and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
of our hearts heartily loving all men even our enemies We must also pity and help the distressed shew kindnesse and meeknesse to all even those that hurt us not revenging our selves nor hurting or grieving any by evil deeds or speeches For our neighbours spiritual safety we must exhort comfort and admonish one another with all meeknesse and must pray one for another The seventh Commandment requires all care to preserve our own and our neighbours chastity To preserve our own chastity we must abhorre all impure desires behaviours speeches and deeds with all occasions provoking thereto and must use temperance and sobriety with fasting and praying at fit times and diligence in our calling We must preserve our neighbours chastity by modesty and shame-fac'dnesse in attire words countenance and gesture The eighth Commandment requires a right carriage of our selves in regard of our own and our neighbours goods In respect of our own goods we must get them justly and keep them thriftily from evil and idle expences use them liberally for good purposes and not set our hearts upon them For our neighbours goods we must neither take nor keep any thing from any man whose own it is by force fraud or unequal bargains we must seek the profit of our neighbours as our own profit 2. We must do to them as we would have them do to us and not corrupt justice and equity by partiality and self-love The ninth Commandment requires all due care of maintaining our own and our neighbours good name and credit 1. Our own by lowlinesse and esteeming meanly of our selves accounting others better then our selves by being true sparing and holy in our speeches innocent and humble in our carriage slying ill company and all appearances of wickednesse and abounding in good works 2. Our neighbours by judging and speaking the best of them their words and deeds praising their vertues and defending their innocency The tenth Commandment requires that we be fully contented with our own condition and keep out all inclinations and motions after the things that pertain to others II. The Gospel The Law holds forth the holinesse and purity of God the Gospel holds forth the grace and favour of God Rom. 2. 4. There are two great ends of the Gospel and the Ministery of it 1. Union with Christ 2 Cor. 11. 2. 2. Reconciliation with God 2 Cor. 5. 20. The Angels sang when Christ was born on earth peace and good-will toward men The Gospel hath two parts as some say 1. All are cursed and damnable sinners This must be believed so firmly as that we assent to the particular comprehended under the general bringing it home to my self and saying to my self I am a cursed and damnable sinner 2. Jesus Christ is a perfect and all-sufficient Saviour he can and will save all penitent sinners and me also among the rest upon my turning to him He hath sealed this to me in Baptism which is the Baptism of repentance for remission of sins which doth assure me that upon repentance shall by the bloud of Christ attain full remission of all my sins this is â—â— believe the Gospel We have gone asiray like lost sheep but he hath laid upon him the iniquities of us all Rom. 3. 23 24. For all have sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Iesus Christ. The terms of the Gospel are three 1. To choose Christ as he is there offered Iohn 6. 40. 2. To receive the Gospel with readinesse Act. 17. 17. Mat. 13. 44. 3. That we should give up all for Christ and to him Rom. 12. 1. It requires three things especially of us 1. True Repentance for sins committed 2. True Faith in the Mediator which expiates sins 3. A sincere desire to obey God which hath pardoned us our sins Impenitency unbelief and disobedience then are sins against the Gospel Sins against the Gospel are greater then sins against the Law Heb. 2. 3. because committed against greater light and greater love the love of the Father in sending of Christ of Christ in coming of the Spirit in manifesting therefore the curses and punishment of the Gospel are grievous Mat. 3. 10. Mark 16. 16. He that loveth not the Lord Iesus let him be Anathema Maranatha Psal. 2. 12. Christ is the best friend and worst enemy His wrath is 1. The wrath of a Mediator and Deliverer who then shall speak a good word for you Psal. 50. 22. 2. He is able to execute his wrath he hath all power in his hand as well as all love in his heart Two sorts of sins ripen men for wrath 1. Sinning against Ordinances Ezek. 10. 2. Amos 8. 1. 2. Sinning against the Gospel Matth. 3. 10. Having laid down the rule viz. the Law and Gospel for the finding out the number of our sins I shall now shew the uses of them for finding out the measure of them First For the Law we must not be content to rip up our sins by the Law but aggravate them 1. By the greatnesse of the Commander the great God of all the world that gave the Law with thunder and lightening is offended He is glorious in his Essence Subsistence working sinne provokes the eyes of his glory Isa 3. 8. 2. By the latitude and extent of every Commandment Psal. 119. 96. it bindes the conscience and commands the heart forbids all sins at all times together with their causes occasions provocations signs 3. Consider the filthinesse and sinfulnesse of sinne it is called filthinesse it self and is worse then hell for that is of Gods ordaining Persons and things are termed evil from it evil Angels men times 4. Consider the price of the bloud of Christ and the greatnesse of his punishment sin was such a hainous and notorious thing that nothing else could satisfie God all the Angels in heaven could not expiate one sin 5. Aggravate sinne by the person sinning from the evil circumstances and unprofitable ends by the effects giving scandal 2 Sam. 12. 14. by the manner of committing it wilfully and with a high hand Secondly We should labour especially to mourn for Gospel-sins 1. Because the sins of the Gospel carry the greatest guilt 1. They are against the second Covenant the Heathens perish under the guilt and curse of the first Covenant the second Covenant was never offered to the Devils when they fell from God they had never a second offer of mercy 2. They are against the bloud of the Son of God Heb. 6. 6. 10. 29. To sinne against God in his Son is a greater sin then to sin against the Law the Law is subservient to Christ in the Gospel 2. No man lies under such fierce wrath 2 Cor. 2. 15 16. no condemnation is confirmed by an oath but theirs Heb. 3. 11 12. 3. That which should have been for your welfare becomes your snare Acts 26. 18. Heb. 6. 10. Isa. 28. 13. The Gospel is
repentance When God called his people to renew their Covenant there was a special humiliation before Ezra 8. 21. Isa. 6. When Ioshua was called to build the Temple and be an high-Priest to God Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the Lord Gen. 35. begin Fourthly When we look to receive any special mercy when we either need or expect by vertue of a promise that God will do some great thing for us as Isaac when he lookt for his Fathers servant to return with a wife Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of the occasion was he expected that the Lord would now break the Babylonian yoke Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan Fifthly The time of death when we expect our change then is a special time for the exercise of the duty of repentance that is a fitter time to finish then begin repentance then we should specially look to our hearts and examine our wayes It was the commendation of the Church of Thyatira that their last works were best and it is the last time that we shall have to do with repentance we carry love and joy to Heaven and most of the Graces except Faith and Hope there shall be no use of them when we go hence we go to the greatest Communion with God that the creature is capable of Esther the night or two before she went to lie with Ahashuerus was most carefull to have her body perfumed and oiled Motives to provoke us to the practice of Repentance two especially which are the great Motives to any duty 1. The necessity of it 2. The Utility of it I. The Necessity of it Repentance is necessary to remission 1. Necessitate praecepti Ezek. 18. 30. 2. Necessitate medii one must condemn his sinne and loath himself and prize a pardon afore he obtain it Ezek. 20. 43. Luke 7. 47. The Schoolmen demand why repentance should not make God satisfaction because it hath God for its object as well as sin 2 Cor. 7. 10. The offence takes it measure from the object the good duty from the subject therfore Christ only could make satisfaction It is necessary because every man must appear before the judgement seat of Christ and receive an everlasting doom and our plea must then be either that we have not sinned or else that we have repented Except ye repent ye shall all perish while one remains impenitent his person and services are abominable in the sight of God Isa. 1. Isa. 66. liable to all the curses written in the book of God The Jews have a Proverb saith Drusius Uno die ante mortem poenitentiam agas Repent one day before death that is every day because thou maist die tomorrow There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament First Without this there can be no true desire to come to this Supper Faith is the hand Repentance the stomack by a sight of sin we see our want and need of Christ. Secondly Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs Thirdly All should labour to have assurance of the pardon of their sins This Cup is the New Testament in my bloud for the remission of sins without repentance there is no remission Act. 5. 31. Fourthly Because sinne is of a soiling nature and doth deâ—ile Gods Ordinance to a mans soul and if we come in sinne we cannot profit by the Lords Ordinance II. The Utility of it The Necessity of it should work on our fear the Utility of it on our love the two great passions of the soul. First It is infinitely pleasing to Almighty God Luke 15. per totum the intent of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes him that had lost his Groat his Sheep and the Prodigal Sonne Secondly The benefit of it is unspeakable to thine own soul. 1. It will remove all evil 1. Spiritual all the guilt of sinne and the defilement of it 1 Iohn 1. lat end Isa. 1. 16 17 18. no more prejudice lies against thee then if thou hadst never sinned against him Mary Magdalen was infamous for her uncleannesse yet Christ first appeared to her after he rose from the dead all the curses due to sin are laid on Christ. 2. Outward Evil When I speak concerning a Nation if they repent I will repent of all the evil I thought to do See Ioel 2. 2. Bâ—ing all Good it brings Gods favour that flows on the soul God hath promised grace and means of grace to such Ier. 3. 13 14 15. Prov. 1. 23. temporal blessing Iob 22. Everlasting life is their portion it is called Repentance unto life Act. 11. 18. Unto Salvation 2 Cor. â—1 10. it is a means conducing to that end Means of Repentance 1. Diligently study to know how miserable your state is without it reade over thy doings that have not been good every day See the evil and danger of sin Acts 2. 21. 3. 17 18. 26. 18. Ier. 31. 18. 2 Tim. 2. 25. 2. Repentance is the gift of God he granted also repentance to the Gentiles beg earnestly at Gods hand that he would make sin bitter to thee and cause thee to hate it Zech. 12. they mourned apart then God poured on the house of David the Spirit of supplication Ier. 3. 18. Turn me Lord and I shall be turned 3. Attend upon the Ministery of the Word the preaching of the Word is called the word of Repentance the preaching of the Law Gods word is a hammer to break the hard heart especially the preaching of the Gospel the discovery of Christ They shall look on him whom they have pierced Rom. 2. The goodnesse of God should leade thee to repentance 4. Faith in the bloud of Christ when thou seest thy self lost and undone venture thy self upon the free grace of God revealed in the Gospel faith in Christ will purifie the heart Acts 15. that is instrumentally the holy Ghost is the principal agent You have received the Spirit by the preaching of faith Three things are required in Repentance 1. The sight of sin by the Law 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it Gods judgements due for sin his mercies bestowed on us Christs suffering for our sins our own unthankfulnesse notwithstanding Gods benefits 3. Amendment an utter and well-advised forsaking of all sin in affection and of grosse sin in life and conversation Renewing of Repentance lies 1. In renewing a mans humiliation and godly sorrow 2. In renewing his obligation to duty The
then they should give him also their Cloak 2. Papists who 1. Set up Images and Pictures in stead of the Scripture the Scriptures they say may teach men errors but may not Pictures 2. Equal the Apocrypha and unwritten verities or rather vanities with the sacred Scriptures 3. Charge the Scriptures with insufficiency and obscurity allow it not to be a perfect Rule 4. Make it of no force to binde our consciences unlesse the Pope ratifie it 5. Give the Pope power to dispense with things therein forbidden yea and with oaths and vows which no Scripture dispenseth withall 6. Teach that the vulgar Latine is to be received as Authentick 7. Wrest and turn it which way they please Isa. 28. 16. Cardinal Bellarmine in praefat lib. de Summo Pontifice and Baronius say That by precious and corner stone in this place the Pope of Rome although lesse principally is meant who is a stumbling stone to Hereticks and a rock of offence but to Catholicks a tried precious corner stone yet Peter 1. 2. 6. 8. expoundeth those words not of himself but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep would infer the Popes universal Dominion Baronius from the Acts Kill and cat Psalm 8. 6. under his feet that is say they of the Pope of Rome Sheep i. Christians Oxen that is Jews and Hereticks Beasts of the field i. Pagans Fowls of the air i. Angels Fishes of the Sea i. souls in Purgatory They have Tapers in their Churches in the day time because Christ saith I am the light of the world or because they had such at midnight Acts 20. 8. where Paul preached This is the great fault of the School-Divines that they handle Paul and Aristotle Suae curiositati litantes potius quam pietati so that he is counted most learned amongst them who dares to seek and presumes to define most things out of the Scripture What Distinctions Orders Degrees and Offices do they make of Angels What curious Questions do they raise What use would there have been of Sexes if Adam had not sin'd Whether Christ should have been incarnate if there had been no sin and infinite such like The Schoolmen perverting the Scriptures have prophaned Divinity with Philosophy or rather Sophistry and yet are called School-Divines when they are neither Scholars in Truth nor Divines Behold two Swords Luk. 22. 38. therefore the Pope hath two Swords one Spiritual another Temporal 1 Cor. 2. 15. ergo The Pope judgeth of all things and is judged of none The Papists stile the Scripture Regulam Lesbiam Nasum cereum Evangelium nigrum Theologiam atramentariam A Lesbian Rule a Nose of wax the black Gospel inky Divinity Bishop Bonners Chaplain called the Bible his little pretty Gods Book Giford and Raynolds said it contained some things prophane and Apocryphall Leo the tenth the Pope when he admired at the Money gotten by Indulgences he is reported to have said to Cardinal Bembus Bembe quantum nobis profuit fabula de Christo The same man when Bembus brought a place out of the New Testament to comfort him dying said Apage istas nugas de Christo. Paraei Medulla Hist. Ecclâ—s Many wicked men abuse Scripture they say they must not be too precise and urge Eccles. 7. 18. they bring that place Eccles. 3. 4. to justifie mixt dancing that Matth. 25. 27. For usury that 1 Cor. 9. 20. for temporizing and complying with all companies and many that were Professors formerly deny Scripture they call it a fancy a meer forgery the Bible a Riddle The Rebels in Ireland took the Bibles threw them into the chanels and cast them into the fire and called it Hell-fire and wished they could serve all the rest so But I may say of the Gospel as the French Lady of the Crosse Never dog barkt at the Crosse but he ran mad Contra rationem nemo sobrius contra Ecclesiam nemo Pacificus contra Scripturas nemo Christianus Thirdly The Brownists vainly and idly quote the Scripture filling their margents with many Texts of Scripture but nothing to the purpose and misapply it they alledge those Texts of Isa. 52. 51. and Revel 18. 4. to draw men from all the Assemblies of Gods people whither any wicked men do resort Fourthly The Antinomians or Antinomists who cry down the Law of God and call those that preach the Law Legal Preachers and stand for Evangelical grace the Law is part of Canonical Scripture and hath something peculiar in it being written with the finger of God and delivered with Thunder and Lightning See Master Gatakers Treatise on Numb 23. 21. and Master Burgesse his Lectures on 1 Tim. 1. 8 9. Master Bedfords Examination of Antinomianism Those that under a colour of advancing free grace cry down the Law of God are enemies to God to the people of God to the Gospel 1. To God in crying down his Law this is to let every one be at liberty and do what he list â— To the people of God the Law is to them a Light a Guide a Rule a Councellor 3. To the Gospel the Law is subservient to it 1. In discovering of sinne by the Law comes the knowledge of sin and the malignity of it against God and the souls of men 2. In driving men to Christ Gal. 3. 24. 3. In exalting free-grace 1 Tim. 1. 13 14. and the value of Christs bloud Fifthly Stage-players who jest with Scriptures Witches and others which use charms writing a piece of St Iohns Gospel to cure a disease or the like are to be condemned for abusing the Scripture Per voces sacras puta Evang. Iohannis Orationem Dominicam frequenter cum Ave Maria recitatam Symbolum Apostolicum c. morbos curare magicum est Voetius Sixthly Printers who print the Bible in bad Paper a blinde print and corruptly are likewise to be blamed Seventhly The Heathens and Jews Tacitus cals the Doctrine of the Gospel Superstitionem quandam exitiabilem The Modern Jews call Evangelium Avengilion a volume of lies word for word the iniquity of the Volume The blasphemous Jews mean I suppose the volume of iniquity Elias Levita in Thisbi mentions this Etymology or rather Pseudology of the word but P. Fagius abhorred to translate it The Jews think they shew great reverence to the Bible if they place it not under but above all other books if they do not touch it with unwashen hands especially after they have been disburdening of nature if they kisse it as often as they open and shut it if they sit not on that seat where the Bible is but they are not in the mean while sollicitous to do and perform what the Bible teacheth viz. Faith Charity Justice Innocency of life which are the chief parts of Piety They bend all their thoughts not to draw out the true and genuine sense of the holy Ghost out of the Scriptures but how they may by usury and other
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
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
who doth not love fear trust in him as well as he that sets up an Idol to worship him 2. The first and main evil of sin was in the omission Sin first draws away from God before it enticeth Iam. 1. 22. Ier. 2. 13. To speak exactly there is no sin but that of omission it is a deficiency and coming short of the rule 3. The state of unregeneracy lies mainly in the sins of omission there is much more evil in a state of sin then in the act of it Eph. 2. 12. the reign of sinne is more seen in omission then commission there is a higher act of soveraignty in the negative voice then in any positive Law 4. The ground of every sin of commission is a sin of omission turning away the soul from God Psa. 14. 1 2. Iob 15. 4. Iam. 1. 14. negligentiam in orando semper aliqua notabilis transgressio sequitur Iohn 20. 24 25. Rom. 1. 21. compared with 24. 2 Thes. 2. 10. 5. The greatnesse of sin is measured by the mischief it doth the sinner sins against the Gospel are greater then those against the Law sins of commission make the wound sins of omission keep you from the plaister Iohn 3. ult 6. These are the sins which Christ will mainly enquire after Mat. 25. 42 43. We should loathe sins of omission which in the world are little made of 1 Sam. 12. 23. Wo unto me if I preach not the Gospel saith Paul Peter and Iohn say We cannot but speak the things which we have heard These omissions directly oppose the will law and honour of God as well as the committing of foul faults 2. They will damn us as well as commissions 3. They will make way for grosse evil deeds There are three sorts of omissions 1. Totall non-performances not praying reading hearing meditating Psal. 14 4 â— 2. Seldome performances intermission or performing of duties unevenly 1 Thes. 5. 17. Col. 4. 2. 3. Sleighty performances when we keep a tract of duty but do it customarily pray not fervently and spiritually Rom. 12. 11. Sins against the Gospel are greater then sins against the Law 1. The more Laws are transgrest the greater the sin There are three sorts of Laws 1. The Law of nature which teacheth to do good to them that do good to us Mat. 5. 43. 2. The morall Law which requires subjection to whatever God commands 3. The Law of faith Rom. 3. 27. which requires subjection to God in his Son all these are broken by sinning against the Gospel 2. The more of the minde of the Law-giver is in the Law the greater is the sinne Mens legis est lex Gods minde is clearly seen in the Gospel viz. the exalting of himself in his Son Pro. 8. 30. 3. The more any one sins against light the greater the sin there was never such a discovery of the filthinesse of sin nor of the justice of God upon sin it could not be purged but by the bloud of God Acts 12. 28. See Ephes. 5. 26. never such a discovery of Gods grace as in the New Covenant a second Covenant was never tendred to the Devils 4. They are sins against higher love God loved Adam and the Angels Amore amicitiae they had never offended him he loved us Amore misericordiae Rom. 5. 8. he loved Adam and Angels in themselves us in Christ Eph. 1. 6. 5. These sins make way for the sin against the holy Ghost Matth. 12. 32. Objectum hujus peccati non est lex sed Evangelium The sins of Gods people are greater then others sins In eadem specie peccati gravius peccat fidelis quam infidelis Grace aggravates and heightens sin They sin 1. Against the highest light Ps. 51. 6. 2. The highest love peculiar goodnesse electing love Of all sins to be without God or out of Covenant with God is the greatest sin it is against the great command in the Law the first Commandment and the great promise in the Gospel Those sins wherein a mans self is the object are the worst of all sins self-deceit is the worst of all deceits and self-murder is the worst of all murders The degrees of sin in a mans own heart or the conception birth and perfection of sin there First Injection or suggestion from Satan which stirs up the lusts in the heart 1 Iohn 5. 19. Secondly The soul receives the thought there must be Partus cordis as well as seminarium hostis Bernard Iob 17. 11. Thirdly Delectatio the soul is pleas'd with such thoughts so Eve Fourthly Upon this the will consenteth then lust is conceived Fifthly There is a consultation in the soul how to bring this into act Rom. 13. 14. CHAP. VII That all Sins are Mortal THe Schoolmen and their followers the Jesuites distinguish sins into Venial and Mortal Some sins say they are sua natura in their own nature venial others mortal of which they reckon up seven Veniale quod est praeter mortale quod est contra legem As all sin except that against the holy Ghost Mark 7. 29. is venial in Christ so without him is all mortal and deadly Cartw on Mat. 5. 23. All sinne deserveth eternal death Rom. 6. 23. as appeareth by the opposition of life everlasting which the Apostle joyneth in the same verse Id. ibid. There is the merit of hell in every idle word because the wages of sin as sin is death Every transgression of the Law is worthy of death Gal. 3. 10. Every sinne is a transgression of the Law 1 Iohn 3. 4. Rainold de lib. Apoc. Tom. 2. cap. 164. 165. See Deut. 27. 26. 30. 19. Ezekiel 18. 4. Iames 2. 10. Numbers 15 22 23 24. 1 Cor. 15. 56. Bellarmine seeks to elu de these and that other place with these glosses The soul that sinneth that is mortally shall die the wages of sin that is of mortal sin is death and the sting of death is sinne that is deadly sinne these are tautologies as if the Prophet had said The soul that sinneth a sinne unto death shall die and the Apostie sinne that deserveth death deserveth death He saith they are venial ex natura sua such as if God please to remit the temporal punishment they are so little that he cannot inflict eternal for them they are venial propter parvitatem materiae imperfectionem actus Quodvis peccatum peccantem in rigore lâ—gis morte involveret si persona absque misericordia Dei in Christo judicaretur Episc. Daven Sins may be termed venial or mortal 1. Either comparatè in comparison of others or simpliciter simply and in themselves and that either 1. Ex natura sua of their own nature 2. Ex gratia by favour or indulgence 3. Ex eventu in the issue or event in the two last respects all the sins of the elect are venial but no sins ex natura sua are venial that is such as in their own nature deserve
and all the rest are nought for they came from Satan and serve to set him up in mens mindes and to quench the respect and fear of God Division All creatures in their natural estate are severed and divided one from another 1. They are divided from God the only and chiefest good 2. From the Angels 1 Cor. 11. 10. 3. One from another Isa. 19. begin 4. From themselves We are joyned to Satan and comply with the Idols of our own hearts Ezek. 14. begin 1. The nature of this division is not only local as that of Reuben Judg. 5. 15 16. by the river Iordan or in externals but spiritual which is the worst as spiritual union is the best This makes the difference in mens mindes judgements wils consciences Acts 26. 9. Iohn 16. beg divided in the very ends they propound and the means that lead to those ends and the rule The causes of it are sad the lusts and sins of our own hearts the just indignation of God These sins especially 1. Idolatry Iudg. 5. 8. 2. Covenant-breaking Levit. 26. 25. 3. Pride Ier. 13. 9. compared with 14. 4. Hypocrisie Isa. 10. 6. 5. Apostasie Arguments against division and falling into parties First Divisions are a judgement of God upon a Nation Zech. 13. 14. Secondly Consider the several sins that falling into parties puts men upon 1. It puts them on great thoughts of heart Iudg. 5. 15. 2. Men break forth into bitter censuring and reviling of those which are not of their own party Prov. 21. 24. Iames 4. 11. they set up their own will in opposition to God 3. It causeth men to be glad to hear evil one of another and take up any report for truth Nehem. 6. 6. and glad of any mischief that shall befall them Ezek. 25. 6. 4. This layes upon men a necessity of joyning with any to oppose that party though they be never so contrary in religion or affection Thirdly Falling into parties is a certain way of ruine 1. In the just judgement of God Hos. 10. 2. 2. In the nature of the thing Iudg. 5. 5. In cause of religion every subdivision is a strong weapon in the hand of the contrary part Hist. of Councel of Trent lib. 1. pag. 49. Two earthen pots floting with this Inscription Si collidimur frangimur If we knock we crack were long ago made the embleme of England and the Low countries but may now be extended to all Christians We shall finde in our English Chronicles that England was never destroyed but when divided within it self our civil divisions brought in the Romans the Saxons Danes and Normans Though our Civil and Ecclesiastical breaches be very great Lam. 2. 13. yet God can and will heal all the breaches of his Saints 1. Because he hath promised to do it Isa. 2. 4. 11. 6 7 8 9 13. 30. 26. 32. 18. 33. 20. Ezek. 28. 24. Ier. 32. 39. Zeph. 3. 9. Zech. 14. 9. 2. Christ hath prayed for it three times in Iohn 17. viz. 21 22 23. verses 3. Christ died to make his people one Ephes. 2. from 14. to the later end See 1 Cor. 12. Rom. 8. to the end There are some cementing or reconciling graces faith repentance charity Col. 3. 14. and humility There is much talk of peace and unity peace with truth or peace and holiness are joyned together in Scripture We should pray to Christ to heal our divisions that he would make us one we should put on love which is the bond of perfectnesse Col. 3. 14 15. See Phil. 3. 14 15. Drunkennesse Drunkennesse is a great sin Isa. 28. 1. Deut. 32. 32. Prov. 23. 29 30 31. The Scripture condemns it Be not drunk with wine saith the Apostle Salomon forbids to keep company with a wine bibber the Prophet denounceth a woe to the drunkards of Ephraim Drunkennesse is one of the fruits of the flesh and a drunkard one of those whom Paul excludes from heaven Nature condemns it it trampleth under foot at once the whole Law and Gospel too First For the Law it violates each Commandment The first the drunkard makes his belly his god he cannot exercise knowledge of God love fear confidence remembrance of sin or any vertue It breaks the second Commandment it is a direct breach of our vow made in Baptism and renewed in the Lords Supper for this is one of the works of the Devil which we then renounced Again it hinders a man from praying reading meditating or doing any good and religious duty It breaketh the third Commandment because it is an abuse of one of Gods creatures and so takes Gods name in vain it causeth that one can neither see God in his works nor do any works to his glory nor shew forth thankfulness for benefits nor patience in crosses and because it fils the mouth full of foul and desperate oaths The fourth he is unfit to sanctifie the Sabbath and if one be drunk on the Lords-day it is a great prophanation of it for it is farre from a holy work The fifth it makes one despise Parents Magistrates all Governors it makes him abuse Wife Children Servants and all his Inferiours it makes him lift up himself above his equals and despise all in comparison of himself The sixth it is a hurt to his own body and breeds vile diseases dropsie fever rednesse of eyes makes him rail revile quarrel and kill and commit all insolent injuries and hazards himself to untimely death Gal. 5. 21. The seventh for it fils heart and tongue and all full of filthinesse it inflames the body to lust a drunken Lot will commit incest Rom. 13. 13. The eighth it is a wasting of time and goods and a robbing of a mans self and family it often enciteth to cozenage and beguiling it is grosse injustice The ninth it makes him full of bragging and boasting and backbiting his tongue is as full of vanity as his head of vapours The tenth it fils the minde full of leud imaginations and exposeth him to Satans suggestions Perkins on Revel 2. 14. shews that Popery breaks every Commandment Mr Paget in his admonition touching Talmudique allegations pag. 422. to 436. shews how the Jewish Rabbins break every Commandment It is against the Gospel it oppresseth the heart and takes away reason that a man grows hard-hearted and fils men full of presumption There was a street in Rome called Vicus sobrius the sober street but is there a village in England that may be called Villa sobria the sober village If a man though he loaths drunkennesse should to symbolize with wicked company drink immoderately yet it is drunkennesse it is true he is not ebriosus an old soaking drunkard yet he is â—brius he hath committed the sinne of drunkennesse There is a two-fold privation of reason 1. Aptitudinal when a man drinks so immoderately that there is a disposition to disturb reason yet because he is of a strong brain and
