qui servabuntur ita quoque olim servati sunt quicunque sunt salutem consecuti Rectè igitur Augustinus accuratissimus in sidâ—â— dogmatibus discernendis in disputandis solertissimus fieri olim potuisse pronunciavit quin revera suisse saepè sactum ut praeter Israelitas alii quoque interdum ad salutem pervenirent Nullos tamen sine Christo nullos per legem non per Philosophiam aliquos cum non esset aliud sub Coelo nomen praeter illud Iesu Christi in quo consequi salutem possent homines Montac Appar 1. p. 33. Vide plura ibid. pag. seq a John 1. 14. 3. 33. b Isa. 61. 1 2. Luk.