brought to a sense of his sin and to repentance for it Matth. 21. 31. 2. In the life to come because they have sinned against greater means and light they shall receive the greater damnation Matth. 11. 24. Many an hypocrite will 1. Constantly hear and frequent the best Ministry Isa. 58. 2. Ezek 33. 31 32. 2. Will keep a constant course in prayer and that not in ordinary prayer only but even in extraordinary too Luke 18. 12. compare Zach. 7. 5. 8. 19. together 3. Is a strict observer of the Sabbath day Luke 13. 14 15. Iohn 5. 10. 4. Loveth the sincerity of Religion and hateth Popery will-worship and idolatry with all the reliques and monuments of it Rom. 2. 22 23. 5. Goeth a great deal farther in the reformation of his life then the civil man doth 2 Pet. 2. 20. Luke 11. 42. We should labour for a spirit without guile Psal. 2. 2. That spirit is 1. An humble spirit before in and after duty 2. An honest spirit carried equally against all sin 3. A plain spirit Idlenesse Idlenesse is a vice of spending time unprofitably It is vivi hominis sepultura Salomon often condemneth sluggishnesse Prov. 6. 9 10 11. which saying he repeats again Proverbs 24. see Proverbs 20. 13. An idle man is a burden to himself a prey to Satan the devils cushion semper aliquid age ut te diabolus inveniat occupatum A grief to Gods Spirit Ephes. â— 28. 30. Bodily sloth you cannot bear and soul-sloth Christ cannot bear Matthew 25. 26. Sins accompanying idlenesse 1. Inordinate walking 2 Thess. 3. 11 12. 2. Talebearing 1 Tim. 5. 13. Prov. 11. 13. 3. Theft Ephes. 4. 28. 2 Thess. 3. 12. 4. Drunkennesse Amos 6. 1. 5. Filthinesse see 2 Sam. 11. Ezek. 16. 49. Idlenesse is the mother and nurse of lust Quaeritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat Otia si tollas periere cupidinis arcus Ovid. Water standing still will putrifie and breed toads and venemous things so ease will breed diseases The punishments of idlenesse 1. Diseases Cernis at ignavum corrumpunt otia corpus 2. Dulnesse idlenesse is the rust of wit 3. Poverty Prov. 10. 4. 20. 13 19. 6. 10 11. 24. 34. 4. Shame Prov. 10. 5. 6. 6. 12. 11. It is against the order of nature which God set in all his creatures at the first the heavens stand not still but by miracle Adam laboured in Paradise much more since the fall Iob 5. 7. The rust fretteth unused iron and the mothes eat unworn garments This is the sin of great persons who â—â—ve received great mercies from God Cretians idle slow-bellies This sin is condemned 1. Exceedingly in the word by Salomon Prov. Eccles. Isaiah and by Paul and in morall Philosophy 2. It is a mother-sin as was shewed before 3. Produceth many plagues rheums obstructions and other inconveniences as hath been also shewed and exposeth one to great danger A good remedy against idlenesse is diligence in some honest calling Iacob and his sons Moses and David were shepherds 1 Sam. 12. 1 2. Let him that hath an office wait upon it This humbleth the minde profits the estate and makes a man able to do good to himself and others interests a man to the things of this life he that labours not must not eat in all labour there is abundance It fits him for religious duties if it be moderate makes the life cheerfull prevents evil fancies Impenitence Impenitence is a great sin under the Gospel Acts 8. 22. The longer one lies in any sin the more is the heart hardened Ier. 16. 1. Ephes. 4. 18 19. He which hardeneth his heart against many reproofs shall surely perish obstinate impenitent sinners shall be destroyed 1 Sam. 12. 25. Impenitence perfectly conforms one to Satan who is in malo obfirmatus and sins without remorse In malo perseverare diabolicum Reasons 1. Repentance is Gods gift therefore denying of it is Gods curse 2. Hereby the highest favour of God is despised the offering of repentance is a mercy that belongs to the second Covenant obstinacy in sinning is a denying of Gods justice and abusing his mercy 3. So long as one lives in any sin without repentance so long God looks on him as continuing in that sin his minde is not changed 4. Without repentance there is no remission Acts 5. 31. Luke 24. 47. therefore the sin against the holy Ghost is unpardonable Heb. 6. 6. because one cannot repent 5. Final impenitency is a certain evidence of ones reprobation Rom. 2. 5. Heb. 12. 17. 6. Under the Gospel there are the greatest arguments and motives to repentance Matth. 3. 2. Acts 17. 30. Christ himself sent Iohn before him to preach the doctrine of repentance and he himself did also preach it he bad men amend their lives because the Kingdom of God was at hand and his Apostles also preacht the same doctrine of repentance He is a wilfull sinner which either holds in himself a purpose that he will sin or is irresolute and not settled in a firm purpose of not sinning or that purposeth to mend but not till hereafter Injustice Injustice is a sin Every man is to have his own and to be permitted the quiet enjoyment of that wherein he hath interest They execute no judgement Salomon saith in the place of judgement there was iniquity I looked for judgement and behold oppression Isaiah Reasons 1. The excellency of the thing abused judgement is a part of Gods authority It is Gods judgement which you execute saith Iehosaphat therefore it is a foul thing to abuse a thing so sacred and of such high respect 2. The causes of it are covetousness distrust of Gods providence shaking off the fear of God and extinguishing the light of nature denying Gods Lordship over the whole world 3. The effects of it are bad 1. It defiles a mans conscience Iudas cast away the thirty pieces which he came unjustly by 2. It will ruinate his state and family A man shall not rost what he caught in hunting 3. It blemisheth the name and stains a mans reputation The Publicans were in such hatefull esteem among the Jews that they were ranked with the very harlots and most notorious sinners because they cared not what nor from whom they gat 4. Riches deceitfully gotten is vanity tossed to and fro by them which seek death a man shall be damned for unjust gain unlesse repentance and restitution come between The Apostle saith God is an avenger of all which do such things Know ye not that the unrighteous shall not inherit the Kingdom of God Intemperance It is an inordinate appetite or immoderate desire and use of meat and drink and this is when a due mean is exceeded either in the costly preparation of them for our selves or others or in the too liberall and excessive use of them so prepared Degrees of intemperance 1. More secret
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
in the Covenant Ier. 31. Heb. 8. The holy Ghost seldom names it without some high expression Psal. 51. Ephes. 1. Remission of sins and of which This Remission is both free and full Isa. 1. 43. Ezek. 25. 18 22. Heb. 8. 12. Manasseh Salomon Paul Mary Magdalen were great sinners yet pardoned God doth of his own free grace and mercy forgive us our sins Psal. 51. 1. Rom. 3. 24. Eph. 1. 7. 1 Ioh. 2. 12. The word remitting or forgiving implies that sinne is a debt or offence as Christ cals it in his form of Prayer God is said to forgive when he takes away the guilt and frees us from condemnation Isa. 44. 22. Secondly The inward cause in God which moves him to it is his grace for God might have left all mankinde under the power of their sins as he hath done the Devils Thirdly The outward meritorious cause is the bloud of Christ. Paul in the Epistle to the Hebrews largely shews that it was the bloud of Christ typified by the Sacrifices that purgeth us from our sins by Christs merits Gods grace is obtained Fourthly The instrumental cause is faith Rom. 3. 25. 5. 1. not considered as a work but as an act of the soul receiving and applying Christ to us not going out to him as love doth for then it were a work Fifthly The immediate effect of it is Sanctification and the healing of our nature Rom. 8. 1. to be cleansed or washed from sin implies both the taking away the guilt of it and giving power against our corruptions For these six thousand years God hath been multiplying pardons and yet free grace is not tired and grown weary Our sins are covered Psal. 32. 1. as a loathsom sore cast into the Sea Micah 7. 19. as Pharaoh and the Aegyptians blotted out as a debt in a book Isa. 44. 22. Psal. 55. 1. Object We have forgivenesse of sins upon a price therefore we are not freely forgiven Answ. Forgivenesse of sins and Christs Satisfaction may well consist whatsoever it cost Christ it costs us nothing 1. It was infinite grace that God should ever intend to pardon a wretched sinner Ephes. 1. 6. 2. That he should give his Son for this and that this sinner should be pardoned and not another Object God will not forgive except we repent and beleeve Acts 2. 19. 10. 42. Answ. God promiseth forgivenesse to such only as repent and beleeve but they have forgivenesse meerly from the grace of God not from the worthinesse of their beleeving or repenting Hos. 14. 4 2. These graces are freely given them To you it is given to beleeve and God hath given repentance to the Gentiles To whom it appertains to remit sins The power of remitting sins belongs only to God I even I blot out thy transgressions Isa. 43. 25. that is true in the Gospel though not well applied Who can forgive sins but God only because it is an offence against him that you may know who hath power saith Christ to forgive sins I say unto thee Walk he only by his own power can forgive it who by his own power can remove any judgement the effect of sinne Ministers are said to remit sins Iohn 21. 23. but that is because they have a special Office to apply the promises of pardon to broken hearts See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ 2 Cor. 5. 18 19 20. An confessio auricularis sit necessaria ad remissionem peccatorum Whether auricular confession be necessary to the remission of sins The Church of Rome will have it necessary for every one to confesse unto a Priest all his deadly sins And such indeed are all whatsoever without the mercy of God in Christ Rom. 6. ult Gal. 3. 10. which by diligent examination he can finde out together with the severall circumstances whereby they are aggravated Nothing will suffice to procure one that is baptized remission of sins without this Confession either in re or in voto as Bellarmine doth expound it This is no small task which they impose upon the people of Christ Quid molestius quid onerosius saith Bellarmine therefore sure they had need to have good warrant for it especially being so peremptory as to Anathematize all which shall refuse to subscribe unto them No general Councel untill that of Laterane under Innocent the third about twelve hundred years after Christ decreed a necessity of auricular confession Erasmus ad Act. 19. affirmeth that it was not ordained by God nor yet practised in the ancient Church after Christ. The hinge of the Question is not concerning confession of sins in general unto a Minister but of particular sins neither whether we may but whether we ought necessarily purpose a manifestation of every known mortal sin and the grievous circumstances thereof or otherwise stand hopelesse of all remission of our sins B. Mort. Appeal l 13. c. 12. S. 1. There is no ground in Scripture for it but much against it in that the Scripture in many places sheweth it sufficient except in some cases to confesse unto God only Besides such Confession as Papists require viz. a particular enumeration of all mortal sins with their several aggravating circumstances is not possible and therfore not of divine Institution Cardinal Cajetane on Iam. 5. acknowledgeth Non agi de Sacramentali confessione That confession Matth. 3. 6. 1. Was not made of every one apart of every particular fault they had committed and secretly in St Iohns ear 2. The Greek word signifieth confession of known faults and overthroweth the recital of secret sins which ear-confession requireth 3. It is contrary to the nature of the meeting which was publick 4. To the nature of a Sacrament administred which being publick required a publick confession of mans corruption 5. This was but once and before baptism and not as the Papists have it here and before the Lords Supper Cartw. in loc The apprehension of the pardon of sin will sweeten every condition 1. Sicknesse Mat. 9. 2. 2. Reproach 2 Cor. 1. 12. 3. Imprisonment Rom. 8. 34. 4. It will comfort one in the remainders of corruption Rom. 8. 1. 5. Deadly dangers The Angel of God saith Paul stood by me this night whose I am and whom I serve 6. It will support us at the day of Judgement Act. 3. 19. Reasons 1. Because sin in the guilt of it doth imbitter every condition even death it self 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger Ierem. 30. 14. and upon mercies as given him to fat him to destruction Secondly This makes a man look upon every affliction as coming from a Fathers hand when he can look on sinne as pardoned Heb. 12. 9. there is an ira paterna Thirdly Remission of sins gives him boldnesse at the throne of grace Ephes. 3. 12. 1 Iohn 3. 21. How to know whether
foolish and unreasonable Vide Daven Determ Quaest. 6. There is a two-fold Obedience 1. Legal so to keep Gods wayes as to do all which the ten Commandments require at all times in all fulnesse without any the least failing in matter or manner which was the bargain made with our first Parents Adam and Eve and which by nature lies on us Do this and live such a keeping of the Law is utterly impossible for Paul saith That which the Law could not do in as much as it was weak through the flesh The Law cannot bring us to heaven because our flesh in breaking it disableth it from giving us the reward which is promised to absolute perfection and by the works of the Law shall no flesh be justified if we could perform such an Obedience we needed not any Mediator 2. Evangelical a true striving to perform the former Obedience it is an upright and hearty endeavour after the fore-named perfect Obedience For the Gospel doth not abolish the Law from being the rule of our life but alone from being the means of our Justification and so from bringing the malediction of the Law upon us but it establisheth the Law as a rule of good life tying and inabling us to labour with uprightnesse and sincerity to perform all things written in the Law in all perfection The Obedience of the Law excludes all defects that of the Gospel all wilful defects and allowed sins This Obedience is two-fold 1. Counterseit false and feigned when the will in some things yeelds to Gods will not because it is his will but because his will doth not much crosse the motions of theirs this is the obedience of hypocrites 2. True and hearty when for Gods own sake principally the will frames it self in all things to stoop unto him Of this there are two degrees one perfect when the will is wholly carried after Gods will without any gainsaying with the full sway and whole swinge of it this was only in Adam 2. Imperfect when the will opposeth it self to its own disobedient inclinations and doth consent to obey and is displeased with its own disobedience We must all set our selves to yeeld true obedience to God How often and earnestly doth Moses inculcate this Deut. 4. 1. 5. 1. If ye love me keep my Commandments saith Christ. Peter saith We must yeeld our selves to God as those that are risen from the dead meaning quickened in soul by vertue of Christs Resurrection 1 King 2. 3 4. Reasons First From God 1. In regard of his right to rule he is the author of our being and continuance he hath also redeemed us wherefore it is pressed on the people of Israel that they ought to obey God above all people because he redeemed them out of the hand of Pharaoh Secondly His fitnesse to rule 1. He is most wise and just to make good righteous and equal Laws 2. Most careful to observe the carriage of men 3. Most bountiful to reward obedience 4. Most severe to punish disobedience Thirdly He hath done us already so much good and laden us with so many benefits that we are ingaged Fourthly To this adde the excellency of his holy Nature for wisdome and goodnesse Secondly From our selves Who are 1. Subject to him as being his Children Servants Subjects 2. Foolish and weak in our selves subject to many enemies dangers Thirdly From the Commandments which we must obey 1. They are most just as holding perfect agreement with right reason and equity teaching us to give God and man his own 2. They are fitted to our good as well as to Gods glory confusion would follow if every one might hate and kill whom he would 3. Obedience is most necessary acceptable profitable and possible praying hearing knowledge of God faith The rule of it must be the Word of God the extent the whole Law in every point Deut. 28. 58. Levit. 19. ult Psal. 119. 6. Act. 13. 22. Col. 4. 12. the whole will of God the form of it is conformity to the Word and will of God The end principal that we may honour and please God Mat. 5. 16. As you have received of us how you ought to walk and please God saith Paul The Properties of it 1. Generality or Universality it must be entire Luk. 1. 6. 2. Constancy I will incline my heart to thy testimonies alwayes to the end 3. Sincerity it must be grounded on Gods authority and aim at his glory Motives to Obedience Consider 1. The Majesty and Excellency of him whose servants you are He is the King of Kings Constantinus Valentinianus Theodosius three Emperors called themselves Vasallos Christi Moses My servant Peter Paul a servant of Christ. 2. The honourablenesse of the work His service is perfect freedom 3. The great priviledges and reward of this service II. Means 1. Take notice of and be abased in the sense of our own disobedience 2. Pray to God to give his Spirit to encline our hearts to his testimonies 3. Consider the necessity fruit excellency and equity of Obedience CHAP. XVI Of the Sanctification of the Conscience COnscience is taken 1. More strictly and properly when it is joined with other faculties of the soul as Titus 1. 15. 1 Tim. 1. 5. In the first it is differenced from the minde in the later from the will 2. More largely when 't is put alone and so it stands for the whole heart soul and spirit working inwardly upon it self by way of reflex So Acts 24. 16. It is a distinct faculty the Apostle seemeth to make it so when he saith of unbelievers That their mindes and their consciences are defiled and because it hath the name of the whole heart given unto it 1 Sam. 24. 5. 1 Iohn 3. 10. and because in the working of it it hath a certain general and universal command over all the other faculties It s proper work is to dispose a man aright to Gods word and to set a work all the rest of his powers for that purpose Conscience is an ability in a man to judge of his estate and actions according to a rule prescribed by God it is no further therefore Liberty of Conscience but licentiousnesse then it is regulated by the Word for the Conscience is Regula regulata Est liber animae ad quem emendandum scripti sunt omnes libri Bern. What Conscience is it is hard to finde as in mens dealings the use of it some making it a distinct faculty from the understanding some an habit some an act it is the understanding reflecting upon its self in its acts in regard of the goodnesse or badness of them Or the judgement that a man gives of himself in reference to the judgement of God There is a kinde of syllogism He that believes in Christ shall be saved But I believe in Christ. He that loves the Brethren is passed from death to life But I love the Brethren Converting Grace reneweth a mans conscience 1. Whereas it
made better 2 Cor. 7. 10 11. 1. In general it is a marvellous help to Repentance it brings forth Repentance never to be repented of There are two comprehensive duties Faith and Repentance Repentance is the turning of the soul from evil unto good it stands chiefly in our affections and consists in turning them from evil godly sorrow and hatred do this 2. More particularly it worketh great care and fear of being overtaken with sin indignation and zeal it makes the soul very humble 3. It is an excellent help to patience and meek subjection to the hand of God I will bear the indignation of the Lord because I have sinned against him Some think it is a crime to mourn for their own sins and those that would be counted Christians of the higher form they say Ministers which presse this duty are legal the Gospel taketh not away the conscience of sinne though it doth the fear of damnation To scoff at mourning and humiliation was once a badg of prophanenesse Those that say justified persons must not mourn for sins may as well say they must not have an heart of flesh Marks of godly Sorrow Consider 1. When we mourn whether we grieve for sinne when we are quiet from crosses and when our sinne is kept from the world and when we have no terrours of conscience then our sorrow for sin is because we have offended God Sin is made grievous indeed by the other effects and when they come the sorrow is made more and more troublesome 2. For what sins we mourn If for such sin as will not bring discredit in the world yet if they offend God more we grieve more this is a good sign 3. In what sort we behave our selves in mourning if we go to God complain against our selves to him confesse to him lament before him seek to reconcile ourselves to him Iudas ran crying to the high-Priest Peter wept to God in secret Motives to godly Sorrow First It is a great evidence of thy love to God Ezekiel 16. later end the Church mournes when he was pacified to her to thinke how she had grieved him Secondly Often meditate of the wonderful fruit godly sorrow brings forth in the soul of man the mournfull Christians which grieve when God cals for sorrow are the most fruitful in afflictions Means or Helps to godly Sorrow 1. Meditation 1. Of the necessity and profit of it if we bewail not our sins we cannot attain pardon of them for Christ is sent to binde up the broken in heart to comfort mourners to refresh and give rest unto the weary soul Zech. 12. 10 12. 13. Iames 4. 8 9. Voluntary sorrow or remorse of heart whereto the soul doth of it own accord strive to work it self by taking pains with it self is exceeding medicinable it hath a purging power a healing vertue Gods Spirit doth work with and by it to the making clean of the heart and hand Godly sorrow breedeth Repentance that is Reformation of heart and life Only the bloud of our Lord Jesus Christ can cleanse from the guilt of sinne and deserve by way of merit the remission of the punishment thereof but the tears of penitent sorrow will help to wash away the stain and filth of sinne and to break the dominion of it from off the soul and to confirm the heart against it a man must grieve for his sins here or howl for them hereafter and by this he shall prevent many chastisements and be armed against carnal sorrow and be made capable of sound consolation 2. Prayer to God that he would perform his promise of taking away the stony heart and giving a fleshy heart in stead of it 3. A good man must represent his sins unto his own soul as exceeding grievous and dangerous and loathsome He must aggravate sinne to himself and cause his understanding to apprehend it a very vile thing worthy to be lamented and wept for more then any thing in all the world besides and to that end he must consider 1. How exceeding many and innumerable his sins are 2. The greatnesse of some of them in regard of aggravating circumstances most grosse and palpable for matter presumptuous for manner against plain and evident light conscience reproofs purposes vows and all helps made even a trade of them I know your great sins saith the Prophet And this people hath committed a great sin saith Moses and so David Forgive mine iniquity for it is great 3. The hatefulnesse of sin in regard of the vile effects thereof First It doth wrong and offend God in his Soveraign Authority and greatnesse and in his wisdom and in his right to the creatures who is so excellent and great Secondly It hath brought much misery upon all the creatures the earth is barren the Sea troubled the air infected and every thing out of order because of sinne We have lost the state of innocency are cast out of Paradise deprived of Gods favour his Image the dominion over the creatures that we had forfeited our right to heavenly glory lost our knowledge of God and of all his excellent creatures The soul of man is dead in sins by reason of sin and his body mortall and both subject to eternall death We are cursed in all that we put our hands to because we have transgressed the Law of God Thirdly Consider Christs sufferings in which we may see the odiousnesse of sinne Fourthly The torments of hell which the damned do suffer because they did not in time bewail their transgressions and we shall endure if we grieve not Fifthly Call to minde the examples of those which have mourned for sins David Peter Mary Magdalen The affections of the irascible appetite follow viz. those which respect their object with difficulty of attaining or avoiding of it CHAP. XXV Hope and Fear I. Of Hope 1. THe Nature of this Affection Philosophers call it Extentionem appetitus naturalis It is an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained though not without difficulty It is a great Question Whether it be more difficult to trust in God for spiritual or temporal blessings The promises for temporal things are not so expresse and they are not fulfilled in the letter On the other side there are more natural prejudices against pardon of sinne then daily bread We do not so easily believe Gods supply of temporal blessings because bodily wants are more urgent He that will not trust in Christ for provision for his body will not trust in him for salvation of his soul. First The object about which it deals is some great and sutable good especially salvation Gal. 5. 5. Col. 1. 3. The good is thus qualified 1. It is Futurum Hope is of good things to come Joy is in a good present fear is of evils to come 2. Possibile else we never expect it herein it differs from despair 3. Difficile because it ever
It is a great debasement for a man to be under that which should be his slave Directions how to get this faculty sanctified 1. We shall never get it under the yoke untill we can get the soul to finde satisfaction in better things Communion with God Paul could abound and want All the Philosophy in the world cannot take thy soul off till grace doe their own rules took not their hearts off because they had not better things to satisfie it 2. Watch diligently over thy senses Satans Cinque-ports what undid Achan I saw a fine garment and then I coveted The Whore in the Proverbs allured the young man by inveigling most of his senses I made a Covenant with my eyes saith Iob. 3. We must be careful of our inward senses our thoughts of earthly things 4. Pray much to the Lord that he would keep us in his holy fear The vegetative soul is a power of attracting concocting and expelling what is superfluous it was not gracious in innocency nor sinful by the fall the perversness of it was brought in by sin but sub ratione poenae CHAP. XXVIII Of the Sanctification of Mans Body and all the External Actions THe body as well as the soul was redeemed by the price of Christs bloud taken into union with him and shall be glorious to all eternity I shall here handle four things 1. The Nature of the Body 2. The Image of God in it before the fall 3. It s Corruption 4. It s sanctifying by the Spirit Of the first It is one of the most curious pieces of all Gods workmanship Psal. 139. 14 15. The operation of the soul much depends on the temper or distemper of the body 2. What the Image of God was in mans body before the fall God is a Spirit how can the body be his Image The Schoolmen say it stood in three things 1. In the admirable frame and composure of it this is not probable 2. In its Majesty which carried a beam of God in it bruit beasts did stoop to him as their Lord. 3. It bore Gods Image significativè it was the vessel wherein the soul did act that holinesse which was Gods Image The comlinesse of any mans body depends not on outward decking but when it is imployed in the works of holinesse 3. The depravation of the body since mans fall It is a great Question Wherein the sinfulnesse of the body lies because there is no sin in it till the soul comes nor when it is gone Yet that there is sin in it appears by 1 Thess. 5. 23. It s sinfulnesse consists in three things 1. In its fitnesse to sin Rom. 6. 13. 2. In its readinesse to sin there is not only a passive fitnesse but an active readinesse in the members to sinne Act. 13. 10. The feet are swift to shed bloud 3. In its greedinesse to the service of sin Deut. 29. 19. The whole body of original corruption dwels in our bodies Rom. 6. Let not sin reign in your mortal bodies This corruption desiles the body within and issues out likewise sometimes it will inwardly burn with lust and anger The members of our bodies are the instruments of sin The Tongue was given man to be an instrument of Gods glory therefore David calleth it his Glory since our fall the Spirit of God saith It is a world of wickednesse One hath written a large Treatise of the sins of the Tongue with that we curse God and rail on men much uncleannesse is acted by it One reckoneth up four and twenty several sins of the Tongue lying swearing ribaldry scoffing flattering quarrelling deceiving boasting tatling c. It is compared to a sharp two-edged sword to a razor to sharp arrows to an Adders sting to the poyson of an Asp to fiery coles to the fire of hell Eyes Eyes full of adultery 1 Pet. 2. an evil eye a covetous eye Ears A deaf ear to that which is good itching ears Hands Full of violence oppressing Feet Swift to shed bloud 4. The work of Grace in sanctifying mans body When the whole work of Sanctification is intended God sometimes names onely the sanctifying of mans body Rom. 12. 1 Thess. 4. 3 4. Rom. 6. 12 13. 1 Cor. 6. 13 19. The work of Grace in sanctifying the body stands not in making it the immediate and proper subject of Grace that being spiritual cannot have its seat in mole corporea but in these particulars 1. It shall be no longer at the command of the devil or a lust 1 Cor. 6. 15. Iob 31. 1. Psal. 141. 3. 2. It is consecrated to the Lord Rom. 12. 1. 1 Cor. 6. 19 20. It is made the Temple of the holy Ghost where the holy Ghost resides he will spiritually adorn it that it shall be no more inthralled to sin 3. It is taken into a real and indissoluble union with God himself 1 Cor. 6. Your bodies are the members of Christ. 4. Our bodies are the instruments by which the Spirit of God and our souls work Sanctification Rom. 6. Give up your members as instruments of righteousnesse 1 Cor. 6. 20. David often calleth on his tongue to blesse God naming it his glory it exalts Gods praises ministers grace to the hearers Psal. 141. 3. The bridling of the tongue standeth 1. In forbearing words 1. Sinful simply whether 1. Impious against Gods 1. Being Authority and Greatnesse 2. Worship and Word 3. Name and Honour 4. Sabbath and Rest. 2. Injurious against 1. Those that we have relation to 1. Betters irreverent 2. Equals comparing and disgracing 3. Inferiours vilifying contemning 2. All men viz. 1. Unkinde passionate provoking and bitter words against the sixth Commandment 2. Impure unclean against the seventh 3. Fraudulent and deceitfull against the eighth Commandment 4. Whispering slandering flattering bragging backbiting against the ninth Commandment 2. Superfluous too many Prov. 10. 8 10. 1 Tim. 5. 11. 3. Impertinent not to the purpose not concerning ones self Psal. 73. 9. 4. Idle to no purpose Matth. 13. 36. 5. Unseasonable uttered out of time and place as to apply the comforts of the Gospel to him which is not at all humbled or denounce the terrours of the Law against one who is too much already pressed with the sense of his sins 2. In using speech which is 1. Alwayes gracious viz. 1. Discreet 2. Gentle 3. Lowly 4. True 2. Often religious Motives to preserve our bodies in purity Consider First What an excellent piece the body of man is in the Lords Creation of it wherein the Power Wisdom and Goodnesse of God appears Secondly Rather then it should be lost Christ hath bought it with his precious bloud 1 Cor. 6. Thirdly Thy body is joyned to Christ and all the members are made members of his body Fourthly The holy Ghost dwels in it God hath two thrones the highest heavens and the body and soul of a believer God would not let any natural filthiness be amongst them while he was present
unto this was first devised by the Septuagint so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this prayer made by the Evangelists in imitation thereof neither of both being any where to be found but in Scripture only The prayer of Agur Prov. 30. 8 9. Lechem Chukki the bread of my competent allowance is the same with this here which Tremellius well observing in his most elegant Hebrew Catechism renders this Petition in those very words of Agur as though our Saviour had reference to them M. Medes Diat par 4. on Prov. 30. 8 9. Some say that both this place and that Pro. 30. 8 9. are taken from that place Exo. 16. 16 17 18. We pray in General That the outward blessings and comforts which we doe possesse may be given us of Gods free love and favour that they may be gifts of the Covenant Hosea 7. 18. and that we may taste his love in them Particularly 1. We beg contentation 2. Love of Justice and Righteousnesse 3. Sanctification of whatsoever we enjoy Consider ones self as one man so we pray for First Life and the continuance of it life makes us possesse the other comforts and length of dayes is a gift of wisdom Prov. 3. 16. Secondly For food the prop of life without which it cannot stand The utter want of food subjects us to temptations that the minde cannot think of any thing else Matth. 4. 1. Thirdly Raiment clothes to cover our nakednesse they are necessary 1. To keep us from cold 2. To hide our uncomely parts to make us comely Fourthly Fitting sleep which is necessary because 1. It much refresheth the minde 2. Cheereth the body 3. Preserveth health 4. Is the most natural recreation Fifthly Health strength of body and vigour of minde Sixthly Gods blessing on our food apparel sleep physick labours As we are members of a Family we pray for these blessings 1. Peace and quietnesse in the family 2. Good and comely order 3. Blessing on the Governours good servants that are faithful diligent trusty laborious wise 4. Governours are to beg faithful servants Inferiours that they may be lawfully protected rewarded and respected according to their pains As members of a Commonwealth we pray for 1. Protection by the Magistrate from all wrongs 1. That we may possesse our own with quietnesse 2. That we may quietly reap what we have sowed Petition 5th And forgive us our trespasses as we forgive them that trespasse against us In the former Petition we are taught to ask temporal blessings for the maintenance of this present life Now in this Petition and in the last our Saviour teacheth us to ask spiritual blessings for the obtaining of a better life Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred viz. our Justification and Sanctification For in these two the Covenant of grace and the benefits which in this life we receive by Christ do consist Heb. 10. 16 17. See Luke 1. 13. To forgive is so to passe by an offence as neither to exact nor to expect any thing either in way of recompence or punishment for it Both recompence and punishment are counted a kinde of satisfaction which is directly contrary to remission God doth freely and fully discharge us from all our sins Forgivenesse being an act of God it must needs be both free and full For whatsoever God doth he doth freely for himself without any former desert without expectation of any future recompence In this prayer we do not only get further assurance of the pardon of our sins as some conceive but a real forgivenesse of our daily sins that saying Our sins past present and to come are all forgiven at once is true 1. In respect of Gods purpose 2. In respect of the price of our redemption 3. In Christ our Head yet sins to come cannot actually be forgiven to the person before they be committed Pardon supposeth alwaies an offence past Rom. 3. 25. Ier. 33. 8. remembrance is of that which is past 2. Confession and repentance is constantly joyned with pardon of sinne in Scripture Acts 3. 19. 1 Iohn 1. 9. therefore remission of sinne is of sins past one cannot repent of that which is to come 3. To the pardon of sinne the Lord requires faith in a Mediator In the Law they confessed their sins on the Sacrifice put the sins on the scape Goat 4. Remission of sin is a judicial act Justification respects God as a Judge he cannot pardon sin before it is committed 5. This Doctrine that all sins to come are pardoned layes the foundation of two corrupt principles 1. That justified persons need not confesse sins 2. That they may take as much comfort in the grace of God in all their sinful courses as if they walked never so holily In respect of sins past and formerly pardoned we pray for greater assurance of that pardon or rather for the continuance of assurance we have received because this daily Petition is a means appointed by God to work that assurance but for the sins that daily are committed it is the direct pardon of them which we desire of God in this Petition And if these words Forgive us do signifie Make us to know that thou hast long since forgiven us as the Antinomians say then why shall not the next words As we forgive receive the same interpretation and why should it not also hold in the 4th and 6th Petition This Doctrine overthroweth the heresie of the Novatians who do deny the forgivenesse of sins after Baptism The original word which we translate Trespasses properly signifies Debts St Luke setting down this form of prayer thus expresseth this Petition Forgive us our sins for we also forgive every one that is indebted to us that is which hath offended us Sins are called Debts because for them we owe punishment For as in the Law there are two things 1. Praeceptum commanding or forbidding and 2. Sanctio threatning punishment against the transgression of the precept so in every sinne there are two things answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fault transgressing the Law and the reatus binding over the transgressour to the punishment In respect of which punishment every offendour of the Law is a Debtour untill either the Debt be remitted him or else he hath born the punishment which is without end When we pray therefore that the Lord would forgive us our debts we do not only desire that the Lord would forget the fault but also that he would remit the punishment unto which the guilt of our fault doth binde us over The Papists hold that the Lord many times forgiveth the fault and retaineth the punishment But sin is called a debt in respect of the punishment which we owe for it and therefore this debt is not remitted if the punishment be retained Again the mercy of the Lord pardoneth no sin for which his justice is not satisfied Sinne is like a debt First
creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
like Paracelsian Physick if it do not cure it will kill 4. None do lose such high services Matth. 7. 22 23. they do not the work of the Gospel with a Gospel-spirit and out of a Gospel principle 5. Satan will insult and triumph over none so much as Gospel-sinners Matth. 12. 43 44. 6. The worm of conscience will not feed so fiercely on any Mar. 9 43. when he compares his former hopes with his present irrecoverable condition because no sinners had those helps nor were raised to those hopes Ponder on your own sins what they are and what they have deserved Look on original corruption the foul sea of all wickednesse which is called a body of sinne Rom. 6. 6. A Law in our members Rom. 7. 23. Consider that thou hast a naughty nature whereby thou art averse from God and goodnesse and extreamly prone to all sin Psal. 51. 5. Isa. 48. 8. all men in every part are under the guilt and power of it Rom. 3. 16 23. 2. Humble thy self Labour to be base for this though thou hast not committed such foul sins as others yet if God should leave thee to thy self and thine own evil heart thou wouldst soon be as bad as the worst 3. Call to minde likewise the grosse actual sins thou hast committed before or since thy calling Wast not thou given to all manner of pollution before the Lord gave thee knowledge of him and since thy calling 4. Consider thy continual daily slips and infirmities thy sins of omission and commission how apt thou art to be angry impatient thy carnalnesse in good duties and distraction in the performance of them thy forgetfulnesse of God and thy later end 5. Consider also whether there be not some unknown secret fault that thou hast not yet repented of and pray to God to discover it to thee Lastly Call to minde what sins thou hast committed since the last Sacrament and bewail them Meditate also on the sufferings of Christ for these grosse sins and daily iniquities His great abasement Psal. 22. 6 7 14. to 19. v. Isa. 53. 3 4 5 6 7. to the 11. v. He was born like a beggar lived like a beggar the Devil tempted him he was falsly accused betrayed by one of his Disciples denied by another forsaken by the rest He was amazed with fear and incompassed with sorrow Mark 14. 34. Two of the most tormentful passions was in an agony and did sweat drops of cloddy bloud in such abundance as it fell to the ground was condemned mocked spit upon whipped with rods after the manner of the Romans crowned with thorns laden with the Crosse nailed on it stretched and retched in all his joynts He suffered much in his body but his chief sufferings were in his soul Isa. 53. 10 11 12. He took our soul as well as body and came to redeem it that being the chief part Quicquid induit Christus obtulit He suffered 1. As a publick person as the second Adam Rom. 5. 14. 2. For our sakes and benefit Isa. 53. he is said six times to bear our iniquities 3. Not only for our good but in our room Heb. 7. 22. not onely nostro bono but nostro loco 1 Tim. 2. 6. Mat. 20. 28. for otherwise he should have suffered no more then other men the Martyrs suffered for the good of the Church Col. 1. 24. 2 Tim. 2. 10. 4. He took upon him the burden of our sins by way of imputation 1 Pet. 2. 24. 2 Cor. 5. 21. Smite on your brests and say For my worldlinesse anger all these evils befell my Saviour Lord for thy mercy sake in Christ pardon and heal me Shall I pollute my body with uncleannesse when Christ suffered so bitter things Shall I ever be angry again O Lord by thy grace I will not Let me have thy power to kill these sins See the strictnesse of divine justice and the dreadfulnesse of Gods wrath God spared not his own Sonne and when his Fathers wrath lighted on his soul he was much troubled and the great evil of sinne it caused Christs humane nature to be â—â—raid Matth. 26. 38. The desert of sinne is seen in Christs suffering 1. In respect of the person who suffered for it Gods only Son who never provoked him Iohn 3. 16. Rom. 8. 31. 2. In respect of the penalties he underwent for sinne it made him to cry sweat and pour out strong supplications Isa. 53. 10. The Law shewed the filthinesse and evil of sinne by the many Sacrifices and aspersions of bloud which it required but they were of beasts and their bloud but the Gospel shews the demerit of sinne more fully and how odious it is to God since Christ must die to expiate it and also the abundant love both of the Father in delivering his own Sonne to death for the salvation of sinners Iohn 3. 16. 1 Iohn 4. 9 10. Rom. 8 32. and of Christ in taking upon him our nature and in exposing himself to so much misery here on earth and at last to an accursed death for us Phil. 2. 7 8. We are to remember Christ in the Sacrament 1. Because the Lord will have in the Sacrament of the New Testament the great end of the Passeover to be accomplisht Exod. 12. 14. 2. That we may answer the goodnesse of Christ to us he hath us alwayes actually in remembrance Exod. 28. 21 29. 3. Because if we have any benefit by this Sacram nt God must remember Christ for us 4. Upon our actual and affectionate remembrance of Christ depends all our benefit by this Sacrament We have dispatched the examination of our sins in the next place our graces are to be examined The graces that must be tried and examined are our Knowledge Faith Re 〈…〉 Love and hungring after Christ the truth growth or wants of them 〈…〉 examined The truth of them 1. Knowledge The words examine shew forth discern and judge all betoken knowledge We must get Knowledge 1. Of the Law of God 2. Of the Doctrine of Redemption by Jesus Christ. 3. Of the Nature Necessity and Use of the Lords Supper We must know our estate by nature and by grace 1. Because otherwise we cannot be thankful to God for his benefits as we ought 2. In the Sacrament Christ is offered and the Covenant sealed By nature we are dead in sin and bondslaves of Satan by grace we come to be children of God and heirs of salvation We must know what the elements and actions in the Sacrament signifie That the bread signifies the body of Christ and the wine his bloud that the breaking of bread betokens the crucifying of Christ that the giving of the bread and wine notes the action of God the Father offering Christ to all and bestowing him effectually upon every worthy receiver the receiving of the bread and wine signifies our receiving and feeding upon Christ by faith 2. Faith is required in those that come worthily to the
will destroy the whole world as in the Angels Adam all sin is virtually in every sin It is also a Judge condemning sin Iohn 5. 41. Ezek. 22. 2. it passeth sentence on mens estates and actions 1 Cor. 14. 24 25. Heb. 4. 12 13. 10. 27 mortifies their corruptions Tit. 2 13. 2 Cor. 7. 1. The Spirit mortifies sin not only by infusing a new principle of grace but by restraining the old principle of sinne Rom. 6. 12. Psal. 19. 13. Secondly The Law Habet rationem fraeni hath the nature of a bridle to check and restrain sin 1. By setting before men its perfection Psal. 19. 7 13. Iam. 1. 25. 2. By exalting in a mans heart its authority Iam. 2. 8. 3. By shewing the danger of the curses in it Iob 31. 23. 4. By setting before men its preciousnesse Psal. 119. 103 104. 5. By shewing us that God observes what respect we bear to his Law Isa. 66. 2 3. Thirdly The Law is arule to direct in the way of duty It is 1. A rule within ordering a mans inward disposition The Spirit of God in the work of Regeneration stamps the Law of God in the heart and makes use of it to change the inward disposition Rom. 7. 9. Psal. 19. 7. See Ier. 31. 32. Act. 17. 38. Grace is given by the Gospel but it makes use of the Law Fides impetrat quod lex imperat Aug. 2. It is a rule without to guide a mans way a rule of all Gospel-obedience 1. Because the Gospel sends us to it for a rule Luke 16. 29. Iames 1. 25. and 2. 8. 2. Christ hath left us an example of all obedience Matth. 11. 29. Iohn 13. 15. 3. So far as the best men come short of the Law they sin 1 Ioh. 4. 3. 4. It hath all the properties of a rule it is 1. Recta Psal. 19. 7. 2 Promulgata published Hos. 8. 12. 3. Adaequata Psal. 119. 9. shall be our Judge hereafter Rom. 2. 14 15. God requires not only abstinence from evil but the doing of the contrary good Isa. 1. 16 17. Psal. 34. 14. Rom. 12. 9. Reasons 1. In regard of God 1. He hates evil and delights in good 2. The divine mercies are privative and positive Psal. 84. 11. 2. In regard of the principles of spiritual life we must have communion with Christ both in his death and resurrection Rom. 6. 11. The Law as a Covenant of works is in all these respects a servant to the Gospel and Gospel-ends I. As a Glasse and a Judge 1. By exalting free grace Paul and Luther being cast down with their sins exalted free grace 1 Tim. 1. 13 14. 2. By exalting the bloud of Christ the more one apprehends his sinne the more orient will the bloud of Christ be to the soul Philip. 3. 8 9. Rom. 7. 24 25. 3. By qualifying the soul and preparing it for Christ Luke 3. 5. Matth. 11. 28. 4. By making a man pliable to God ever after the discovery of our sin and misery by the Law and of free grace works a childe-like obedience Isa. 11. 6. 5. By making a man fear sin ever after he hath been under the hammering of the Law Psal. 85. 8. Hos. 3. 5. 6. By making one set a high price on the Spirit of Adoption Res delicata Spiritus Christi Tert. II. As a bridle the Law is the Gospels servant in restraining sinne the Gospel can use the Law above its nature and contrary to the use that sinne makes of it The Law cannot give grace to assist in duty and to restrain in sin Restraining grace serves the ends of the Gospel 1. In respect of wicked men though the Law restraining kils not sin in the ungodly yet the very restraint of the action is a great mercy 1. It makes a man lesse wicked 2. Keeps men from corrupting others 3. Lessens their torments the common graces of the Gospel making use of the restraints of the Law keep some wicked men from those grosse enormities that others run into 2. In respect of the godly 1. Preserves them from sinne before their conversion 2. It restrains their lusts Act. 23. 1. and after their conversion keeps them from sin Psal. 19. 13. by the restraints of the Law and the Gospel I shall in the next place lay down certain general rules which may direct us in the right interpretation of the ten Commandments 1. Because the Law doth comprehend all our duties to be performed both to God and man Luk. 10. 26. therefore the interpretation of it must be sought and fetcht out of the Sermons of the Prophets and Apostles and the Doctrine of our Saviour 2. Whereas some Laws are laid down in the form of a command and most of them viz. eight in the form of a prohibition we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandment which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the Ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments And in the third Commandment under the prohibition of taking Gods name in vain is commanded the taking up of it with all holy reverence and fear Thou shalt have no other gods that is thou shalt have me for thy God Keep holy the Sabbath that is do not break it 3. Every Commandment of God is spiritual and doth binde the inward man as well as the outward Humana lex ligat manum linguam divina verò ligat animam Original sinne is condemned in the whole Law but it seemeth to be directly condemned in the first and last Commandment for these two concern properly the heart of man the first respecting it so far as it concerneth God the last so far as it concerns man whether himself or others 4. In respect of the authority that commands all the precepts are equal Iames 2. 11. In respect of the objects of the duties commanded the Commandments of the first Table are of greatest importance Matth. 22. 38. if equal proportion be observed and comparison made because the services therein required are more immediately directed unto God and consequently he is more immediately concerned in them then in the duties of the second Table 1 Sam. 2. 25. Isa. 7. 13. The negative Commandments binde us more strongly then the affirmative for they oblige us alwayes and to all times the affirmative although they binde us alwayes yet they binde us not to all times A man is not bound alwayes to worship God but he is bound never to exhibit divine worship to a creature He is not bound at all times and in all places to professe his faith but he is
315 Distinguished l. 4. p. 316 Four things in sin ibid. A raigning sin what and how known l. 4. p. 317 The evil of sin l. 4 318. to 320 The degrees of sin l. 4. 321 322 Sins of omission worse then sins of commission in some respects l. 4. p. 323 What sins make us like the devil â— 3. p. 287 Sins against the Gospel greater then against the Law l. 4. p. 323 324 All sins are mortal l. 4. p. 324 to 327 God not the cause of sin l. 4. p. 326. to 329 How we communicate with other mens sins l. 4 p. 328 329 The punishments of sin l. 4. p. 329. to 331 National sins what l. 4. p. 331 Signs of a Christian in regard of sinne l. 4. p. â— 332 He may have great corruptions ibid. 333 Two Questions about sin resolved l. 4. p. 335 336 The Saints are carefull to preserve themselves from sin and especially their own iniquities l. 4. p. 336. to 339 The sinfulnesse of â—â—n should chiefly cause us to forbear it l. 4 p. 338 We must not only avoid but abhorre sin l. 4. p 338 339 We must take heed of little sins and secret sins l. 4. p. 339 How God punisheth the sins of parents in their children l. 9. p. 769 Sitting What Christs Sitting at the right hand of his Father means l. 5. p. 441 442 Of Sitting at the Sacrament of the Lords Supper l. 8. p. 735 Socinians Socinians reject all things in Religion which they cannot comprehend by reason l. 1. p. 9 Confuted l. 4. p. 330 Sorrow Christs Sorrow godly l. 5. p. 428 429 Sorrow in us what and its sanctification l. 7. p. 565 566 Spectrum unde l. 3. p. 285. m Spirit Spirit what l. 2. p. 136 138 God is a Spirit ibid. 137 Angels are Spirits l. 3. p. 270 Starres how distinguished l. 3. p. 260 Steal Steal What it is l. 9. p. 827 It is forbidden ibid. Stork Stork why so called l. 3 p. 263 Her love to her young ones and theirs likewise to her l. 3. p. 263 265 Subjects Subjects their duty l. 9. p. 832 833 Sufferings Christs great Sufferings l. 5. p. 425. to 438 Sâ—n the making of it a great work l. 3. p. 258 259 Superstition Superstitian whence and what a great sin l. 9. p. 784 Supper The divers names of the Lords Supper l. 8. p. 878 879 How described l. 8. p. 879 The ends of it l. 8. p. 688 It is to be taken in both kinds l. 8. p. 687 688 Scandalous persons are to be kept from it l. 8. p. 682 Yet one may receive with the wicked l. 8. p. 683 684 Whether Iudas received the Sacrament of the Lords Supper l 8. p. 684 685 At what time the Lords Supper was instituted and its elements l. 8. p. 685 686 The elements may not be changed l. 8. p. 689 690 The breaking of the bread in the Supper not an indifferent Ceremony l. 8. p. 690 69â— It is not material whether the bread be leavened or unleavened l. 8. p. 691 692 Whether it be necessary to mingle water with the eucharistical wine l 8. p. 692 693 694 The consecration of the elements l. 8. 694 695 The elements must not be adored l. 8. p. 696 697 The Sacrament is not to be carried up and down l. 8. p. 700 The necessity of the Lords Supper l. 8. p. 705 And why we must receive it l. 8. p. 706 Of preparation for it l. 8. p. 706. to 721 There must be due carriage at it l. 8. p. 731 732 And after l. 8. p. 722 How oft it ought to be received and the gesture at it l. 8. p. 732. to 736 Surety Surety what l. 5. p. 451 452 Christ is our Surety ibid. Sybils were counterfeit pieces l. 1. p. 15 Synods Synods what they are and their kindes l. 6. p. 469 470 What required to them who are to be called to them and whether General Councels may erâ—e l. 6. p. 470 471 Whether Councels or Synods be above the Pope l. 6. p. 472 Syriack Syriack it was spoken in our Saviours time l. 1. p. 42 The Syriack translation of the New Testament l. 1. p. 62 63 T Tale-hearing TAle-hearing Hearkning to Tale-hearers is â—â—in l. 4. p. 381 382 Targum why so called l. 1. p. 60 Tempter Tempter the devil so called and why l. 3. p. 282 His wayes of Tempting ibid. How to know his Temptations l. 3. p. 284 285 Christ was Tempted by him l. 5. p. 426 427 How the devil and world Tempt and how God preserves his people l. 8. p. 650 651 Theology what it is and its several kinds l. 1. p. 2 Thessalonica a chief City in Macedonia l. 1. p. 48 Thessalonians who do best on both ib. Testament The Scripture is distinguished into the Books of the Old and New Testament l. 1 p. 28 29 Why the Scripture is called a Testament l. 1. p. 29 The Books of the Old Testament for the most part were written in Hebrew l. 1. p. 29 And how divided ibid. Of the New in Greek l. 1. p. 41 And why ibid How divided l. 1. p. 40 to 44 Thanksgiving See Feasting Thought A Christian is to make conscience of his Thoughts l. 9. p. 850 The cure of evil Thoughts l. 9. p. 8â—0 Thunder what it is and its use l. 3. p. 243 244 Timothy who do best on both Books l. 1. p. 48 Titles Titles of Books not used heretofore l. 1. p. 30 31 Whence the Hebrews take the Titles of their Books l. 1. p. 31 Titus who best expounds him l. 1. p. 48 Torpedo hath a benumming quality l. 3. p. 262 Tostatus commended l. 1. p. 117 Traditions Traditions what they signifie l. 1. p. 92 93 Reasons against the Popish Traditions l. 1. p. 94. to 99 The several kinds of them l. 1. p. 95 96 Translate The Scriptures ought to be Translated into vulgar Tongues l. 1. p. 21 22 The several Translations of Scripture l. 1. p. 60 to 65 Transubstantiation refuted l. 8. p. 697 to 700 Trees Trees their nature and use l. 3. p. 256 to 259 The Tree of Life and Knowledge of good and evil in Paradise why so called l. 3. p. 294 Whether the Tree of Life was a Sacrament ib. Trinity Trinity the word hath sufficient ground in Scripture l. 2. p. 204 The mystery of the Trinity cannot be known by the light of nature l. 2. p. 204 Yet it is necessary to be known by them that will be saved l. 2. p. 205 A difference between Trinity and Triplicity ibid. The Doctrine of the Trinity explained and applied p. 204. to 216 True The word of God is True and certain l. 1. p. 82 God is True l. 2. p. 183 184 Truth what it is and the several kinds of it l. 2. p. 183 V VAin glory l. 4. p. 382 Vatablus commended l. 1. p. 116 Versions The several Versions of Scripture l. 1. p. 60 to 64 What authority they have l.
11. 12. ubi per Testimonium tam Hebraeorum quam Christianorum Interpretes librum legis intelligunt Buxt Epist. Dedicat. ad Anticritica Hist. Eccles. 18. * Ista ita se habere sine ulla alia curiosa indagatione pro certo credimus Noli ergo in his quae fide duntaxat rectè intelliguntur curiosè refutandis laborem frustra consumere quaerereve quî ista fieri aut non fieri possint Quod si credis mihi quaedâ—m sciscitanti responde Quibus obstupefactus Philosophus Credo inquit Et gratiis illi actis quod ipsum devicisset non solùm eadem cum sene ipse sentire verum etiam consilium dare coepit illis qui perinde erga fidem Christianam atque ipse antè affecti erant ut jam doctrinae Christianae assentirentur atque jusjurandum adjecit se non modo sine numine divino mutatum esse sed etiam vi ac virtute quadam inexplicabili ad religionem Christianam conversum Doctrina Dei quidem praecipua pars Evangelii fuit non tantum in dubium vocata sed etiam damnata doctrina nimiruÌ„ de perseverantia Sanctorum in fide ex qua pendet articulus de certitudine salutis nostrae per Christum Haec verò doctrina de perseverantia pendet à doctrina de immutabili sanctorum electione ac praedestinatione sine qua doctrina articulus de gratuita per Christum justificatione nullo modo consistere potest Zanch. discept cum Marbachio Tota haec doctrina Christi est Apostolorum explicata ab Augustino recepta ab Ecclesia Catholica renovata à Luthero Bucero totius Germaniae duobus luminibus Id. ibid. * Anno 1540 intercedente Cardinali Contareno à Paulo III. petierunt ut vitae illud institutum Pontificia autoritate confirmaret Qui addita hae cautione illud ratum habuit ne plures quam 60 viri ad eam societatem adscriberentur Sed cum postea animadverterent illam vitae rationem ad restituendam resarciendam nutantem labascentem Pontificiam Ecclesiam prae caeteris ordinibus maximè idoneam esse 1543. anno decrevit ne ullis vel locorum terminis vel personarum vumero societas haec Iesu nomine insignita circumscriberetur Chemnit in exam part 1. Decret Conc. Trid. Praef. Certò constat Regem Hispaniarum si selum Angliam cum Belgio donare posset totiâ—s Europae magnaeque partis mundi Monarcham citò evasuruÌ„ Iam verò ad evertendos Anglos nihil tam conducit quam dissensio discordia inter illos excitata tum perpetuoque nutrita quod citò occasiones meliores suppeditabit Campanellae de Monarch Hisp. Discur c. 25. Equidem nulla opportunior aut major potentia est ad opponendam classem Anglicam quam potentia Hollandiae Zelandiae Nam hae non solum navium numero sed etiam experientia maritima omnes alias multis parasangis antecedunt ut taceam jam de ferocia divitiis gentium Campan ib. c. 27. * Si quis locus ipsis objiceretur respondebant nos literae minimè obnoxios esse sed Spiritum qui vivificat sequi oportere Calv. adversus Libertinos c. 3. Vide plura ibid. Juvenal Satyr Aug. de civ Dei l. 1. c. 25. Lomb. * De civit Dei l. 11. c. 21. Ludov. Viv. in August loco citato Psal. 136. 5. * See D. Arrowsmith on that Text. See his 8 9 10 11 14 15 16. 17. Chapters Deus creavit hominem rectum naturarum autor non utique vitiorum sed sponte depravatus justéque damnatus depravatos damnatosque generavit Omnes enim fuimus in illo uno quando omnes ille unus corrupit quia per foeminam Iapsuâ— est in peccatum quae de illo faâ—ta est ante peccatum August de civit Dei l. 1â— â— 14. Doctor Twiss against Hord. Nam ista colluvies ab aliis haereticorum sectis in eo differt quod non tantum certis in rebus erraverit verum sit immensum quoddam stupendorum deliriorum mare adeò ut vix unius Anabaptistae caput reperiri possit quod non sit imbutum aliqua opinione diversa à reliquis Calv. Instruct. advers Anabaptistas Laeti compend Hist. Univers Period German Art 2. p. 536. I had this salutation from one judicious Divine Sir You study to make us idle 1. God takes notice of the time of mens enjoying the Gospel 2. He expects proficiency according to this time 3. Men that live under the Gospel ought not only to be instructed but teach others according to that condition wherein God hath set them not by way of office 4. Such must be first instructed themselves in the principles of Religion 5. There are principles of Religion Fundamentals such Doctrines on which all godlinesse is built 1 Cor. 3. 12. and all superstructions must agree thereto 6. There is an order and method to be observed in bringing men to the knowledge of the Gospel viz. to instruct them in the principles first 7. Those that are not instructed in principles are not capable of higher doctrine 8. Ignorance in principles is a just ground of reproof and a great matter of reproach to those that live under the Gospel Mark 1. 15. This takes in the right knowledge of the Law and sinne the transgression of it its nature desert that one must mourn for it and turn from it * Apostolus Baptismorum meminit quia ad statos inter veteres Baptismi dies alludit Paschae nimirum Pentecostes ubi plures simul baptiâ—ari consueverant vel quia de plurium Baptismo simpliciter loquitur Spanhem Unum est judicium irrâ—tractabile valens in perpetuum Grot. See M. Foorths Exposit. of the Apost Cat. * Dr. Field of the Church l. 5. c 22. Isa. 28. 16. 1 Cor. 3. 11. * Quod est ab ipsis positum praedicatum Jun. ad Bellar. cont 3. lib. 3. cap. 23. The Prophets and Apostles are not fundamenta fundantia but fundata such foundations as themselves had a foundation even the Lord Christ the ground of a Christians faith is Thus saith the Lord thus it is written The Observation Sermo qui rudes in Christo inchoat Fundamenti vocabulum est metaphoricum ab aedificantibus sumptum atque denotat illud totius structurae firmamentura in imo positum quo sustentatur aedificium quoque subducto corruit protiuâ—â— in frusta dilabitur Davenant adhort ad pacem Eccles. c. 2. Extet communis formula cetechismi in usum puerorum â—â— qui erunt rudiores in populo sic ipsa veritas illis familiaris reddetur ac â—imul eam ipsam discent ab imposturis corruptelis discernere quae sensim apud cessantes irrepere soleâ—t Plane enim tibi persuasum esse oportet Ecclesiam Dei catechesâ— carere non posse c. Calvinus Epist. pro Lectori Angliae 1 Sam. 1. 25 Prov. 22. 6. See Prov. 6. 22 Prov. 31. 26. which is meant chiefly of instructing
may be done or not But if thou beleevest answer me some Questions with which things the Philosopher being astonished answered I beleeve and giving him thanks that he had overcome him was not onely of the same judgement with the old man but also began to give counsell to others who were before enemies to the Christian Faith as well as himself to assent to the Christian Doctrine and added an Oath that he was not onely changed by a divine Deity but also by a certain unexpressible force was converted to the Christian Religion If Zanchy may be credited the perseverance of Saints in the Faith is a main part of the Gospel Vedelius in his Panacea Apostasiae bono constantium lapsorum praescripta l. 1. c. 3. shews that an Apostate breaks all the ten Commandments I wish that the Reformed Churches by their unhappy divisions fomented by the Boutefeus of Christendom the lesuites do not weaken themselves and accomplish their enemies great design It is observed by Chemnitius that in the year 1540. the Iesuites by the Intercession of Cardinal Contarenus did obtain from Paul the III that he would confirm that order by his Pontificial Authority who did ratifie it with this caution that onely threescore men should be of that Society But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome he decreed in the year 1543. that this Society of the Iesuites should not be limited to any either terms of places or number of persons It is also observable what Campanella laies down in his discourse of the Spanish Monarchy It is manifest saith he that the King of Spain if he could subdue England with the Low-countreys would soon become Monarch of all Europe and a great part of the world Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch and perpetually nourished which will soon saith he afford better occasions In Chap. 27. of the same Book he speaks much to the same purpose Parsons the English Jesuite in his Memorial for Reformation or a remembrance for them that shall live when Catholick Religion shall be restored unto England he would have the grand Charter burnt the municipal Laws abrogated and the Innes of Court converted to some other use that for Lawyers Then for Divines The Colledges in both the Vniversities should be onely in the power of six men who should have all the Lands Mannors Lordships Parsonages c. and what ever else belonged to Church or Cloister resigned into their hands That at the beginning no mans conscience be pressed for matters in Religion then that publick disputations between Papists and Protestants be held in both the Vniversities That for some years it will be more commodious for the publick and more liberty for the Preachers to have no Appropriation nor Obligation to any particular Benefice but Itinera mitto caetera M. Smiths Preface to Dailles Apology for the Reformed Churches translated by him He saith there he hath been told by the London Booksellers that at the least thirty thousand Popish Books have been printed here within these three last years Shall the Iesuitical and heretical party be so active for Popery for errour and shall not the Orthodox be as studious to hold fast and hold forth the Truth Let Magistrates make the interest of Christ his Truths his Worship his People their great interest let them discountenance gross errors and damnable heresies Let Ministers preach down pray down live down those abominable Doctrins now amongst us Let all the people of God study Fundamentals labour to be stablisht in the Truth and in their places oppose Falshood Libertinism and all horrid Blasphemies and pray earnestly to God that he would cause the false prophets and the unclean spirits to pass out of the Land Zech. 13. â— and I should yet hope though our case be very sad that God would continue his Gospel still amongst us in power and purity though by our sins we have forfeited so great a mercy Which blessing that it may be vouchsafed unto us though altogether unworthy shall be the prayer of Your true Christian Friend and hearty well-wisher Edward Leigh TO THE Christian and Candid READER READER DIvers have since the publishing of my Treatise of Divinity consisting of three Books exprest their good esteem thereof and withall have said that if the like were done upon the whole Body of Divinity it would be a very usefull and profitable work I have therefore inserted divers things into the former Treatises and also enlarged them so farre by the addition of other Subjects as to make a compleat Systeme or Body of Divinity I relate not here of the Covenant and Promises Asslictions or Martyrdoms because I have in my Books of Divine Promises and Saints Encouragements sufficiently discussed those several points Divines go different wayes in their handling of positive Divinity and give several Titles to their Books Some call their Work A Systeme of Divinity Others A Synopsis Others A Syntagma Others Common places Some The Mâ—rrow Some The Body of Divinity Others The Summe of Divinity There are Calvins Institutions Bullingers Decads Zanchies Works Gerhards Common places Ursins Summe of Divinity and some others that have more fully handled the Body of Divinity but there are few of our English Writers unlesse Master Perkins of old and Bishop Usher lately who have largely and fully written in English this way Some reduce all the Principles of Religion into more some to few Heads Some referre all to those four Heads 1. Quae Credenda What things are to be beleeved in the Creed 2. Quae Facienda What things are to be done in the Commandments 3. Quae Petenda What things are to be begged in the Lords Prayer 4. Quae Recipienda What things are to be received in the Sacraments The Creed Commandments the Lords Prayer and the Sacraments Though I do not punctually observe that method yet I handle all those four Subjects I speak of God and his Attribute Almighty in the second Book and handle all the Articles which concern Christ in the fifth Book where I treat of the Recovery of man by Christ and somewhat of the holy Ghost in the seventh Book where I handle the Benefits by Christ in Sanctification Sanctification of the Church and Communion of Saints I speak of in the seventh Book Of Forgivenesse of sins in the fifth Petition of the Lords Prayer and in the Doctrine of Iustification Of the Resurrection of the Body and Last Iudgement and Life Everlasting I treat in the last Book I handle the Commandments in the ninth Book The Lords Prayer and Sacraments among the Ordinances in the seventh Book I shall now particularize the several Subjects of each Book according to the method I observe First I treat of the Scriptures or Word of God the Divine Authority of both the Old and New Testament
I maintain against the Antiscripturists and such as go about to take away all the Old Testament It was necessary that God should give us some outward signification of his will All creatures have a rule without themselves to guide them in their operations The Scripture is the Rule of Faith and Life Isa. 8. 20. All extraordinary wayes of revelation are now ceased we are to pray for a further Discovery of Gods minde in his Word Ephes. 1. 17. not to expect new Revelations ex parte objecti but ex parte Subjecti a farther clearing of the Scriptures to us Some say the Old Testament is a dead letter so is the New without the Spirit how can we convince the Iews but by the Old Testament the same Spirit spake in both Testaments Some turn the whole word into Allegories Others deny consequences out of Scripture to be Scripture nothing is Scripture say they but what is found there expresly What is necessarily inferred is Scripture as well as what is literally exprest Levit. 10. 1. The Apostle proves the Resurrection by consequence Paul and Apollo Act. 17. 3. 18. 28. proved to the Iews by the Scriptures that Jesus was the Christ although in those Scriptures these very words are not found but are deduced by a necessary consequence In the second Book I treat of God That place Exod. 34. 6 7. is as full a description of Gods Attributes as any in all the Scripture The Hebrew Doctors note that there are thirteen Attributes and but one that speaks of Iudgement that he will punish the sins of Fathers upon their Children all the other twelve are meerly wholly mercy and his Iustice is mentioned to invite men to lay hold on mercy All Principles Rules and Motions to Duty are to be found in God Gen. 17. 1. Joel 2. 13. The Heathens extolled the knowledge of a mans self E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christians must chiefly study to know God 1 Chr. 28. 9. Jer. 9. 24. Joh. 17. 3. The understanding of the Angels is perfected by the Contemplation of the Excellencies that are in God We shall not be properly Comprehensores in Heaven although the Schoolmen sometimes say so yet we shall know God in a far more perfect manner then in this life 1 Cor. 9. 12. 2 Cor. 5. 7. If God were more known he would be more loved seared honoured trusted God is primum verum which satisfies the understanding and Summum bonum which satisfies the will Deo solo nos debemus frui rebus aliis â—â—i We ought to enjoy God alone and use the world We are said to enjoy a thing with which we are delighted for iâ— self to use that which we referre to another thing I will conclude this with that excellent Speech of Austine concerning Gods knowledge Non enim more nostro ille vel quod futurum est prospicit vel quod praesens est aspicit vel quod praeteritum est respicit sed alio mo do quodam à nostrarum cogitationum consuetudine longe alteque diverso In the third Book I handle the Works of God The serious considering of Gods Works is a great part of sanctifying his Name Besides the natural there is a spiritual use to be made of all the creatures Revel 12. 1. The Sunne points to Christ the Moon to the World the Starres to the Ministers of the Gospel How frequently did our Saviour take occasion from earthly things to teach men heavenly truths In the fourth Book I speak of the Fall of Man and so of Original and Actual Sins Some Divines hold that there are three parts of Original Sin 1. The guilt of Adams sin 2. The privation of original righteousness 3. The corruption of nature Of the imputation of Adams sinne to us Garissolius a learned and pious French Minister hath written a large Book He shews there the consent also of Reformed Churches therein but how great an agreement there hath been of Churches and Ecclesiastical Writers ancient and modern in this matter Andrew Rivet hath taught in a peculiar Book published upon that Argument Every man by nature hath likewise lost the Image of God and is born empty of Grace and Righteousness and wholly corrupt Rom. 3. 23 24. 5. 12. Rom. 1. 29. to the end Ephes. 2. 1. 4. 25. to the end 5. 3 4 9. 2 Tim. 3. 2. to the 6. Some say we are dead as we come out of the old Adams hand but through the undertaking of Iesus Christ all men are restored unto a State of Grace and Favour and that through common grace they may believe if they will But all unregenerate men are still under the state of death and there is no such intrinsecal power in them this man is regenerated say the Arminians and not that because he hath better improved his abilities but the work of Regeneration is an effect of special discriminating grace Some of our Divines say God hath left some few relicks of his Image in us since the Fall to leave us without excuse and as a Monument of his Bounty and in pity to humans Societies some Knowledge and some restraint upon the Conscience Others dislike this opinion and say That Righteousnesse in Adam was connatural but consisted not in any natural Abilities and that these remainders of Gods Image must be of the same kinde with what is lost and so good in Gods account and then man shall not be wholly flesh and so there will be something for Grace to graff upon which the Arminians lay hold on In the fifth Book I speak of Mans Recovery by Christ Phil. 2. 6. to the 1â— Heb. 9. 11. to the 15. Heb. 1. 3. Mark 10. 33 34. as he had the grace of Union and Unction so we through him when we are united to him we partake of his fulnesse Iohn 1. 14. By the first Adam we lost Gods Image Favour and Communion with him By the second Adam Gods Image is restored in us we are reconciled to God and have accesse to him yet he died not for all 1. The reason why none can lay any thing to the charge of Gods elect is Because Christ died for them Rom. 8. 33 34. if therefore Christ died for all none can lay any thing to the charge of a reprobate more then to the charge of Gods elect 2. Christ prayed only for those who either did or should believe in him and for whom he prayed for them only he sanctified himself John 17. 9 19. that is offered up himself in Sacrifice upon the Cross for them 3. If he died for all from the beginning of the world then he died for all those that already were damned 4. Then he hath merited salvation for all and shall they then fail of salvation In the sixth Book I speak of the Church and Antichrist There is much spoken in these dayes of the admitting of Members and of the
could ever have found out such an admirable temper and mixture of Mercy and Justice together as the Gospel revealeth in the reconciliation of God with man God hath declared himself to be most just yet most merciful Rom. 3. 24 25 26 Justice requires that there should be no freeing of a guilty person without satisfaction sinne deserved an infinite punishment that satisfaction could not be made by man himself mercy therefore provides a Saviour which God bestows on him vers 25. God in giving and establishing his Law useth no other Preface but I am the Lord Exod. 20. nor Conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring Faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuite reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandments did much commend the equity of them See Sr Walter Rawleighs History 2. It teacheth the Nature and Excellency of God and the Works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three Persons and one God that God is Infinite Omniscient Omnipotent most Holy that he created all things that he doth by a particular Providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his Word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his brain and yet such as being taught and revealed the conformity of it to right reason will enforce any well-considering man to acknowledge it to be most true and needful for example that a man must love God above all and his neighbour as himself that he must keep his thoughts free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himself against the future life that he must not at all trust in himself nor in any man but only in God and that he must do all he doth in Gods strength that he can deserve nothing at Gods hand but must look for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz. The glory of God shining in every syllable thereof and the salvation of man not temporal but eternal These writings leade a man wholly out of himself and out of the whole world and from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Author of any writing will surely have most respect of himself in that writing The Scriptures manifest Gods glory alone Ier. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The Doctrines Precepts Prohibitions and Narrations tend to the setting forth of his glory and bring solid and eternal comfort and salvation to their souls which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. Shew the path of life Psal. 16. 11. Guide our feet into the way of peace Luk. 1. 79. Christ Iohn 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is taken from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing There is a certain authoritative or God-like speaking unto the creature from place to place See the first Chapter of Isaiah and 53. and the eighth Chapter to the Romans The Prophets and Apostles propound divine truths nakedly and without affectation 1 Cor. 2. 1. Habent sacrae Scripturae sed non ostendunt eloquentiam August They expresse the things they handle with a comely gravity the form of speech is fitted both to the dignity of the speaker the nature of the thing revealed and mans capacity for whose sake it was written All other Writings use perswasive and flourishing speeches these command and condemn all other Gods all other Religions all other Writings and command these only to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gain-saying and to seek no further then to them for direction Both the Simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the Simplicity because it is plain in no wise deceitful and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuouslâ— the chiefest mysteries of Faith and divine Revelation which are above humane capacity Whether we read David Isaiah or others whose stile is more sweet pleasant and â—hetorical or Amos Zachary and Ieremiah whose stile is more rude every where the Majesty of the Spirit is apparent There is an Authority and Majesty in them above all other Writings of other Authors the Scriptures command all both King and People Ier. 13. 18. 1 Sam. 12. ult and binde the heart to its good abearing Ierom could say As oft as I read Paul it seems to me that they are not words but thunders which I hear Iunius reading the first Chapter of Iohn was stricken with amazement by a kinde of Divine and stupendious Authority and so he was converted from Atheism as himself saith in his life Divinitatem argumenti authoritatem sentio Iohannes Isaac a Jew was converted by reading the 53. of Isaiah Our Saviour spakâ— As one having Authority not as the Scribes So this book speaks not as men it simply affirms all things without proof other Authoâ—s use many Arguments to confirm the truth of what they say Therefore Raimundus de Sabunda hence proves That he who speaketh in the Bible is of that Authority that his bare word ought to be believed without any proof whereas Galen Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason Nihil credendum quod ratione capi nequeat They hold That a man is not bound to believe any Article of Faith nor any Interpretation of
Ghost It comforts us against sin and fear of eternal death Rom. 5. 20 21. Paul and Silas sung in prison We ought to love and reverence God above all and return praise to him for his free goodnesse gracious and amiable men win love and reverence from others Some Divines think David is called a man after Gods own heart especially for his frequent praising of God in the Psalms We should learn contentation and patience also under Gods hand and to bear losses quietly in these times since all that we have we received freely from God This was Iobs argument The Lord hath given and the Lord hath taken though he was plundered by the Chaldeans and the Sabeans 2. Mercy which is at it were a sense of another misery with a prompt and ready inclination of the will to help the creatures freely in their miseries This affection God challengeth as proper to himself and glories in it Heroick and Noble Spirits are most gentle and merciful cruelty is a sign of a weak and base minde This merciful nature of God although it principally appear toward man as appears by the Laws given concerning Orphans Widows Strangers Poor and others oppressed with any calamity yet his mercy is exercised also toward the bruit beasts Dent. 22. 4 6 7. Exod. 23. 5 11 12. Mercy is a disposition toward the creature considered as sinful and miserable by his sin It is a readinesse to take a sit course for the helping of the miserable or it is an Attribute in God whereby the Lord of his free love is ready to succor those that be in misery Iudges 2. 18. 10. 26. He is called The Father of mercies 2 Cor. 1. 3. said To be abundant in mercy 1 Pet. 1. 3. Rich in mercy Ephes. 2. 4. He hath a multitude of mercies Psal. 51. 1. is said To be of tender mercy Psal. 25. 6. Luke 1. 58. to have bowels of mercy Psal. 40. 12. Gods mercy in Scripture usually hath some Epithets Matchlesse Jer. 3. 1. Great 2 Sam. 24. 14. Psal. 57. 10. and 103. 11. Nehem 13. 22. Everlasting Psal 25. 6. Luke 1. 50. Free Ephes. 2. Rom. 9. 15 16. Sure Isa. 55. 3. Gods mercy to his Church shines in these things 1. In passing by her insirmitimes Exod. 34. 7. 2. In accepting her endeavors 3. In correcting 1. Sparingly 2. Unwillingly 4. In providing all things needful for it Mercy in God is not any passion or quality as it is in men but it is the very divine Essence it self and therefore perpetual and infinite such as no tongue can expresse Mercy in God and in us differ 1. It is in him essentially in us as a quality 2. In him primarily in us secondarily Gods mercy is the cause of all mercy it is without motive or worth in us natural free Rom. 9. 18. boundlesse extends to a mans soul body this life the next to a man and his posterity Exod. 34. 6 7. it is above all his works Psal. 145. 9. it is beyond his promise and our expectation He doth acts of mercy with delight Ier. 32. 42. Mic. 7. 18. Counts it his glory to shew mercy Ier. 33. 9. Reasons 1. Whatsoever good and commendable thing is to be found in the creature that must needs be found eminently and excellently in the Creator from whom it is derived to the creature and who could not derive it to the creature if he had it not more perfectly in himself Now mercy is to be found in all good men and it is a lovely and commendable thing in them such as begets good will and liking towards them therefore it is much more fully in God 2. He hath great mercy in him if God be merciful at all he must needs be merciful in great measure yea above all measure beyond all degrees in all perfection for the essence of God is infinite and his wisdom power and mercy are infinite See Gen. 8. 21. Isa. 57. 17. and 55. 8 9. He gives and forgives far beyond us First He exceeds us in giving 1. Our curtesies are often extorted from us Luke 18. 11. he gives freely Isa. 65. 1. Rom. 10. 21. 1 Iehn 4. 9. 2. We give but small gifts God the greatest himself his Son his Spirit 3 Iohn 16. Luke 2. 14. Rom. 8. 16. Iohn 17. 24. 3. We give with self-respect Iob 35. 8. 4. We give to our friends and relatives 1 Sam. 24. 11. Matth. 5. 45. 5. We are soon weary of giving but so is not he Iames 1. 5. 2 Sam. 7. 18 19. 6. We give at death when we can keep no longer Rom. 5. 11. Secondly He exceeds us in forgiving 1. Man is revengeful to those which wrong him so is not God Exod. 34. 7. Hos. 11. 9. Ier. 3. 1. 2. We forgive when it is not in our power to avenge our selves 2 Sam. 24. 19. we are always in Gods power 3. We are hardly drawn to forgive Neh. 9. 17. Psal. 37. 3. Ephes. 3. 18 19 20. Isa. 65. 20. Luke 15. 40. 4. We cannot forgive often Mat. 18. 21. God doth Gen. 6. 5. 5. If we forgive we do not forget Ier. 31. 18 19 20. Mark 6. 3. There is a mercy of God which extends to all his creatures Psal. 145. 9. Luke 6. 35. God is merciful unto all men as men First To the worst of men his foes 1. In giving the good they do not deserve but abuse He gives abundance of outward blessings to them 1. In their bodies firm strength Psal. 73. 4. 2. Their estates fills them with hid treasures Psalm 17. 14. 3. In liberty they are free from fear Iob 29. 9. 4. In their posterity Iob. 21. 8. 2. In forbearing that evil they deserve and provoke him every day to inflict Acts 13. 18. yet he perfectly knows their sins and hates sin infinitely Psal. 5. 5. and hath power in his hand to execute vengeance on sinners When wicked men abuse all these forbearances slight his threats Isa. 5. 19. Rom. 9 22. and his own people are much offended with this forbearance of his Ierem. 12. 1. Hab. 3. 14. Secondly To his own children especially is God rich in mercy all his mercies and forbearances to the wicked are for the good of his own he hath saving sanctifying pardoning cleansing mercies for his Saints 1. In all ages 2. To them of the lowest form Zach. 4. 10. Matth. 12. 20. 3. In their saddest condition Psal. 40. nlt. The special mercy of God is offered unto all within the Church Ezek. 16. 6 Acts 13. 40 but is bestowed onely upon some viz. Such as receive Christ Iohn 1. 11 12. This life is the time of mercy wherein we obtain pardon for sin after this life there is no remission or place for repentance All blessings Spiritual and Corporal are the effects of Gods mercy Common blessings of his general mercy speciall blessings of his special mercy The effects of Gods special mercy are 1. The giving of
3. 1 Thes. 3. 5. A destroyer Apoc. 9. 11. The old serpent Apoc. 12. 7 9. A roaring lion 1 Pet. 5. 8. The strong man armed Matth. 12. 24. The prince of the world three times Iohn 12. 31. 14. 30. 16. 11. Nay The God of this world 2 Cor. 4. 4. 2. Their nature The evil angels are spirits created at first entire and good Genesis 1. ult Vide Aquin. part 1. Q. 11. Art 4 5. But by a willing and free apostacy from their Creator are become enemies to God and man and for this eternally tormented Iohn 8. 44. It was a totall wilfull malicious apostacy from God with spite and revenge 1. Totall because God never intended to offer to the Angels a second Covenant Heb. 2. 16. 2. With despight and revenge therein lies the formality of the devils sin and of the sin against the holy Ghost 1 Iohn 5. 19. That they are spirits appears by the opposition Ephes. 6. We wrestle not with flesh and bloud and this is to be opposed to those that deny that there are any spirits or that the devils are incorporeal For their sin what when and how it was it is hard to determine That they did sin is plain but the sin is not specified Some say it was lust with women misunderstanding that place The sons of God saw the daughters of men for it is plain the devils were fallen before Chrysostome and our Divines generally conclude it was pride from that place in Timothy 1 Tim. 3. 6. though there be different opinions about what this pride shewed it self whether in affecting a higher degree then God created them in or refusing the work and office God set them about which some conceive was the ministration or the guardianship of man which trust they deserted or scorned Zanchius thinketh their sin was That they were not contented with the truth of the Gospel concerning Christ propounded to them at the beginning and that they chose rather to leave their heavenly mansion then subscribe to the truth An inordinate desire of power to be like God in omnipotency say the Schoolmen Pride seems to be the devils sin by his first temptation of man to be like God Concerning the time when the devil first sinned it is uncertain Tempus lapsus non definit Scriptura It seemeth they continued in their integrity till the sixth day was past Gen. 1. 31. It is likely that neither man nor Angel did fall before the eighth day Gen. 2. 1 2. The devils stood not long Iohn 8. He was a manslayer from the beginning They fell before man that is plain 3. How the devil sinned seeing his understanding and will were perfect It was initiatively in his understanding and consummatively in his will Many of them fell as appeareth Luke 8. 30. there was a legion in one man one of the chiefest as some conceive fell first and drew the rest with him by his perswasion and example That one great Angel now Beelzebub did first fall and then drew after him the rest is likely enough Capel of Tentat part 1. c. 1. It was in all likelihood some prime Angel of heaven that first started aside from his station and led the ring of this highest and first revolt Millions sided with him and had their part both in his sin and punishment B. Hals Invis world l. 3. Sect. 2. Vide Aquin. part 1. Q. 63. Art 8. Yet Voetius seems to doubt of this They fell irrecoverably being obstinate in wickedness The Schoolmen and Fathers give reasons why they fell so and not man Aquinas gives this reason from the condition of an Angels will whose nature is such they say that what it hath chosen with full deliberation it cannot refuse it again but this is no good reason because the choice made cannot alter the nature of the will The Fathers give these reasons 1. The devil sinned of himself but man was tempted 2. In mans fall all mankinde would have been damned but in the Angels fall not all Angels The best answer is this When they had sinned God out of his justice refused to give them any help of grace by which they might rise from sin and without which it was impossible for them to recover and this is the Apostles argument If God were so severe that he would not give these so great and noble Creatures time of repentance neither would he others The Angels were intellectual Spirits dwelling in heavenly places in the presence of God and the light of his countenance and therefore could not sin by error or misperswasion but of purposed malice which is the sin against the Holy Ghost and irremissible But man fell by misperswasion and being deceived by the lying suggestion of the spirit of errour The devils malice against mankinde appears Gen. 3. where there is an imbred enmity in the devil as likewise 1 Pet. where he is said to be a roaring lion a lion roars when he hath got his prey by way of triumph or when he is hungry and almost starved and so most cruel This malice of his appears in his going up and down the whole world to damn men and that though he get no good by it nay though his condemnation be so much the greater and therefore if God should let him do what he would against us he would first bring all outward misery as upon Iob and then eternal damnation And though he knows God will defend the godly yet he never leaveth to vex them to tempt them to sin to overwhelm them with grief and dispair so that he is opposite to God The devils malice is beyond his wisdom else he would never oppose the people of God as he doth since he doth hereby advance their glory and his own ruine The devils are subtill creatures 1. In nature 2. They have perfect intelligence of all things done in the world 3. They have gotten subtilty by long experience Iob 32. 7. 4. They have strong delusions and great stratagems 2 Cor. 11. 14. 5. Their subtilty appears by their prevailing over the wisesâ— men in all ages and by making choice of the sittest instruments to accomplish their designs When he would deceive Eve he made choice of the serpent when he would deceive Adam he made choice of the woman The devils design was to draw Iob to curse God therefore he spared him two things his tongue that he might be at liberty to curse God and his wife to be a counsellour to him thereto Their craft is seen likewise in their divers and sutable temptations 2 Cor. 2. 12. We reade of his methods Eph. 6. and depths Rev. 3. His first stratagem and device is to observe the naturall constitution of every mans minde and body and to sit his temptations thereunto 2. To observe our natural abilities and endowments and accommodate his temptations thereunto 3. To apply his temptations to mens outward estate condition and place 4. To
they were created The space of eight daies was sufficient somewhat to try the felicity of their state Adams sin was a great sin 1. In the nature of it 2. In the severall aggravations of it 1. In the nature of it It was 1. a transgression of a positive Law wherein God gave to Adam a clear discovery of his will it heightens sinne when it is against great light Heb. 6. Psa. 51. 1 King 11. 9. 2. A command wherein the minde of God was much mens legis est lex we must measure sin by the intention of the Law-giver 3. Of so easie a Law the Fathers aggravate it from this praeceptum tam breve ad retinendum tam leve ad observandum God gave Adam liberty to eat of all the trees in the garden save one there was no cause why Adam should break it 4. A Commandement much for his advantage life here and eternall was promised as eternall death was threatned 5. A Symbolicall Precept God gave him this whereby he should testifie his obedience unto all the rest of the Commandements 2. In the severall aggravations of it 1. It was a sin against the clearest light there was no darknesse at all in Adams understanding he knew the law the danger of the sin that he stood for himself and all his posterity God had adorned him with sufficient grace and holinesse 2. It was a sinne against the greatest goodnesse being in Paradise where God set him 3. Against the greatest trust the Covenant was made with Adam and all his posterity he forfeits this trust Rom. 3. 2. Hos. 6. 7. But they like Adam have transgressed the Covenant so Grotius 4. Against a threatning In dying thou shalt die Certitudinem denotat durationem 5. It was voluntary the more there is of the will in sinne the worse it is Satan could not force them to sin but only allure and perswade them First Adam admitted and received the temptation of Satan whence followed blindenesse of understanding forgetfulnesse of Gods benefits doubting of his truth affectation of excellency giving credit to Satan corrupt beholding of the fruit and an inclination of the will and affectâ—ons to eat thereof Theee were these sins in this offence Infidelity Idolatry Contempt of God Discontent Ingratitude Curiosity Blasphemy Murdet and Apostasie There were many sins in that one sin 1. Desperate unbelief Eve beleeved the devil before God 2. Pride they desired to be like God not only in knowledge but in state and condition to be Independent 3. Unthankfullnesse though God had given them such glorious excellencies 4. Vain curiosity to know more then they did know 5. Disobedience in respect of that particular command 6. Spirituall murder this sin would have damned all mankinde though there had been no actuall sin Primordialis lex est data in Paradiso quasi matrix omnium praecâ—ptorum That first Law saith Tertullian given in Paradise was the summe and comprehension of the whole divine law that was published afterwards Therefore in the breach thereof all manner of offences are contained That first sin of his excepting only the sin against the holy Ghost was in sundry respects the most hainous sin that ever mortall man did commit Hildersam on Psal. 51. 5. Lect. 57. Vide Aquin 2. Q. 163. art 3. There are that call this sinne omnium gravissimum and that except none but that against the holy Ghost Robroughs Doct of Iustific cleared par 2 1. 2. Ch. Next unto the sin against the holy Ghost and contempt of the Gospel this is the greatest sin Shep sincere Convert c. 3. The dangerous and wofull consequents of Adams sin were five 1. A perfect obliteration of the Image of God Rom. 3. 23. of original righteousnesse and casting out of Paradise 2. A totall depravation of mans nature the devils image is introduced Iohn 6. 7. 1 Cor. 15. 4. Every man is de suo Satanas de Deo beatus Aug. 3. It sets up the devils kingdom and dominion in the world his dominion lies in sin Eph. 6. 12. and death Heb. 2. 15. 4. It hath destroied all the Creatures they groan under bondage Rom. 8. 20 21. 5. It had brought damnation on all mankinde had not Christ died and rescued them The wicked Angels were intrusted but with their own portions but Adam had the estates of all his posterity put into his hand and he knew if he sinned he should draw a thousand souls after him In Adams act there were three things An actuall fault a legall guilt and a naturall pravity According to these three came the participation of the fault the imputation of the guilt the propagation of the naturall filthinesse In Adamo tanquam in radice totum genus humanum computruit Greg. Sin came upon all by Adam 1. By imputation the Lord in justice imputing the guilt of that first sin to all his posterity Rom. 5. 13 14 19. 1 Cor. 15. 22. See 45. 47. There were two men by whom all fall and rise Adam was the head of the Covenant of nature if he had stood none of us had fallen and so Christ is the head of the Covenant of grace if he be not risen we cannot rise ver 16 17. 2. By propagation the lump and root of mankinde being corrupted so are the branches Rom. 11. 16. Gen. 5. 3. Iob 14. 14. M. Lyf Princ. of Faith and good Conscience c. 2. All mankinde sin'd in Adam because we were all in his loyns Rom. 5. 12. 1 Cor. 15. 22. Heb. 7. 9 10. and as Adam received integrity for himself and us so he lost it for himself and us saith M. Ball in his larger Catechism The Arminians and Socinians deny the imputation of Adams sin therefore they say corruption of nature is a punishment but not a sin for man can have no nature but what God gives him that was a corrupt nature We are all guilty of this sin for these reasons 1. The Covenant or promise Do this and live belonged not to Adams person only but to all his posterity and doth still stand in force the Covenant was not only made with Adam but with us in him therefore the breach of it is not only by him but by us in him Rom. 8. 3. 2. The Spirit of God clears this that the nature of man is defiled by one man and by one offence of that one man Rom. 5. 12. compared with the 17. ver because he was a publique person before he broke this Covenant 3. The curse of the sin came upon all therefore the guilt of the breach of the Covenant Patet culpa ubi non latet poena Prosper 4. All men by nature are under the Law as a Covenant Gal. 4. 21 22. It was Gods mercy to enter into Covenant with us he might have dealt with Adam in an impeâ—iall way therefore he might order the Covenant as he pleased 2. Adam entred into Covenant on these conditions that his righteousnesse should be
Original righteousnesse carentia justitiae originalis debitae inâ—ssâ— The Papists make Adam fallen to be the man in the Gospel that was wounded as he was going to Iericho by theeves and lay half dead The scope of that parable is to teach who is to be accounted our neighbour Our nature is not only void of Gods image Romans 3. 12. but fertill of all evil Genesis 6. Psalm 14. 53. Acts 13. 10. Ephesians 4. 19. It is hard to determine what kinde of positiveness can be in sinne There are two kindes of privations 1. Simple which doth meerly deprive as darkness doth light 2. Compound which besides the meer privation includes the contrary form privatio male disponens as sickness besides the meer privation of health includes the humours abounding Health is affectus corporis ad actum benè agendum disease is the contrary We call it positive because the Scripture describes it by habitual deprivation Ier. 17. 9. When we say such an one is a drunkard it is not only a meer privation of sobriety but a readiness to that sin because of the inhesion of it and to denote the efficacy of it Original sin is an affection ad actum malè agendum It is both a privation of the habit of original righteousnesse and also an evil disposition and proneness to all manner of sinne infecting all the parts and faculties of the soul. B. Down of Justificat l. 7. c. 7. Vide Hoornbeeck Anti Socin l. 3. c. 3. Sect. 1. It is 1. An internal uncleanness Titus 1. 15. It is called concupiscence which is the act of the will 2. An abiding uncleanness it never ceaseth so long as a man liveth to provoke him to sin Rom. 7. 21. Actual sins are but transient acts an affront to Gods commands Original sin is a rooted contrariety to his nature 3. An abounding uncleanness Psal. 14. Rom. 3. It defiles all men and all of men In the first Covenant Adam was made a root of all mankinde therefore all sinned and died in him being all in his loins Heb. 7. 9. Hence all that descend from him are children of wrath Ephes. 2. 3. Sin came upon all by Adam two waies 1. By imputation The Lord in justice imputing the guilt of the first sin to all his posterity Rom. 5. 12 14 19. 1 Cor. 15. 22. see 45 47. verses 2. By propagation The lump and root of all mankinde being corrupted so are the branches Gen. 5. 3. Iob 14. 14. Rom 11. 16. They are dead in sins Matth. 8. 22. Luke 15. 24. Ephes. 2. 1. 1 Tim. 5. 6. under the power of sin naturally under the guilt of sin legally Rom. 5. 15 18. Therefore regeneration is called a creation and resurrection Rom. 6. 5. Iohn 3. 35. Ephes. 1. 19 20. 1. All the faculties of the soul are dead the minde blind Zach. 11. ult 1 Cor. 2. 14. Ephes. 4. 17. and vain in its apprehensions resolutions thoughts Ier. 4. 14. 2. Reasonings The will most desperately shut against Christ and duty Matth. 15. 29. 23. 37. Luke 19. 14. Iohn 8. 44. violently evil Isa. 57. 17. The memory retains toys and lets go solid things The affections are not carried to their right objects we love sin are angry with those that reprove us or not in a right measure we over-love over-joy Col. 3. 5. they are contrary one to another and inconstant The conscience is not active in accusing or excusing Titus 1. 15. 1 Tim. 1. 19. 4. 2. Ephes. 4. 19. 2. They are dead in respect of spiritual duties 1 Thes. 1. 13. Heb. 1. the Sabbath is a burden 3. In their profession Rev. 3. 1. Iude 12. 4. In their whole conversation 4. An active powerfull uncleanness Rom. 7. 23. It is peccatum actuosum though not actuale it acts continually Gen. 6. 5. Sinfull acts and habits both flow from the pravity of our nature 5. A diffusive or infectious uncleanness like a leprosie or plague Psal. 106. 36. it makes all bad that we meddle with to the defiled all things are defiled It may well be called the sinning sin not only because it is the punishment of sin and the cause of sin but because it self is sin as Austin Next unto the sin against the holy Ghost and contempt of the Gospel original sin is the greatest sin Mr Shepheard All the sins of our lives are but original sin exercised and multiplied The will of man is more wilfull then the understanding blinde See Mr Fenners Epist. Ded. to his Hidden Manna or Mystery of saving grace The seat or subject of this sin is the whole man Some say only the passions that we have â—ound reason and and free will every faculty of the soul and member of the body is corrupted but principally the soul Eph. 4. 18 19 23 24. Rom. 12. 1 2. 1 Thes. 5. 23. and in it the understanding will and affections Ephes. 4. 18. The will is primarium peccati subjectum Rom. 7. 14. The Manichees and Illyricus a Lutheran make original corruption to be the essence and substance of a man those places of Scripture where it is called the old man a body of death and the flesh give no warrant for it but the Scripture useth them 1. To shew how near it is to us and inseparable even as our hands and feet and that we have it from our birth 2. To teach us that in all repentance and so in the graces of sanctification the greatest matter lieth within The Pelagians out of hatred to this opinion ran too farre into another extream holding that as man was born sine virtute so also sine vitio and they say That original sin is derived not by propagation but imitation and example We are by nature not imitation the children of wrath Pagans and Heathens never heard of Adam and many sins are commitred that Adam never did and they imitate not him the first drunkard and adulterer had no example The Ancient Fathers against the Pelagians and the Orthodox against the Arminians hold That original sin is propagated from Adam to all his posterity 1. God chargeth this on all the sons of men Ezek. 6. beg Isa. 48. 4. compared with 8. therefore it comes to them by natural inclination 2. The Saints who have studied their own spirits have confest this to be in them Psal. 51. 5. Rom. 7. 18. 3. Adam in his fallen condition must communicate such a nature as he had viz. defiled Iob 14. 4. Adam infected nature and after nature infected the person The continual actings of the depravedness of our nature in our conversation Psal. 58. 3. and the misery that lay on all men by nature even infants prove this Rom. 5. 12. and the necessity of regeneration Iohn 3. 5. The faculties of the soul only not the substance thereof are corrupted otherwise the soul could not be immortall neither could Christ take our nature upon him The substance of man abstractedly considered is Gods creature since
with the sins of others Ier. 9. 1. Ezek. 9. 4. Ezra 9. 3 4. See 1 Cor. 5. 2. David was the great Devotionist of the Old Testament Psal. 119. 136 Phil. 3. 18. The greatest sinners when once converted are most compassionate to others because they have experience of the power of sin and have most sensibly felt the goodnesse of God God is dishonoured by the sins of others as well as by our own sins the godly hate sin both in themselves and others Psal. 97. 10. Of the second Very great corruptions in heart are yet to be found in sincere Christians 2 Chrâ— 15. 17. Very few men are recorded in Scripture but their great sins are recorded as well as their graces except Iosiah and some few others Davids adultery and murder 1 King 15. 5. Some think he was given to lying Psal. 119. Remove from me the way of lying Salomons grosse Idolatry 1 King 11. 4. Peters shameful Apostasie Mark 14. 71. Asa's persecution 2 Chron. 16. 10. First For inward corruptions there is the body of all sins remaining in the soul of every gracious person though it be mortified and broken it doth not rule in him Paul writeth to the Ephesians and Colossians and wisheth them to put off the corrupt old-man Secondly For actual we may say with Iames In many things we offend all our infirmities are mingled with our best duties we break out many times into things we know to be evil slagitious crimes The people of God are freed 1. From the sin against the holy Ghost 1 Iohn 3. 9. 2. From sin raigning 3. From a total apostasie Ier. 3. 22. they cannot lose all saving grace 1 Pet 1. 13. 4. From final impenitency Psal. 37. 24. Godly men may fall into other sins 1. The state of grace cannot exempt them 1 Iohn 2. 1. 2. The truth of grace cannot preserve them their actions come from a mixt principle 3. No degrees of grace can preserve them Phil. 1. 6. nothing will perfect our sanctification but the beatifical vision 1 Iohn 3. 3. They may fall into the grossest errors in judgement and foulest evils of practice In the Church of Galatia some denied Justification by the righteousnesse of Christ. In the Church of Corinth some denied the Resurrection Revel 18. 4. Tertullian fell to Montanism Luther to Consubstantiation David into murder and adultery Salomon to Idolatry Peter to deny his Master with execration True believers may fall grievously and hainously 1. Into sins not only quotidiani incursus August of daily incursion but such which do vastare Conscientiam as the Schoolmen speak though they do not Excutere fidem 2. So as to wound the consciences of their brethren Rom. 14. 15. 3. To wound their profession 1 Tim. 6. beg Rom. 2. 24. 4. They may strengthen the hands of sinners 2 Sam. 12. 14. 5. They may greatly grieve the Spirit 6. They may contract a damnable guilt Psal. 90. 8. 7. They may fall so as to bring on themselves great temporal afflictions Ezra 9. 13. Psal. 99. 8. Ier. 2. 19. 8. They may be chastened with spiritual afflictions Psal 51. 12. 9. God may in them punish one sin with another David was punisht with carnal adultery for his spiritual security 10. They may lose though not jus ad regnum yet aptitudinem regnandi Yet there is a great difference in their sinning between them and the wicked their spots are not alike 1. They have not such a full inward principle to sin David committed adultery not as Zimri with his whole heart the other had a principle checking him totus homo sins but not totum hominis there is a principle of grace 2. They do not constantly sinne they live not in grosse sins it is one thing to fall into the dirt as a sheep another thing to wallow in it as a swine doth 3. These are bitter sins to them and minister much matter of humiliation afterwards David was a murderer and a bitter penitentiary for it Psal. 51. Deliver me from bloud guiltinesse 4. They are in a combat and fight with their ordinary infirmities of passions as Paul Rom. 7. Gal. 6. it makes them often pray it puts them into sad agonies as Rom. 7. what they would not do they do therefore O wretched man that I cannot pray be humble 5. They do at last come out of these with the contrary graces and delight in them they mortifie and subdue their lusts Rom. 8. The law of the Spirit frees them from the law of sin yea they delight in the contrary graces His delight is in the law of the Lord. 6. They do not only come out of them themselves but set against them in others the woman of Samaria called her neighbours Lydia her family Then will I teach transgressors thy wayes It is a great mercy for the holiest men to be preserved from grosse and scandalous sins 2 Pet. 1. 10. Reasons 1. Hereby all the actual exercises of grace are suspended one hath no more use of grace then if he were an unregenerate man Psal. 51. 10 11. there is a Deliquium gratiae as well as animae 2. There is a suspension of all the priviledges of grace when one fals into grosse sins there is an interdiction though not an intercision a sequestration though not an ejection Psal. 51. 7. He alludes to the purging of the Leper under the Law he had a right and title to his house but not an actual enjoyment of it a man hath communion with God here by the acts of grace and consolations of the Spirit these are suspended 3. Grosse fals in Gods people are commonly penal the punishment of other sins 2 Sam. 11. 6. Matth. 26. 33 34. as sin cannot be called by a worse name then sinne Rom. 2. 1â— so God cannot punish sin worse then by sin 4. It leaves a blot on a man which shall never be wiped off Peters denial is spoken of where ever the Gospel is publisht Ieroboam that made Israel to sin This is that Ahaz Iudas the Traitor 5. Hereby you grieve the hearts of the Saints and strengthen the hands of the wicked 6. Though God pardon the sin yet he will not take off the temporal judgement from the person and posterity The execution of judgement shall begin with them Amos 8. 1. 1 Pet. 4. 17. God will punish his people with greater severity Lam. 4. 6. Mat. 3. 10. Six sorts of godly persons are in danger First Men in the highest place Magistrates Ministers David Peter Secondly Men of great parts Knowledge puffeth up Augustine saith of Licinius one of great parts but of a corrupt judgement Cupit Diabolus à â—â— ornari Thirdly Men of the greatest graces God leaves sinne in men to keep them low therefore when men are high in grace he leaves powerful lusts to exercise them Fourthly Men that are carnally confident as Peter Dr Pendlâ—ton Fifthly Those that are censorious against the fals of others Gal. 6. 1.
divers grounds and roots of Apostacy 1. Unbelief Heb. 3. 12. ult Faith unites the soul to Christ and preserves it in him by it we stand 2. The love of the world 1 Tim. 6. 9. 1 Iohn 2. 15. 3. Living in the practice of a known sin 2 Thes. 2. 10 11. 4. Carnall security 5. Needlesse society with wicked men and base fear Remedies against Apostacy 1. Labour to be well principled in the grounds of Religion 2. Keep your hearts in continual fear Blessed is he that feareth alwaies this will keep a man low in his own eyes Pride of parts and gifts betrayes men to errour 3. Be sincere live up to your knowledge 1 Tim. 1. 19. He that begins in hypocrisie many times ends in Apostacy Blasphemy According to the notation of the Greek word it signifies to hurt ones fame or credit yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah Lev. 24. 16. It was so detested of old that whereas it had a name yet they did expresse it by an Antiphrasis and used the word blessing instead of cursing 1 King 21. 10. The Jews were wont to rend their garments at the hearing of the name of God blasphemed Isa. 30. ult 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation The School Divines thus describe it If one deny any thing concerning God which agrees to him or affirm any thing of him which doth not agree to him or when that is attributed to the creature which belongs to the Creator Vide Aquin. secunda secundae Q. 13. Art 1. The Name of God is blasphemed in regard of the matter and manner In regard of the matter God is blaspheamed two waies either Privatively by taking away from him that which is due unto him and wherein his honour consisteth Or Positively By attributing that unto him which is unbeseeming his Majesty dishonourable to his great Name In regard of the manner when any thing is spoken of God ignominiously contemptuously as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15. I would I were able to resist God said Francis Spira Gregory the 9th reckoned three famous impostors of the world Moses Mahomet and Christ. Iulian blasphemed Christ living and dying The Heathens would never suffer their Gods to be blasphemed but punished such as were guilty thereof by the power of the Magistrate Socrates was put to death for blaspheming their multiplicity of Gods Master Burroughes Irenicum chap. 5. The very Turks who account of Christ but as a great Prophet and powerfull in word and deed inflict death upon that man that speaketh blasphemies against Jesus Christ. Hereticks ought to be put to death now as well as false prophets under the law the equity of the judicial law remains of putting blasphemers to death Cartw. against Whit. When Servetus condemned Zuinglius for his harshnesse he answers In aliis mansuetus ero in blasphemiis in Christum non ita In other things I will be mild but not so in blasphemy against God For immediate blasphemy against God himself it was capitall Levit. 24. 16. The Civil law herein followeth the Divine law Blasphemi ultimis suppliciis afficiantur Others have punished this sin with cutting off or plucking out the tongue and that deservedly for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator Lewis the 9th King of France stiled the Saint publisht an Edict for the burning of blasphemous persons in the lips A Noble man having offended in that kinde and being brought to the King many interceded for him that such an infamous punishment might be changed to another The King would not hearken to their requests but said he himself would take it for an honour to be marked so on his forehead if by that means he might drive away that enormous sin out of his Kingdom Helps against it 1. Labour for a distinct well-grounded knowledge in the principles of Christian Religion Iude 10. 2. Receive the love of the truth 2 Thess. 2. 11. 3. Walk in the truth 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14. 4. Pray earnestly Iude v. 24. It s a Question among the Schoolmen Utrum damnati blasphement Aquinas thinks it credible that after the resurrection they shall vocally blaspheme as the Saints shall vocally praise God And some say Damnati dum blasphemant Deum in hoc peccant because they are bound to an eternal law After this life the demerit of sin ceaseth you shall give an account for the things done in the body 2 Cor. 5. 10. The soul sins after but shall not be judged for those sins as in heaven good actions Pertinent ad beatitudinis praemium so in hell evil actions Pertinent ad damnationis paenam saith Aquinas in the same place Of Blasphemy against the Holy Ghost It is called the great transgression Psal. 19. 12. and blasphemy against the Spirit Matth. 12. Blasphemy against the Spirit is When a man doth maliciously and proudly revile and despite the truth of the Gospel and Word of God which he certainly knoweth It is called the blasphemy against the Spirit because it is against the knowledge wherewith a man is lightened by the Spirit of God Cartw. on Matth. 12. 31. It is called the sin against the holy Ghost not that it is only against the third Person in the Trinity the three Persons make but one Divine Essence but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it Non dicitur blasphemia Spiritus ratione personae illius sed ratione propriae ipsius in hominibus energiae quatenus Spiritus Sanctus est is qui in veritatis lucem introducit Rivet in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest 14. Artic. 1 2 3 4. It is called sin against the holy Ghost not in respect of the Essence but of the Office of the holy Ghost this sin is all malice wilfull without any infirmity he being pleased with malice for it selfs sake Capell of Tentat part 2. c. 3. Origen as Bellarm. l 2. de Paenitentia c. 16. alledgeth thought that every sin committed against the law of God after Baptism was the sin against the holy Ghost so Novatus Austen makes it finall impenitency The Shoolmen say any sin of malice It is conceived by some that the presumptuous sin in the old Testament is the same with or answers to the sin against the holy Ghost in the new and that which leads to this apprehension is because no sacrifice was appointed for that under the Law as this is said to be unpardonable under the Gospel Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known even to a malicious persecuting
true God if he forswear himself though he swear but by Mahomet a false Prophet Such a one that compels a man to perjury is a murderer saith Austin duplex homicida say the Schoolmen A fellow hearing perjury condemned in a Pulpit by a learned Preacher and how it never escaped unpunished said in a bravery I have oft forsworn my self and yet my right hand is not a whit shorter then my left which words he had scarce uttered when such an inflammation arose in that hand that he was constrained to go to the Chirurgion and cut it off least it should infect his whole body and so his right hand became shorter then his left in recompence of his perjury which he lightly esteemed of The Theatre of Gods judgements c. 28. of Perjuries The small successe that the Emperor Sigismund had in all his affairs after the violation of his faith given to Iohn Hus and Hierom of Prague at the Councel of Constance whom though with direct protestations and oaths he promised safe conduct and return yet he adjudged to be burned doth testifie the odiousnesse of his sin in the sight of God Polygamy Lamech first brought it into the world Abraham into the Church by Sarahs means Iacob was forced to it by a kinde of necessity It is a sin and is evidently blamed by Moses Levit. 18. 18. that is Ye shall not take more at once that this verse is meant of Monogamy is proved by Analogy with vers 16. and Salomon by way of recantation after his excessive faultinesse therein having had a thousand wives saith Prov. 5. 18. Rejoyce with the wife of thy youth wife not wives the first to whom thou didst joyn thy self in youth The Scripture cals second wives in Polygamy vexers or enviers Gen. 4. 23. 1 Sam. 1. 6. The Prophet Mal. 2. 14 15. in the Old Testament and Christ in the New Mat. 19. 5 9. reproves it if one be guilty of adultery that puts his wife from him and marries another then also if he keep her and takes another to him besides her 1 Cor. 7. 2. his proper wife It is a swerving from Gods first institution Secondly The conjunction of one man and woman is sufficient for the ends for which Matrimony was first ordained viz. mutual helpfulnesse and increase of mankinde Thirdly It is the best way to quench lust and order the appetite There are two kinds of Polygamy Simultanea and Successiva the having of more wives successively or at one time The Montanists and the Novatians held That if a man buried one wife he might not marry another and the Church of Rome forbiddeth the blessing of second Marriages in the Church but this Polygamy is not only allowed Rom. 7. but in a sort commanded also 1 Tim. 5. 14. and the Fathers justifie it It is only the having of many wives together that is condemned by the Old and New Testament and Fathers We read not that Iacobs marriage with his two sisters nor Lots daughters incest with him was condemned yet they were sins The Patriarchs lived and died in the sin of Polygamy not through any impiety the Lord testifying their hearts were upright but meerly through the mistaking of that place Levit. 18. 18. taking the word Sister for one so by bloud which was spoken of a Sister by Nation as those clauses to vex her and during her life do evince Prov. 19. 2. But no such place was extant in Abraham and Iacobs time That Polygamy though so common and connived was in the Mosaical Law inhibited Levit. 18. 18. in those words A wife to her sister that is one to another as that form is commonly taken seems evident enough and so Iunius takes it That of God by Nathan to David 2 Sam. 12. 8. seems not to be any approbation but that all which was Sauls came by the disposal of God into Davids power though it appeareth not that David made such use of that power which yet he might have done without any such notorious wrong unto any as he offered to Uriah Pride Pride is a great sin Prov. 16. 5. Psal. 101. 5. It is a vice whereby one makes a high account of himself Isa. 2. 11 17. it makes a man some body in his own esteem it makes one count himself some thing as Paul saith He that counteth himself something when he is nothing deceives himself Galat. 6. 3. it is called being great or high in ones own eyes a lifting up or exalting ones self Initium omnis peccati superbia est Quid est autem superbia nisi perversae celsitudinis appetitus Aug. de civit Dei l. 14. c. 13. It is Inordinatus appetitus propriae excellentiae an overweening conceit of a mans own excellency self is his God his chiefest good and utmost end the greater the excellency is the higher the pride it is a greater pride to be proud of gifts and parts then to be proud of riches and honour and to be proud of grace then of gifts of ones own righteousnesse The root of all other sins saith Aquinas ex parte aversionis is superbia ex parte conversionis avaritia Pride refers to self-excellency covetousnesse to creature-excellency Pride is the measure of corruption and humility of all grace What swelling and ambitious Titles are those in the styles of the Roman Emperors Invictus Victor Defensor Triumphator and the like Those of the Pope as Universal Bishop Prince of Priests Supream Head of the Universal Church and Vicar of Christ here upon earth Of the great Turk and some other mighty Princes This is one of the sins which the fear of God will make a man to hate Prov. 8. 13. one of the sins of Sodom which procured unto her that strange overthrow Ezek. 16. 49. See Isa. 28. 1. Ier. 48. 29. Rom. 1. 30. 1 Tim. 3. 2. A vice whose name is comprehended in a Monosyllable but in its nature not circumscribed with a world Reasons 1. It is a most absurd and unreasonable vice for such a mean creature to swell mean in his creation vile since his corruption 2. A most harmful and pernicious vice this causeth the man in whom it is to be loathed of God The proud in heart is an abomination to the Lord Prov. 16. 5. and haughty eyes are one of the things which his soul hateth He resisteth the proud it makes men to despise him and count him base he is by it made uncapable of doing and receiving good 3. It is a great sin against the Gospel of Jesus Christ Matth. 11. ult Christs whole life was a constant lecture of humility 4. It opposeth God as God other sins set against Gods justice mercy his Law but this against God as he is God it is to make ones own will the supream rule of all things 5. It is a sin which runs out in many kinds and objects it may arise from our very graces so that a man will be proud
say that men might know Gods being and bounty by his works Others urge Rom. 1. 19. Act. 14. 17. The Scripture is the only means of knowing God savingly therefore it is called salvation Heb. 2. 3. See 2 Tim. 1. 10. Quid erit mundus sublato verbo quam infernus merum Satanae imperium Luther loc commun 1. Clas cap. 23. If that were true Doctrine then men may be saved without Christ or they may be saved by Christ who either know him not or believe not in him for the works of God can never reveal Christ. Solus Christus medium speculum est per quod videmus Deum hoc est cognosâ—inus ejus voluntatem Luther loc commun Clas 1. c. 1. Non solum periculosum sed etiam horribile est de Deo extra Christum cogitare Id. ibid. No man comes to the Father but by me See Iohn 17. 3. Acts 4. 12. Col. 2. Ephes. 2. 12. saith That the Gentiles were without hope and without God in the world therefore they could not conceive hope of remission of sins from the creatures Rom. 1. 20. The invisible things of God viz. his Power and God-head may be known by the contemplation of the creatures but not his mercy in pardoning sins and the hope of salvation by redemption For that power and God-head strikes a fear into a man and requires perfect obedience but doth not promise remission of sins It is true that God instructed the Heathens by his works of Creation and Providence But never any yet could instance in one of them and say assuredly that by using well their naturals he came to eternal life Zuinglius said That God did extraordinarily work grace and faith in the Heathens which opinion of his is much exagitated by the Lutherans and he is justly forsaken by the Orthodox in this point The Papists and Arminians say That God gives an universal sufficient grace to all men even to Pagans Paul Rom. 1. speaking of them all saith They became vain in their imaginations That is an excellent speech of Augustines Qui dicit hominem servari posse sine Christo dubito an ipse per Christum servari possit See Mr Burgesse of Grace Sect. 12. Serm. 120. It were a worthy work for one to collect the several places in Scripture where the relations of Christ to his Church are mentioned his various denominations also and representations are expressed they being all great props of faith CHAP. II. Of CHRIST I. His Person IN Christ we must consider two things 1. His Person 2. His Offices In his Person also we must consider two things His Natures and the Union of them His Natures are two The God-head and the Manhood The Union of them is such as is called Personal which is a concurrence of two Natures to make one Person that is an individual subsistence as the soul and body in one man I shall therefore treat of these three things The God-head of Christ. The Manhood of Christ. The uniting of these two in one Person Concerning the God-head having shewed that Christ is God even the second Person in Trinity I now will shew how he is God and why he was to be God He is God the Son the Sonne of God he calleth himself the Son and is so called of his Church Not the Father nor the holy Ghost but the Son took our nature upon him for we are admitted into the Church with this faith being baptized Into the Name of the Father Sonne and holy Ghost He became our Saviour that he might make us sons unto his Father But consider how he is God not by Office nor by Favour nor by Similitude nor in a Figure as sometimes Angels and Magistrates are gods but by Nature he is Equal and Co-essential with his Father there is one God-head common to all the three Persons the Father the Sonne and the Spirit and therefore it is said That he was in the form of God and thought it no robbery to be equal with God Phil. 2. 6. Loe an equality to God the Father is ascribed to him he is not God in any secondary or inferiour manner but is in the very form of God equal to him the God-head of all the three Persons being one and the same In the next place I shall shew why he must be God There are four Reasons of it 1. That he might be able to suffer 2. To merit 3. To do those things which must be done after suffering and meriting And 4. For the further manifestation of Gods love to man First I say that he might be of power to suffer what was to be suffered by our Redeemer that is the punishment due to our sins For our Redeemer must no otherwise redeem us then by being our Surety standing in our very stead supplying our room and sustaining in his own person that punishment which all our sins had deserved at the hands of Gods Justice He must be a propitiatory Sacrifice for sinne he must be made sinne for us our iniquity must be laid upon him and he must bear our sins in his body upon the Tree Christ must suffer for sin Now the punishment due to our sins was the horrible wrath of God a burden so heavy as no shoulder of any meer creature could bear it for there is no proportion betwixt the weaknesse of man and the anger of God Wherefore he was to be God that the omnipotent power of the God-head might uphold the frailty of the manhood to the end that it might not be oppressed with the weight and sink down in despair discouragement impatiency dejectednesse or the like inconveniences which had he been driven unto he had sinned and so should have lost himself in stead of redeeming us This seems to be meant by the brazen Altar upon which the Sacrifice must be burnt and which was made with wood but covered with brasse so Christ was man but the weaknesse of the humane nature was covered with the power of the Deity that it might not be consumed Wood would have been burnt with fire brasse would not man would have been swallowed up with those sufferings had not the Divine Power upheld the same Secondly He must be God that the God-head might give worth value meritoriousnesse unto the sufferings and obedience both which the humane nature performed To the end that one man might stand in the stead of all men and that God might account himself as much satisfied in his Justice by his sole and short sufferings as if all men had suffered everlastingly and as much honoured by his obedience as if all men had obeyed it was requisite that that one man should be made more excellent then all men put together and so he was made by being God and man For the humane nature of Christ in that it is personally united unto God and hath the God-head dwelling in it bodily so that the body is the body of God and more worth then all the
behalf Christ prayers ex vi pretii we ex vi promissi He tenders to God all his promises and the ancient decrees and purposes Iohn 7. 13. 2. He addes his own desires that they may be accomplished Iohn 17. 24. 3. He makes answer to any thing which is objected against any of these as the devil is an Accuser so he is an Advocate 1 Iohn 1. 2. 4. Christ doth this constantly and earnestly Rev. 8. 21. 5. He tenders also your desires mixeth his incense with your odours and he tenders them as his own as truely as he bears your sins he prayes your prayers Christs Intercession 1. Began immediately upon the fall he began to be Intercessour when he began to be a Priest this was part of his Priestly Office Revel 13. 8. Heb. 3. 4. Before he came in the flesh he interceded vi pretii praestandi since he ascended into heaven he intercedes vi pretii praestiti 2. His Intercession was effectual in all ages of the world ever since there was a golden Altar and an Altar of Incense one referred to Christs oblation the other to his Intercession Heb. 7. 25. Rev. 8. 2. 3. His Intercession is of as great extent as all Gods promises and Christs purchase Lev. 16. 12 13. Ioh. 16. 24. 4. All the long prayers Christ hath made for the accomplishment of the promises and necessities of the Church God hath heard Zech. 1. 12 13. 3. 23. Ioh. 1. 41. see 22. Because 1. Christ hath with God the Father one and the same will Ioh. 10. 30. 2. Because of the acceptation of his Person Ephes. 1. 6. Cant. 5. 6. 3. They are all offered on the Altar of his Godhead Heb. 9 14. So Christs Priesthood hath two parts 1. The work of our Redemption 2. The applying of it By Intercession forus and then by bestowing his bloud upon us to purge our consciences and actually to justifie us for these two go still together that the whole work may be Christs The Effects of this Priestly Office 1. Satisfaction This is implied in all those places where Christ is said to lay down his life as a price for sin and to become an Atonement for our iniquities Justice is satisfied by declaring a due measure of hatred against sinne and a due respect of his honour who is wronged by it 2. Reconciliation with God God is reconciled with us in Christ. 3. Obtaining of Remission of sins 4. Communication of his Spirit and Graces By his stripes we are healed The Priestly Office of Jesus Christ is the greatest Magazine and Store-house of comfort and grace on this side Heaven to all Christians Paul opens and presseth it on the Hebrews labouring with unbelief the Priestly Office of Jesus Christ. Both the Kingly and Prophetical Offices of Jesus Christ are principiated in this Revel 1. 16 18. See vers 13. Antichristianism is an invasion on the Priestly Office of Christ the Masse that Incruentum Sacificium is a derogation to the Sacrifice of Christ their prayers to Saints to his Intercession their satisfaction to his Satisfaction The Pope is styled Pontifex maximus Christ did by one Sacrifice perfect for ever those that are sanctified This Office of Christ is set up out of meer love and compassion for the relief of distressed souls Christs princely Office is for terrour Psal. 2. there is a mixture of terrour in his prophetical Office The light shined in darknesse and the darknesse comprehended it not The Covenant of Grace is laid upon the satisfaction of Christ Heb. 9. 14 15. He made full satisfaction to Divine Justice for all our sins else the Lord might come on the Debtor if the Surety had not made full satisfaction to the Creditor Ephes. 5. 2. Christ did more fully satisfie God and Divine Justice then if all we had gone to hell and been damned to all eternity the debt was now paid all at once not by a little weekly the Divine Justice would have been satisfying not satisfied by us We are not able to make any Atonement for sin Micah 6. 6 7. Psal. 49. 7 8. The Jews to this day believe that God is atoned by Sacrifices the Papists that he is pacified by penance and works of Supererogation But God now rejects all those things of his own appointment Heb. 10. 3 4 5 6 7 8. and Christ is set forth as a propitiation for sinne through faith in his bloud The Arminians although in words for shew they professe the satisfaction of Christ yet indeed they no lesse then the Socinians deny and overthrow the satisfaction of Christ and the efficacy of his merit They place not the nature of Christs satisfaction in that he on the Crosse sustained the person of the elect for this they deny and so satisfied God the Father for them as if they had satisfied him in their own person But in that that he got the Father a right and will of entering into a New Covenant with men which he might make with them upon any condition as well of works as faith Also they deny that the end of the satisfaction or merit and death of Christ is the application of the reconciliation and remission of sins Sacrifices of the old Testament were 1. Living things 2. Not living but solid as bread 3. Not living and liquid as wine and oyl There was alwayes Destructio rei oblatae if it was a living thing it was slain answerable to which Christ is said to be a Lamb slain Heb. 9. 22. if it were not living and solid it was bruised so Christ was bruised for our iniquities if it was not living and liquid it was poured out so Christ. Some object against the equity of this How could God punish an innocent person for the nocent This was equal since all parties were agreed 1. God the Father Matth. 3. 17. 2. Christ Heb. 10. 7. There was the ordination of the Father and free submission in Christ. It is no injury to require the debt of the Surety Again Some object this How could Christ being one Person expiate the offences of so many thousands Adam by vertue of his publick capacity could ruine all Rom. 5. 15. to the end therefore Christ might much more expiate the offences of many because of the dignity of his Person And for this reason his sufferings though but temporary might compensate Justice for the eternal torments of sinners sith sufferings are not finite in their merit and efficacy though discharged in a short time Act. 20. 28. God was more pleased with his sufferings then displeased with Adams sin The Socinians make this the only cause of Christs suffering to be an example to us this is the lesse principal They say God may have that liberty which man hath a man may forgive his neighbour offending without satisfaction and so may God God could have pardoned sin without satisfaction Quid omnipotente potentius saith Austin But this way of Christs suffering was expedient First In reference
Yea let us long for his appearance and thirst after the great Day when he shall come to judge the quick and dead What good wife would not often long for the coming of her absent husband and for her going to partake with him in his state of glory This world is a dunghil and all the things in it are baser compared to that estate of Christ then dirt and dung compared to gold O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections Contemplate our Lord Jesus Christ rising out of the grave contemplate his ascending up to his Father contemplate him sitting at the right hand of his Father contemplate him coming to Judgement till these things have banished all love of sinne in thee all earthlinesse of Spirit and made thee in some measure like unto him in these things If the Spirit of grace and glory rest upon us it will thus glorifie us and raise us up A Christian man is not glorious because he hath obtained more outward preferment or wealth but because he hath obtained a more effectual and working knowledge of Christ his Head and is made more and more suitable to the spiritual glory of such a Mediatour Hitherto should our chief desires and indeavours runne What do we musing tiring and tormenting our selves in studying earthly things nay evil and sinful things Do these studies and cogitations accord with the heavenly nature which our blessed Saviour maketh them partakers of that are ingraffed into him by Faith and enlivened by the mighty work of his Spirit In vain do we call our selves Christians and look to be brought to that glorious estate wherto he hath already assigned all true Christians if we do not shew our selves thus in our measure for the present glorified with Christ. But secondly let this thought make us to loath our sins and heartily to lament them when we consider of them because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious and one that hath done so much for us and doth so particularly know and observe us and all our actions That Lord of Lords and King of Kings that only blessed Potentate who inhabiteth eternity who dwelleth in that light which is inaccessible whom no creature saw nor can see this eminent person he seeth us at all times in all places and companies he is a witnnesse of all our actions that shall be the Judge he taketh particular and precise notice of our whole carriage O shall we dare to offend his pure and glorious eyes with things so abominable to him as those must needs be for which himself was put to suffer such things as he did suffer before he entred into his glory Do we not think that Christ hateth sinne with a most perfect hatred and shall not we strive to conform our selves to him and to please him that is so incomparably much greater then all other creatures Do but think what an one our Lord is and how displeasing sinne is in his sight and then it is not possible for us to love it if we either love our selves or him And it is a sure truth that God will sanctifie these Meditations to such as will exercise themselves therein to beat down sinne in them and to work an hatred of it in their souls Oh rhat each of us could retire our selves often from the world and put himself in minde of Christs glory and say to himself if I follow voluptuousnesse and give my self to wantonnesse drunkennesse gaming idlenesse riot or unthriftinesse these are the things that glorious Saviour of mankinde abh orreth and shall I dare to provoke him against me We are careful to shunne those things which we know will offend great men in the world not alone Kings and Princes but men of inferiour rank that are of place in the Countreys where we dwell and shall we not avoid that which will displease him whose greatnesse is so great that all height set in balance with his is meer meannesse basenesse and contemptiblenesse Admonish thy self often of this point beseech him that knows how loathsom sinne is to himself to make it abominable to thee for his sake and this will cause thee to loath it The true knowledge of Christ to conceive him to be so exceeding excellent as he is will force any reasonable creature to study to please him and to cast away farre from him all that will provoke him and that is all sinne and wickednesse for that his soul hateth and then is our leaving of sinne and casting away evil deeds truly acceptable to him when it hath its original in this knowledge of him and love to him Thirdly This glory of Christ following his sufferings must become a pillar to our Faith and a sure Argument to make us trust perfectly upon him and him alone For is he not able to the utmost to save those which come unto God by him hath he not made it more then manifest that he hath fully satisfied his Fathers justice and answered for our sins He bare the sins of mankinde even of the world as the Scripture speaketh indefinitely that no man should through unbelief exclude himself I say he bare all the sins of men upon his body on the Tree there he undertook to offer up a perpetual Sacrifice and to make an atonement to his Father for us Now you see him no more in an Agony no more Crucified no longer lying in the Grave but entred into his Glory O rest upon him rest upon him rest upon him perfectly How many how great soever those sins be that you have committed for his entring into Glory maketh it manifest that he hath satisfied for them all to the full and if you renounce your selves and all other merits he can and will cause them all to be pardoned and blotted out of the Debt-book of his heavenly Father If we can go to Christ for pardon of sinne he is so glorified that his intercession applying his Redemption to us shall surely make us safe To him therefore runne on him cast thy self on him rely for the plenary and certain remission of all thy sins all aggravations of them notwithstanding yea go to him and rest upon him for power against them all and for strength to overcome them and to vanquish all Satans temptations and to make thee a perfect conquerour for this glory hath he received as the Head of the Church for the use and benefit of his Church and of all and each of those in his Church that shall seek to him and beleeve in him He will justifie he will sanctifie he will save He can do it perfecty he will do it certainly onely so that we rest upon him for it and seek to and call upon him for it All that call upon the Name of the Lord shall be saved all that long and desire to be saved and do trust
Conversion and Free-will I. Of Conversion COnversion is a coming back again to God from whom one departed by sin Hos. 14. 1. Turning is a word borrowed from Travellers who being out of the way get into it again by turning that is by leaving the way in which they did walk and taking another different way from it contrary to it if one have gone the quite contrary way There is first Habitual Conversion the first infusion of life and habits of grace conversion from a state of sin Act. 3. 19. Secondly Actual the souls beginning to act from that life and those habits a conversion from some particular grosse acts of sinne Luke 22. 32. It is so called because of the great breach grosse sins make on ones Justification 1. Puts a damp on all his graces Psal. 51. 10. 2. There is a suspension of all the comforts of grace vers 12. so that one may be said Quodammodo excidere in respect of the use and comfort Isa. 63. 10 17. Mans aversion from God by sinne and conversion to God by grace is the summe of all Divinity A sinner departs from God two wayes 1. As the chief good 2. As the utmost end therefore conversion is a change of these two when one makes God his chiefest good and his glory his utmost end A man in turning to God First Makes God the chief good 1. If he make him the chief object of his contemplation Psal. 139. 17. Where our treasure is there will our hearts be also 2. If he choose him as his portion Iosh. 24. 22. Psal. 119 57. 3. If he desire all things else in subordination to him Prov. 30. 8. sine summo bono nil bonum 4. Judgeth of all times or persons according as they have this good or are serviceable for it 5. Fears sin above all things which will separate between God and him Secondly He makes Gods glory his chiefest end this is Gods end Prov. 16. He makes God the utmost end of his being Rom. 14. 8. and acting 1 Cor. 10. 31. Rom. 11. 30. From him as the first cause To him as the last end God is our chiefest good therefore must be our utmost end See Psal. 73. 25 26. It is the first Question in the Assemblies Catechism What ought to be the chiefest and highest end of every man in this life The Properties and Qualities which ought to be found in true Conversion It must be 1. Present and seasonable While it is called to day call upon the Lord while he is near and seek him while he may be found The present time is the only time of converting not the future now at this instant time God offers mercy exhorts cals To day if you will hear his voice harden not your hearts the future time is uncertain we cannot assure our selves of another hour We have many examples daily of the falshood of late repentance The longer we defer it the more difficult it will be as a sore without a plaister the more hardly it is healed 2. Universal or General we must turn from all sinne without exception or reservation of any and chiefly from our own sins Grace is called Light Leaven The Law of God forbiddeth all sinne God hateth all sin Christ died for all sin the conscience condemneth all sin and in our Covenant with God we renounced all sinne Cast away all your transgressions hate every false way 3. It must be hearty sincere unfeigned God complains of some that turned unto him feignedly 4. Constant persevering to the end a continuing still more and more to convert a daily renewing these acts and reforming our faults we must cleave to the Lord with full purpose of heart The order and manner of this work how and in what measure it is wrought in the Saints First The Doctrine of the Gospel is propounded and made known in both the parts of it viz. that which concerns mans misery in himself and the perfect and only remedy in Christ to all penitent sinners Secondly The soul is enlightened and enabled to assent unto this Doctrine Thirdly It is yet further stirred up to consider of this Doctrine so beleeved and to give heed to it as Lydias minde was wrought upon when Paul preacht Fourthly It begins to apply that Doctrine to it self so farre as to be affected with the sense of its misery but so as there is wrought also a hope of getting out of this misery and a perswasion that he shall be accepted and hereupon follows conversion For he that sees himself in an ill state and sees also a certain way out of it being perswaded that he may by such and such means escape and avoid will undoubtedly apply himself to seek his own good and the Spirit of God by working this perswasion converts the soul We may plainly see this order in Davids renewing of his conversion after his sinne and in the hearers of Peters Sermon Act. 2. where first they heard and marked Peter then were pricked in heart then asked What they must do to be saved and being instructed by Peter to convert did so and were saved Marks or Signs of Conversion 1. Such a one hath had experience of the discovery of sinne as the greatest evil and of misery to himself by sin Sin revived and I died 2. The Lord hath wrought in him a glorious discovery of Christ and an instinct after union with him which is faith Phil 3. 10. 3. He is brought under the guidance and power of the Spirit Ioh. 3. 6. 1 Cor. 6. 11. Mat. 11. 5. Gospellized brought under the power of it hath a spiritual bent in his soul a new principle new ends 2 Cor. 5. 17. He sees things with another eye He hath a new law planted within him which will make all duties easie and sweet to him Ier. 31. 33. 4. He is made like to God every Saint is a living Image of God He will love persons the more he seeth of God in them and Ordinances the more pure they are 5. Where there is life there will be growth 1 Pet. 2. 3. they will grow up as willows as calves of the stall Mal. 4. True Conversion differs from false 1. In the efficient cause for first the true spring comes from the Spirit of God by means of faith in the Gospel stirring up a desire of Gods favour and freedome from sinne for attaining that favour the false from a natural desire of ones welfare that he may escape the punishment of sin 2. In the formal or manner of doing true Conversion is a willing and deliberate act out of choice false a forcible act done out of compulsion 3. Final the true seeks to please God the false to ease it self Motives to and Means of Conversion By Motives I mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work By Means some things tending to enable men the better to do it when they have
things that are present Luke 15. 12. 6. 24. Psal. 17. ult An unbeleever will venture upon future evils to be freed from evils present A godly man fears two things chiefly sin in this world and wrath in another 2 Cor. 5. 10. 3. To live more to things invisible then visible Heb. 11. 1. 2 Cor. 4. ult Heb. 11. 7. The invisible things are the great things Angels mens souls the great glory God promiseth his people is invisible 1 Cor. 2. 9. 4. To beleeve those things to be certain which are incredible to nature Rom. 4. 18. Psal. 73. begin that the Saints are happy in all their miseries and the wicked miserable in all their happinesse 5. To keep to the word of faith in all our conversation Isa. 8. 20. Gal. 6. 16. Psal. 119. 92 93. Psal. 17. 4. 6. To beleeve that all the providences of God are subservient to his promises even when they seem to be against them Heb. 11. 13. 7. To beleeve so the fulfilling of Gods promises that we make not haste but wait Gods time for the fulfilling of them Isa. 28. 6. Since God will 1. Certainly perform what ever he hath promised 2. He will fulfill it in his own season Luke 1. 20. 3. His season is the fittest Therefore it is most reasonable we should wait Gods time and not make haste Two things make faith strong Knowledge and Affiauce when these are strong faith is strong though there be not assurance By the woman of Canaan Mat. 15. 25. and the Centurion Mat. 8. 10. it appears that four things shew what a strong faith is 1. The more it relies on a naked word the lesse it hath of sense Heb. 11. 13. 2. When it bears up the soul against great opposition Rom. 4. 21. The woman of Canaan would take no denial still she cries Lord help me Though he kill me saith Iob I will trust in him 3. When it finds out arguments to support the soul. The Son of David saith the woman of Canaan is sent to Gentiles as well as Iews and the dogs eat of the crums that fall from the masters table 4. When it draws out the heart to earnest and incessant prayers and perseveres therein Psal. 88. 13. Gen. 49. 24. It is a common mistake that where there is no joy of the holy Ghost no assurance there can be no strong faith God usually proportions mens afflictions according to the greatnesse of their faith afflictions are therefore called the trial of faith 1 Pet. 1. 7. See Isa. 27. 8. Ier. 30. 11. Spiritual desertion is the greatest affliction that can befall a godly man it befell Christ when he cried out My God my God why hast thou forsaken me therefore they have the greatest strength that are most exercised with afflictions 2. This is the way the Lord takes with his people many times to try them after assurance by hiding his face from them Mens graces are râ—pened not only by communion but by desertion Therefore there may be strong faith and more grace where there is no assurance Motives to get Faith First This grace brings God most glory It doth that to God in a way of duty which God doth to the creature in a way of grace God justifies sanctifies glorifies Faith first justifies God Isa. 18. 13. Luke 7. 29. against the accusations of the world and fond surmises of our own hearts Heb. 10. 29. 2. It sanctifies him 3. It glorifies God Rom. 4. 20. Secondly It doth us most good 1. Our life stands upon it Gal. 2. 20. 2. Brings peace Rom. 5. 1. 3. Glory 1 Pet. 1. 9. Helps to Faith Consider thy condition while an unbeliever thou liest under the guilt of all thy sins and the wrath of God what ever thou dost is displeasing to him Secondly Labour to lay hold on the promise of God Iohn 3. 16. Be convinc'd 1. Of the truth 2. Of the goodnesse of it 3. Seek earnestly to God to work this grace in thee CHAP. V. Of the Communion and Fellowship Believers have with Christ and their Benefits by him and specially of Adoption THis is the highest intimacy between Christ and his people A Fellowship 1 Iohn 1. 3. A Friendship Iohn 15. 15. The Church is called the Lambs Bride Husband and Wife make but one flesh Christ and a believer make one Spirit 1 Cor. 6. 17. Communion with God through Christ by the Spirit is the great duty and priviledge of the Gospel 2 Cor. 16. 13. 1 Iohn 1. 3. It is begun by faith carried on by fear and love perfected in heaven Consider First The honour of this Communion Christ hath our nature our sins our wrath and shame thou hast his Titles Nature Spirit Priviledges He is one with God thou art one with him He is Gods fellow Zech. 13. 7. thou his fellow Psalm 45. 7. God is Christs God and our God his Father and our Father Secondly The comfort of it Iohn 15. 12. This joy differs from the joyes in heaven not in kinde but in measure Psal. 16. ult 2 Cor. 1. 5. Hos. 2. 11 12. Thirdly The Priviledges you enjoy by this Communion 1. Liberty of accesse to God Rom. 8. 15. Heb. 4. 6. they come to him sitting on a throne of grace Heb. 4. 16. 2. An interest in Gods particular providence and a sanctified use of the creatures 1 Cor. 3. 21. 3. The influences of grace 1 Cor. 1. 30. Iohn 14 6. Evidences of this Communion 1. Holinesse 1 Iohn 1. 6 7. 4. 13. Iohn 14. 17. Rom. 8. 9. 2. Heavenlinesse Phil. 3. 20. Col. 3. 1. 3. Delight in God Deut. 4. 7. Psal. 84. 12. 4. Reverence toward God and humility toward men 5. A constant dependance on God for Direction Comfort and Strength Iohn 15. 5. 6. Living to his Glory and consecrating all we have to him Whole Christ is ours and we are all his Cant. 2. 14. He is ours by his own grant and we his by our consent The Benefits which Believers partake of through Christ are either in this life or in the life to come In this life 1. Relative which make a change of our state 2. Moral which concern the change of our persons First Relative which concern the change of our state and condition 1. Adoption 2. Justification Secondly Moral which concern the change of our persons Sanctification Some say Adoption is the first of all the priviledges communicated to us Others say Justification Of Adoption As soon as a soul is by faith united to Christ he is made the childe of God in the Sonship of Christ 1 Iohn 3. 1. God is said to have three sorts of Sons 1. By Nature or Generation so Christ. 2. By Creation the Angels 3. Voluntarily made his Son his adopted childe It is little mentioned in the Old Testament in the New frequently because the Romans who had then the Empire of the world had subdued the Jewes to them and communicated their customs to them it was an
all 2 Cor. 5. He became sinne for us and his righteousnesse is imputed to us that phrase is repeated eleven times of Gods imputing Christs righteousnesse to us Faith is said to be imputed for righteousnesse but not as a grace or quality in us for that faith is but one grace but the Law requires an universal righteousnesse even an entire conformity to the Law of God by faith in Christs bloud we obtain Justification 2. To justifie is to absolve or pronounce righteous we cannot be so from our own righteousnesse which is imperfect the Scripture cals Christ our righteousnesse 1 Cor. 1. 30. Rom. 5. 18. as Adams sinne was made ours by imputation we being in his loins so Christs righteousnesse is made ours we being in him the second Adam * Piscator and Mr VVotton make Justification to be nothing but the Remission of sins and imputation of Righteousnesse and the Remission of sins the same thing a man being therefore accounted righteous because his sins are not imputed to him and they deny that the Scripture ever saith Christs righteousnesse is imputed to us Mr. Baxter in his Aphoris p. 186. confesseth that the difference between Justification and Remission of sins is very small Mr. Gataker in Mr. VVottons Defence pag. 58. and also in his Animadversions upon the Disputes between Piscator and Lucius and in his Answer to Gomarus seems to distinguish between Justification largely taken and Remission of sins The righteousnesse by which we are justified and stand righteous before God is not our own righteousnesse but the righteousnesse of Christ Phil. 3. 8 9. 2 Cor. 5. 21. not the righteousnesse of Christ as God the second Person in Trinity but as Mediator God-man In which there are two things 1. The perfect holinesse of his humane nature Heb. 7. 26. 2. The perfect righteousnesse which he performed in doing and suffering according to the Law this is imputed to us Christs active obedience his good works and holy life could never have been meritorious for us nor brought us to heaven if he had not died for us therefore our Justification and obtaining of heaven is ascribed to his bloud as if that alone had done both Rom. 5. 9. Heb. 10. 19. Revel 5. 6 9 11. his intercession and prayers had not been meritorious for us if he had not died for us The parts of Justification First Imputation of Christs righteousnesse that is God accounting his righteousnesse ours as if we had in our own persons performed it Rom. 4. 6 9 23. as there is a true and real union between us and Christ so there is a real imputation of Christs righteousnesse to us Cant. 6. 10. Revel 12. 1. a soul triumphs more in the righteousnesse of Christ imputed then if he could have stood in the righteousnesse in which he was created The imputation of Christs righteousnesse was first rejected by the Jesuites Carl. Consens Eccles. Cathol contra Trid. de gratia c. 5. Secondly From thence there follows a forgivenesse of sins 2 Cor. 5. 19. Psal. 32. This is called hiding ones sins Blotting them out Burying them in the Sea Dan. 9. 24. Some say not imputing of sinne and imputing righteousnesse are not two parts but one single act there is the term from which and to which There are two sorts of contraries such which have both a real being as white and black in colours 2. Privatively as light and darknesse darknesse hath no being but the absence of light so sinne and righteousnesse are two contraries but sinne hath no being for then God should be the authour of it introduction of light is the expulsion of darknesse not imputing sin and imputing righteousnesse is one thing else the Apostles Argument say they would not hold Rom. 4. 6. where he alledgeth Psal. 32. He brings that place which speaks of not imputing sinne to prove that we are justified by Christs righteousnesse imputed This they esteem their Argumentum palmarium saith Gomarus Thus they argue Paul here proves by the testimony of David that Justification is an imputation of righteousnesse either by his words or by words that are equipollent not by his own words therefore he proves it per verbornm aequipollentiam and consequently those speeches to impute righteousnesse and forgive sins are equipollent but a thing may be proved also saith Gomarus by force of consequence and M. Gâ—taker saith the Argument is weak Christ dying is the deserving and satisfactory cause to Gods Justice whereby we obtain Justification and Remission of sins Some Hereticks hold God was never angry with man only men were made enemies by their own sins and do therefore conclude that satisfaction by Christs bloud as by way of a price is a falshood and all that Christ did by dying and suffering was only as an example to teach us in what way we are to obtain remission of sins and therefore according to them Justification is a pardoning of sin without Christ as a Mediator Arguments to the contrary 1. Christ is called a Redeemer Rom. 3. 14. 1 Cor. 1. 30. and Iob I know that my Redeemer liveth He is a Redeemer and we obtain our Justification by this Redemption therefore he is the meritorious and deserving cause of it he hath redeemed us by his bloud and we are bought with a price 2. He is a Mediatour 1 Tim. 2. and he is the Mediatour of the New Testament These things are implied in that 1. That God and men were equally disagreeing God was alienated from men and men from God 2. Christ came that he might pacifie God angry with us and convert our hearts who were rebels against him 3. The means by which this was done the death of this Mediator as appeareth Heb. 9. 15 16. 3. From those places where Christ is called a Propitiation 1 Iohn 2. 1. in allusion to the Mercy-seat Exod. 25. 17. Numb 7. 89. Two things are implied here 1. That God was exceeding angry with us for our sins 2. That Christ did pacifie him by his bloud The Mercy-seat was called also the Oracle because God answered by it and the covering because it covered the Ark in which were laid up the Tables Christ is compared to this both in regard of his Prophetical Office because God doth by him declare his will as also in regard of his Priestly Office because by this God is pleased 4. From the places where Christ is said to be a Sacrifice Ephes. He gave himself an Offering and a Sacrifice and in the Hebrews Christ was once offered whence note 1. That Christs death is a true Offering and Sacrifice 2. It was done in the dayes of his flesh for the destruction of sin 5. All those places must needs prove Christ to be the meritorious cause where Christ is said to take away our sins and the punishment from us Isa. 53. He bore our iniquities 2 Cor. 5. 21. When were we justified seeing Justification is a change not of our quality but state
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
our sins be pardoned 1. Did you ever repent for sin that is a necessary condition though not a cause of the forgivenesse of it Act. 3. 19. 2. Examine your faith in Christ Rom. 4. 3. Being justified by faith we have peace with God 3. Remission and Sanctification go together Heb. 9. 14. 4. There is a witnesse of bloud 1 Iohn 5. 8. the Spirit of God gives testimony of our Justification as well as Sanctification Whether peccata remissa redeant Whom God justifieth Rom. 8. 30. that is forgiveth their sins them he glorifieth The Remission of sins is perfect it makes as if the sin had never been it is called blotting out and throwing into the bottom of the Sea taking of them away there is much difference between taking away the guilt and power of sinne the later is taken away by degrees and in part but the guilt of sinne is quite discharged He will remember them no more the godly who have their sins fully remitted do feel the sting and terrour of it in their consciences as David Psal. 51. yet it is not because it is not forgiven but to make us humble and taste of the bitternesse of sin thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee When God hath pardoned the fault all punishment is not necessarily taken away but only punishment which is satisfactory to Gods justice Remissa culpa remittitur poena Isa. 53. 5. How are we healed if notwithstanding Christs passion and satisfaction we are to be tormented for our sins with most bitter torments God is fully reconciled by Christs satisfaction with the truly penitent Rom. 5. 1 10. The chastisements of Gods people come from a loving Father and are medicinal not penal This overthrows 1. Popish Indulgences viz. relaxations from satisfactory pains in Purgatory flames after this life which Rivet fitly termes Emulgences 2. Prayers for the dead Where sins are forgiven whether only in this world That Parable Matth. 18. is brought by some to prove that they are not only forgiven here This man who was forgiven say they because he did not do as he should therefore had he all his former debts laid to his charge nothing is argumentative from a Parable but what is from the scope and intention of it This is the time only wherein a sin may be forgiven the foolish Virgins would have got oyl when it was too late but then they ran up and down to no purpose thus it is with all after death then comes judgement to day is the time of repentance reconciliation it is too late to cry out in hell thou wilt be drunk unclean no more CHAP. VIII II. Imputation of Christs Righteousness TO impute in the general is to acknowledge that to be anothers which is not indeed his and it is used either in a good or bad sense so that it is no more then to account or reckon It is the righteousnesse of Christ imputed to us and accepted for us by which we are judged righteous Blessed is the man to whom the Lord imputeth right coâ—snesse without works and again that justifieth the ungodly There is no appearing before God without the righteousnesse of Christ Revel 19. 8. If we be sinners by the imputation of Adams sin then are we also righteous by the imputation of Christs righteousnesse Rom. 5. 12 19. because his disobedience is imputed to us Peccatum Adami it a posteris omnibus imputatur ac si omnes idem peccatum patravissent There is some difference between the imputation of our sins to Christ and his righteousnesse to us for though our sinne was by imputation his as his righteousnesse by imputation ours yet the manner of this imputation is not to be urged as Bellarmine would stretch it by our tenets as by Christs righteousnesse imputed to us we are righteous truly though not inherently yet Christ by our sins cannot be called a sinner truly he was reckoned among sinners and God laid our sins upon him yet he cannot be called a sinner because he took our sins upon him not to abide but vanquish them he so took them on him that he took them away but his righteousnesse is so made ours as that it is to abide in us Object The righteousnesse of Christ as it flows from him being God and man is infinite but we need no infinite righteousnesse for we are not bound to do any more then Adam was he was not bound to be infinitely righteous Answ. Christ must needs have infinite righteousnesse to be a Mediatour and to satisfie the justice of God but for that righteousnesse which is communicated to us it is so farre given as we need it therefore some partake of it more some lesse Three things will help us to judge whether we have Christs righteousnesse 1. If thou laist hold upon Christ by faith and choosest him to be thy Lord and adherest to him with all thy heart 2. If thou loathe thy self in thy approaches to God as the Publicane Luke 18. 3. Where ever Christ puts on the soul imputed righteousnesse he fails not to give inherent 1 Cor. 5. 11. Tit. 3. 5 6. Means to get the righteousnesse of Christ 1. Labour to be thorowly convinced of thy own miserable condition what a vile sinner thou art Rev. 3. lat end 2. Study much the holinesse and purity of Gods nature Iob 42. 3. Study much Christs righteousnesse See Mr Burr on Matth 5. 6. 1. How beautiful a garment is the righteousnesse of God 2. Christs willingnesse to have thee put it on by faith 4. Put it on by faith rely on Christ venture thy soul on him Whether God sees sin in justified persons God is not so affected with the sins of his people to whom he is reconciled as to be an enemy to them for them but he is angry with them for their sins Exod. 4. 14. Deut 9. 20. reproves them Numb 12. 8. and often punisheth them for them 2 Kings 12. 10 11 14. 1 Cor. 11. 30 32. they are said to be committed in his sight Psal. 51. 4. That Text Numb 23. 21. is sufficiently vindicated from the Antinomians by M. Gataker in his Treatise on the Text and elswhere That place Hab. 1. 3. 13. agrees with that in Numbers Videt visione contemplationis non visione comprobationis He sees it because he beholds it but not without displeasure and detestation although he bear for a time God could bestow such a measure of grace on his people and so guide them with his Spirit that they should not sin but he doth not dispense his grace and Spirit in such a measure as to keep his people free from sin for then they should have no use of the Lords Prayer to beg remission of sins The Priests in the Old Testament offered first for their own sins and then for the sins of others and Christ taught the
proving or trying if the matter by no means could be brought to any infallible evidence How can our Calling and Election be made sure unlesse a man may be assured that he is in the state of grace and shall continue therein for ever We are bound to love and desire the last coming of Christ which we cannot do untill we be certified of his love Lastly We are bound to rejoyce in God and that alwayes and that in tribulation Rom. 14. 17. 1 Pet. 1. 8. and when we are persecuted for well-doing which no understanding can conceive to be possible unlesse the soul be assured of life eternal that is to say that he both is and shall continue a true Christian. Can one be glad to suffer the hardest things for Christ if he know not whether he intend to save or destroy him We should have confidence in prayer 1 Ioh. 5. 14. Cry Abba Father Rom. 8. 15. that is speak it with confidence and courage there should be perfect love to God 1 Ioh. 4. 17 18. The triumph of faith Rom. 8 35. It is the proper work of the Spirit to settle the heart of a believer in the assurance of eternal happinesse 2 Cor. 1. 22. Rom. 8. 16. 1 Cor. 2. 12. There is a three-fold work of the Spirit 1. To reveal unto us the things of Christ to enlighten the minde in the knowledge of them Iohn 16. 15. 2. The Spirit draws the image of these upon the soul conforms our hearts to the whole tenour of the Gospel in the work of Regeneration and progresse of Sanctification 3. It brings in evidence to our souls of our interest in these things Gal. 1. 15 16. Rom. 8. 18. It is difficult to attain Assurance 1. From our own corrupt nature which enclines us to both extreams contrary to this to presume or despair Prov. 30. 12. Ps. 36. 2. Rev. 3. 17. 2. From the world our friends flatter us and others load us with slanders and discourage us as Iobs friends did him 3. From Satan whose chief engine next to hinder our conversion is to keep us from Assurance and to delude us with false assurance and he joyns with our unbelief to make us despair See Ephes. 6. 16. 4. The nature of the thing it self is very difficult because it is a matter of great largenesse one must forsake all sinnes and creatures true and false graces are very like lukewarmnesse and the smoaky flax there is a variablenesse of minde even in the converted Gal. 5. 17. There are three means of difference whereby presumption and the true sense of Gods love are distinguished First Presumption grows from a carelesnesse of ones estate in that he examines it not by the Word True Assurance follows the most serious examination of ones estate Secondly Presumption goes without book True Assurance rests it self upon the evidence of Gods Word Thirdly Presumption imboldens to sinne and makes carelesse of good duties True Assurance encourageth to all goodnesse and withdraws the heart from sinne The proper and natural fruits of Assurance 1. An undervaluing of all things here below Psal. 16. 6 7. it is spoken of Christ who lived on the alms of his servants 2. This will comfort us under all afflictions Psal. 46. 4. 3. Our love will be the more abundant to God Cant. 6. 3. 4. It will make a man to prepare for glory 1 Iohn 3. 3. 5. One will desire daily to be dissolved that he may be with Christ. Motives to get Assurance First Every wise man will labour to get a good thing as sure as he can Many will question our title to eternal life Satan follows believers with many objections and temptations our hearts will joyn with him Secondly When this is once got the soul is possessed of the most invaluable treasure of this world To walk in the light of Gods countenance is a priviledge 1. Of Honour 2. Comfort 1 Iohn 3. 20. Assurance is useful in life and death for doing and suffering Thirdly The Devil most opposeth it and labours to keep men in the dark that is an uncomfortable doubtful condition Isa 50. 11. Fourthly It may be attained in Gods ordinary dispensation under the Gospel the whole Church had it 1 Cor. 2. 12. Means to get and keep it I. To get it First As doubts arise get them satisfied and as soon as sins are committed get them pardoned 1 Iohn 2. 1. be frequent in proving thy self the Word is the rule of this trial and examination proving is a comparing our selves with the rule the precepts and promises of Gods Word to see whether we be such as they require or not David saith Commune with your own hearts upon your beds 1 Cor. 11. 28. The necessity and utility of it will prove it sit to be done 1. The necessity of it because of our exceeding aptnesse to deceive our selves and mistake and Satans diligence to beguile us Else if we be false we shall slatter our selves in vain if true we shall want the comfort of it But often proving will chase out hypocrisie 2. An humble patient self-renouncing heart is that frame of Spirit from which this Assurance will never long be absent never did God reveal himself more to any then Paul who was vile in his own eyes the least of sinners and greatest of Saints 3. Labour to get a high esteem of this priviledge think how happy thou shouldst be if God were thine in Christ Mat. 6. 21. Psal. 4. 6. 63. 3. 80. 3. and beg this Assurance at Gods hands 4. Labour to know faith above all other graces all Assurance comes into the soul by faith know the nature and object of faith the promises the Lord hath made to imbolden thee say with Paul I know whom I have believed renew acts of faith and treasure up experiences Frequently meditate on Gods Commandments to believe and on his faithfulnesse II. To keep it By what means Assurance may be held fast and confirmed more and more 1. For the Judgement 2. For Practice The Judgement must be rectified in some things First It must be concluded as a truth that a man may be the true childe of God and have true faith and holinesse in him and yet not enjoy this Assurance 1 Iohn 5. 13. to believe in the name of the Son of God and to know one hath life are not one and the same thing Secondly One must know that such doubts and objections which are raised up against his being the childe of God without ground out of the Word are to be rejected and sleighted Thirdly One must be rightly informed of the difference betwixt the obedience which the Law and the Gospel require for both require obedience faith establisheth the Law and makes a man become a servant of righteousnesse but the difference is exceeding great the Law exacteth compleat obedience the Gospel expecteth upright obedience 2. For Practice First Renew Repentance often God often cloatheth such with Garments of
this life thus 1. In the letter of it though delivered by never so faithful Ministers it is able to do nothing therefore these things are often preacht and men not bettered when the Spirit accompanies it it is efficacious See Rom. 1. 16. Phil. 2. 15. The preaching of the Gospel is 1. The only means of the revelation of this life 2 Tim. 1. 10. 2. It is the divine seed whereby the Lord conveys this life and begets it in the soul 1 Pet. 1. 23 25. This work of the Gospel consists in five things 1. The preaching of the Gospel opens the understanding makes us see the misery of sinne and the excellency of Christ and the things of God Ephes. 1. 2 Cor. 5. 2. It makes the will and affections to relish Christs sweetnesse perswades the heart to chuse him and consent that God and they may be united in a league of friendship this is the work of faith 3. Turns the heart from all evil wayes it walkt in men are said to be pull'd out of the power of Satan 4. Creates in the soul and stampes in it all the Graces wherein Gods Image stands 5. By administration of the promise and instruction fortifieth the soul and makes one do all things belonging to this life Arminians give too much to man and too little to Christ. Antinomians and Familists give too much to Christ and too little to man They give so much to Christ that they abolish the nature and act of the creature they say Christ must do all and we can do nothing They dream of an insensible motion without us place Grace in a naked apprehension there must be not onely a work for us but in and by us The work of the Father is in heaven of Christ on the Crosse of the Spirit within us Col. 1. 29. They deny not onely mans work but the Spirits work in us Rom. 16. 20. Secondly They say Christ must do all and we after we have received Grace nothing there is not a coordination but subordination of our wils to his grace though at our first conversion we were meerly passive yet when Grace is received we may act motion follows life Col. 2. 4. The Familists deny all inherent graces in the Saints because it is said we do not live but Christ he they say beleeves repents as if we lived not at all and he is formally all habits and graces but the Scripture grants habits and graces to be in a man Iohn 19. 28. Matth. 12. 33. 1 Iohn 3. 9. 2. The sins of our actions then could not be charged on our selves but on the faint operations of his grace Marks and Evidences of spiritual life First Every creature which lives values life A living dog is better then a dead Lion If one values his life he will prize 1. Pabulum vitae Attend on the Ordinances the Word Sacrament Prayer Communion of Saints 1 Peter 2. As new born Babes Cantic 4. latter end 2. He will avoid what is destructive to life Beware of grieving and quenching the Spirit Ephes. 4. 30. 1 Thess. 5. 19. by neglecting the motions of it or noysome lusts 3. He will endure any evil and part with any good rather then part with life Secondly This new life brings alwayes a great change along with it when a childe quickens in the mothers womb she findes a great change so when Paul and Manassâ—h and the blinde man Ioh. 9. were converted unlesse they were religiously trained up as Timothy from their youth Thirdly Sense a spiritual sense in the soul senses exercised savour the things of God Rom. 8. Fourthly Every life hath some kinde of motions and actions that are sutable to it as in this spiritual life 1. That inward work of adhering to Christ as their chief portion the fountain of all their good a true faith 2. Repentance labouring to cast out corruption and to turn to God 3. The Spirit of Prayer You have received the Spirit of Adoption whereby you cry Abba Father Our Law judgeth a childe alive that was heard to cry 4. The minding of heavenly things Col. 3. 1 2. 5. Life hath a sympathy a fellowship with those that are members of the body the same quickning Spirit lives in all Christians weep with them that weep and rejoyce with them that rejoyce 6. If we be regenerated we do that to God which children do to their Father 1. Honour him and stand in awe of him 2. Rely on him as the fountain of all our good as children do on their parentâ— for a supply of all their wants 3. Are obedient to him Motives to live to God 1. It is a dishonour to God when the creature seeks to exalt self that which I make my utmost end I make my God Phil. 3. 10. 2. Consider the self-denial of Christ he came from heaven to do the will of him that sent him Rom. 15. 3. Means of spiritual life 1. Labour to get thy miserable condition by nature set close upon thy spirit how thou art dead in sin 2. Study to get into Christ 1 Iohn 5. 12. onely he can quicken he is never got but by Faith Luke 15. the Prodigal is the pattern of a converted soul. See vers 31. CHAP. XIV The Sanctification of the whole Man Soul and Body VVE should live more to the soul then body Psal. 119. 175. 141. 8. 142. 7. 143. 11. 1. The soul is distinct from the body as the operations of it shew 2. It lives when the body dies Eccles. 12. 7. Mat. 10. 28. 3. It is far better then the body 4. The concernments of the soul are higher then those of the body 1 Pet. 3. beginning 5. The sicknesse and death of the soul is worse then that of the body 1 King 8. 38. Ioh. 8. 21 23. 6. We never live to any purpose but when the soul lives 1. Of the faculties of the soul. Grace spreads it self through all the faculties A faculty is an ability of producing some effect or operation agreeable to our nature and for our good implanted in man by nature There are three reasonable faculties proper to men alone 1. The Understanding by which we know truth 2. The Will by which we desire good 3. Conscience a power of ordering our selves to and with God I. Of the Understanding It is that power which God hath given a man to acquaint himself with the Being Properties and Differences of all things by discourse Or it is that faculty by which we are able to inform our selves of the general natures of things Sense alone perceives particulars the understanding abstracts things and forms in it self the general natures of things I see this or that man but understand the nature of man The Object of it is omne intelligibile Truth in general in the utmost latitude and universality of it is the object of the Understanding good in the general in the universality of its nature is the object of the Will therefore till
exercising of them the elements are changed relatively in respect of their use and end though not substantially they are not meer signs but such as besides their signification seal unto us our remission or sins and Gods favour But 1. The Word it self doth not profit without faith much lesse the seals of it 2. People are exhorted to examine themselves before they come to the Sacrament 1 Cor. 11. therefore the very use of the Sacraments conferres not grace though the heart of man put forth no good motion at that time we should not there relie upon the external acts of receiving there is panis Domini and panis Dominus Object Act. 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins Answ. They are said to be baptized for the remission of sins not that Baptisme ex opere operato doth remit sins but because it is a signe and seal of the pardon of them The Sacraments receive their power from the Lords own institution Some signs signifie by nature as smoke is a sign of fire the picture of my friend makes me remember him 2. Other signs come wholly from institution as the heap of stones called Galead between Iacob and Laban there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie but the efficacy of them depends on the institution of Christ which contains two things 1. A word of command to do such a thing for such an end 2. A word of promise that it shall be effectual for such an end A piece of wax annexed as a Seal to the Princes Patent of pardon or other like deed is of farre other use and greater efficacy and excellency then any ordinary waxe is though it be the same still in nature and substance with it So the bread in the Lords Supper being a seal of Gods Covenant and of Christs last Will and Testament is of farre other use and of farre greater efficacy and excellency then any ordinary bread is though it be the same still in nature and substance with it Relationes non faciunt realem mutationem in subjecto sed tantum in usu VII Why hath the Lord made choice of such an applying the Covenant of Grace by signs and vouchsafed such an Ordinance as this in the Church seeing the same things are done by preaching of the Word and prayer There are excellent Reasons of it 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him no reason can be given of it but only his will as a Lord will have Land passe by delivering a wand or twig 2. It is a glory to his power that he can make a little water or wine sign and seal the conquering of my sins and salvation of my soul. 3. Christ hath herein exceedingly condescended to his peoples weaknesse in applying the Covenant of Grace by signs while we are in the flesh to have sensitive things to represent spiritual these signs inform the judgement work on the affections help the memory wonderfully recal the Covenant of Grace act faith and other graces a naked word is enough to a strong faith but these are great props of our faith in our weaknesse so Gideon was confirmed Thomas when he put his hand into Christs side He acts the things before our eyes that he saith in his Word VIII Since God hath had a constituted Church in a visible body segregated from all mankinde he hath had some standing Sacraments even since Abrahams time The Sacraments of the Jewish Church and ours agree in these things 1. They have the same Authour 2. Serve for the same spiritual ends They had two so have we Circumcision was for Infants so is Baptisme the Passeover for men grown so the Lords Supper Circumcision was once administred the Passeover often so Baptism once and the Lords Supper often M. Bedf. Treat of the Sac. par 2. c. 106. They differ thus Theirs were praenuntiativè of Christ to come Ours annunciativè of Christ exâ—ibited so Austin Theirs were given to the Jews ours not to one but to all people The matter of both theirs and our Sacraments is one they ate and drank the same spiritual meat and drink that we do that is Christ. The effects also are the same in kinde and nature which is a partaking of Christ they differ in the manner Christ is more plentifully partaked in ours more sparingly in theirs Cartw. on Rhem. Test. Circumcision is the same with Baptism for the spiritual part it was the seal of the new-birth Deut. 30. 6. so Baptism Tit. 3. 5. Col. 2. 2. Circumcision was a seal of the righteousnesse of faith Rom. 11. 11. so Baptism Acts 8. it was the seal of the Covenant of Grace so Baptism it was the way of admittance and entrance into the Church so Baptism Matth. 28. Acts 2. it was the distinguishing badge between them who were Gods people and the rest of the world so Baptism 1 Cor. 5. 12. it was but once administred so Baptism None might eat the Passeover till they were circumcised Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized Acts 2. 41 42. Circumcision was a seal of the Covenant Gen. 17. 10 11. so Baptism that being the nature of a Sacrament it was a seal of the righteousnesse of faith so Baptism Acts 8. 37 38. 2. It was the Sacrament of initiation under the Law so is Baptism now under the Gospel Mat. 28. 19. 3. It was a distinguishing badge under the Law so is Baptism under the Gospel 4. It was the Sacrament of Regeneration Deut. 30. 6. so is Baptism Titus 3. 5. Col. 2. 11 12. 5. It was partaked of but once so Baptism Our Sacraments differ from the Sacraments of the Jews accidentally onely in things concerning the outward matter and form as their number quality clearness of signification and the like not essentially in the thing signified or grace confirmed 1 Cor. 10. 1 2 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11. IX The Sacraments of the New Testament are only two All Christians agree that Christ hath established Baptism and the Lords Supper All the Reformed Churches concurre in this that there are but two onely to which properly the definition of a Sacrament doth belong though there may be many in a metaphorical sense The Papists say they are seven adding Orders Matrimony Confirmation Penance Extream Unction The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing so there may be many Sacraments But as the word Sacrament is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful so there are but two The Schoolmen themselves who were the first authours that raised them up
of our entrance into the Covenant and admission into the Church Rom. 6. 3. our insition and incorporation into Christ is signified and sealed up by Baptism and hence it is once administred and never again to be repeated because of the stability of the Covenant of Grace Baptism is a Sacrament of Regeneration wherein by outward washing of the body with water In the Name of the Father the Sonne and the holy Ghost the inward cleansing of our souls by the bloud of Christ is represented and sealed up unto us Tit. 3. 5. Mat. 28. 19. Ephes. 5. 2. D. Gouges Catechism It may be thus briefly described It is the first Sacrament of the New Testament wherein every one that is admitted into the Covenant of Grace being by Christs Minister washed in water In the Name of the Father Sonne and holy Ghost is thereby publickly declared to belong to Christs Family and to partake of all the benefits that belong to a Christian. First Sacrament because first instituted and by the Lords order first to be administred being a Sacrament of our new birth 2. Of the New Testament because the old Sacraments ended with the old administration of the Covenant wherein the way to the Kingdom of heaven is more clearly revealed 3. Instituted by Christ himself the authour of it 4. The subject it belongs to all persons who can lay claim to the Covenant 5. To be administred by one of Christs Ministers Matth. 28. 19. He never gave commission to any to administer this Sacrament to whom he gave not authority to preach 6. The form to wash with water In the Name of the Father Son and holy Ghost See Aquin. partem tertiam Quaest. 66. Artic. 6. Utrum in nomine Christi possit dari Baptismus See also the 〈…〉 e there 7. The use and end of it is to be a publick declaration from God that one belongs to Christs family and partakes of all the benefits that concern a Christian. See of the uses of Baptism Perk. Cas. of Cons. l. 2. p. 130. to 135. A converted Pagan which makes profession of his faith and a childe not baptized may have right but this is a solemn declaration of it This washing with water In the Name of the Father Sonne and holy Ghost properly and by the Lords appointment notes the washing with the holy Ghost Iohn 3. 5. Tit. 3. 5. Mat. 3. 16. The Spirit descended like a Dove not only to confirm the Godhead of Christ but to shew the fruit of Baptism Heaven is opened and the Spirit poured out abundantly The Lutherans and Papists say we make it Signum mutile it is not a naked and bare sign The great Gospel promise was the pouring out of the holy Ghost and the sign water Isa. 44. 3. Zech. 13. 1. The Analogy lies in this the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb so the first office Gods Spirit doth is to purge us from our filthinesse In the Eastern Countreys when they would shew no pity to their childe they threw it out unwasht Ezek. 16. 15. Baptism is a publick tessera or seal of the Covenant First The Priviledges of the children of God by Baptism are many 1. I am united to Christ and ingraffed into that stock his Spirit poured out on the soul is the bond of union between Christ and the soul therefore we are often said to be baptized into Christ Rom. 6. 3. Gal. 3. 27. 2. Hereby we are declared to be the sons of God we are said to be regenerate by him that is sacramentally Baptism is a publick standing pledge of our Adoption 3. It is a constant visible pledge that all our sins are done away in the bloud of Jesus Christ therefore these are joyned together in Scripture Mark 1. Act. 2. 38. See Act. 22. 16. Rom. 6. 18. Ephes. 5. 26. 4. It seals to us a partaking of the life of Christ our Regeneration and Sanctification See Acts 19. beginning It is called the Laver of our Regeneration Titus 5. It seals to us the mortifying of all the reliques of corruption and that we shall rise out of our graves to enjoy that eternal life purchased by Christs bloud 6. It gives us a right to all Gods Ordinances Secondly The Duties Baptism doth ingage us unto All that Christ requires of his people either in faithfulnesse to him or love and unity to his Saints Rom. 6. We are buried with Christ in Baptism therefore are obliged to walk holily Ephes. 4. When the Apostle presseth the people of God to keep the unity of the Spirit in the bond of peace he saith There is one Baptisme Baptism serveth for two uses 1. To teach us our filthinesse that have need of washing and to binde us to seek to God for the spiritual washing 2. To assure us by pawning the truth and fidelity of God unto us for that end that upon our so doing we shall be washed with the bloud and Spirit of christ We should make use of our Baptism 1. To resist actual temptations I have given up all to Christ 1 Cor. 6. 15. 2. As a cordial in all dejections of spirit Shall I doubt of the love of God and pardon of my siu sealed to me in Baptism 3. In our prayers to God he hath given us his hand and seal 2 Sam. 7. 27. In Baptism we devote our selves to God it s an Oath of fealty to Christs Laws As therefore Baptism is a pledge to us of what we may look for from God so it is likewise a pledge of what he may expect from us it will be a witnesse against us if we make not right use of it Psal. 87. 6. See Ier. 9. 26. and Act. 7. 51. The Turks say what a Mussel man one that is a professed servant of Mahomet as we say baptized to do this See Rom. 6. 2. Luther tels a story of a pious Gentlewoman that when the devil tempted her to sin she answered Satan still Baptizata sum I am baptized Ex veteri Ecclesiae consuetudine in Baptismo renunciatur Satanae pompis ejus Vossius de orig progres Idol We cannot serve both God and the Devil such contrary Lords Mat. 6. 24. See 1 Cor. 10. 21. Baptism is administred but once the use of it continueth as long as we live We should make use of it 1. To quicken our repentance Have I so long ago promised to renounce all sin and yet am I hard hearted and impenitent The Scripture cals it the Baptism of Repentance for remission of sins because it serveth not alone as a bond to tie us to seek to God for repentance and to set upon that work but also to tie the Lord God unto us to give us the grace of repentance when we seek it at his hands and endeavour to practise it and whereby we are said to put on Christ and to be baptized into Christ and
Supper of the Lord. There must be an active and lively faith in the Sacrament to take Christ by an a of confidence and give up our selves by an act of resignation The great spiritual graces of the Gospel are Faith and Love 1. Faith is the great command of the Gospel Believe in the Lord Iesus 2. It is the great promise of the Gospel Ephes. 2. 8. 3. It is the great condition on which all the promises hang Isa. 79. Heb. 11. 6. Faith empties the soul more of it self then all other graces it gives all the glory to God Rom. 4. 20. and often besides in that Chapter It is the eye of the soul whereby we discern Christ Heb. 11. 1. 2 Cor. 4. â—lt it is the stomack of the soul. Christ describes believing by hungring and thirsting it is the foot of the soul whereby we approach unto Christ Heb. 10. 22. He that comes unto me shall never hunger and he that beleeves in me shall never thirst It is our hand to imbrace the promises Heb. 11. 30. therefore believing is often called eating and drinking Iohn 6. He that eats my flesh and drinks my bloud hath eternal life Gal. 2. 30. Faith makes Christ precious 1 Pet. 2. 7. and the soul also to Christ 2 Pet. 1. 2. Faith is an assent to all truths revealed yet the special act of justifying faith is our closing with Christ our rolling our selves on him It is a cleaving to the whole word of God and an obediential resting upon Christ alone for salvation This is the only grace that jusâ—ifieth Whom he hath set forth for our propitiation through faith in his bloud No grace brings so much comfort to the soul The just shall live by his faith Reasons why we must bring faith to the Sacrament 1. It is the Table of the Lord therefore none must be admitted but those which are of his family Gal. 6. 16. Christ hath instituted it that he might give himself by it he gives himself only to his members true believers 2. It is a seal of the Covenant of grace therefore belongs to none but such as are in Covenant none are in Covenant with God and Christ but believers 1 Iohn 3. 24. 3. Because the Sacrament was instituted for the confirming and further strengthening of our faith it begets not faith but presupposeth it Rom. 10. 14 17. 4. 11. 4. The word profits not without faith in them that hear it Heb. 4. 2. the same thing is held forth in both Christ is held forth in the Word sounding to the ear and offered in the Sacrament by the promise there he is visible to the eye of faith Iohn 3. 14 15. and is offered for spiritual nourishment Faith is the hand and mouth of the soul whereby we receive and feed on Christ Iohn 1. 12. Iohn 6. 19. In bodily feeding there is 1. Sense of want so in spiritual of the want of Christ. 2. Apprehension of the sutablenesse of the food to ones condition so here 3. Appetite earnest desire in the soul after Christ. 4. Taking of food so the soul of Christ. 5. Eating 6. Digesting 7. Distribution of the nourishment 5. No benefit is to be expected from any Ordinance but by faith Christ himself profits not unbelievers Tit. 1. 15. we cannot receive the Sacrament to our comfort without it 2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this here are three several words to presse this duty Interpreters generally say the meaning is whether you have faith or not but this is a higher expression Acts 8. 33. Rom. 8. 8 9. We say of a very malicious man such a one is in malice and of one that is drunk such a one is in drink 1 Pet. 1. 7. The trial of Faith is precious 1. By this trial we attain to a certainty 2. By this it attains purity God tries it by affliction men by examination by both it is refined 3. The trial of gold is but for a little time By faith you lay hold on eternal life the purer the faith the surer the hold 4. By trying it hath a higher esteem Revel 3. 18. The trial of gold makes it the more precious in your esteem and the trial of Faith makes it more precious in Gods esteem Marks of Faith First Know whence we had Faith God gives it and whether we have received it in the ordinary way by which God works it the Word Iam. 1. 18. Faith comes by hearing and it is increased by the same means by which it is begotten Dost thou highly prize the Word Hath it wrought Faith in thee Secondly Try by what steps and degrees faith hath been wrought in thee 1. Such see their misery by sinne and their inability to help themselves Acts 2. 37. 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good Isa. 55. 1. hereby one is brought to deny himself and his duties and to have recourse to him and rest on him for comfort Thirdly From the effects where Faith is it will shew it self 1. It purifieth the heart he is clean in heart and life 2 Cor. 7. 1. Acts 26. 9. 18. 2. Overcomes our spiritual enemies the world This is the victory whereby we overcome the world viz our Faith John 5. 4. Satan 1 Iohn 2. 18. 5. 18. Gal. 5. 6. 3. It works by love Ephes. 1. 15. Fourthly True faith is ever growing a true faith may be weak but all living things grow though one do not perceive it Do you trust God now the better for the many experiences you have of him Art thou sensible of thy doubting and unbelief Motives to perswade men to believe Consider 1. Who offers Christ God how will he take it if he be refused 2. The gift the greatnesse of the good offered in the Gospel Heb. 2. 2 3. 1 Tim. 1. 13. 3. The excellencies of faith but that I have shewed before 4. The hainousnesse of infidelity 1 Iohn 5. 10. a sin both against the Law and Gospel The first Commandment commands us to believe what ever God shall reveal it is the condemnation with a witnesse Iohn 3. 2. it exposeth us to the temptations of Satan Heb. 3. 12. 2. To the fearful judgements of God Iohn 3. ulâ— to his displeasure Prov. 15. 8. Heb. 11. 7. to eternal wrath Iohn 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual the Word Heb. 3. 2. afflictions the Sacrament 1 Cor. 11. 29. 5. The willingnesse of God to receive a poor sinner 1. God alone provided the medicine that should cure us Rom. 3. 24. 2. He wrote it in the Gospel this is a true saying 3. Propounds Christ hath set him forth 4. Invites sinners Matth. 11. 1 Cor. 5. 20. He commands you to believe 1 Ioh. 3. 23. threatens if you refuse Iohn 3. ult 6.
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
6. 36. so to Gospel-repentance there must be a right sense of sin 2. Sorrow for sin a spirit of mourning goes along with Gospel-repentance Zec. 12. 10. Ezek. 7. 16. Hos. 11. 12. a sorrow according to God 2 Cor. 7. 10. 3. A self-judging Psal. 51. 4. condemning his acts and judging himself worthy of all the curses of the Law 4. A turning from sin to the Lord Hos. 14. 8. Dan. 4. 27. 5. It must be grounded upon the apprehension and hope of mercy Isa. 55. 7. Poenitentia non est sola contritio sed sides Luther Therefore the Lutherans commonly make faith a part of repentance it is the foundation of it Non pars sed principium P. Martyr One saith True repentance consists in four things 1. In a humble lamenting and bewailing of our sins our sinful nature and wicked lives whereby we are subject to Gods wrath and eternal death even a giving our selves so to consider and feel the cursed effects of sinne in that it angers God and enforceth his justice to punish us till it makes our hearts to ake and be troubled perplexed and disquieted 1 Sam. 7. 6. Psal. 38. 18. Ioel 2. 12. Iam. 4. 9. so David and Peter wept for their sins 2. A confessing the same to God particularly Prov. 28. 13. Psal. 32. 3 5. judging our selves worthy to be destroyed therefore and to perish eternally David saith I will confesse mine iniquity and be sorry for my sin And Iohn If we confesse our sins he is faithfull and just to forgive us our sins 3. An earnest crying to God for pardon of sinne and for power against it in the name of Christ. David Psal. 51. saith Sprinkle me with hysop that is forgive me for his bloud sake whom that hysop represented We must take words and beseech the Lord to receive us graciously 4. A hearty and sincere purpose to reform our heart and life to cast away all our transgressions to resist and forbear the practice of sinne in all things and to exercise our selves in all righteousnesse i. e. A firm purpose to leave all the evil that I know condemned and to do all the good that I know required a fixed resolution of heart so to do in consideration of Gods goodnesse and grace that hath sent Christ to save the penitent The Antinomians say The Saints of God once justified and in Christ need not repentance they cry down this as an un Gospel-like practice and dislike mourning for sinne they would have nothing but faith in Christ and rejoycing in him To be troubled for sinne they say is a dishonour to the grace of God and satisfaction of Christ our repentance and humiliation indeed cannot satisfie God Christ hath done that laid down a price answerable to the debt but the Lord hath inseparably annexed repentance and remission Act. 2. 38. 3. 19. 8. 22. and he requires not only an initial repentance in reference to a mans state but a daily repentance in reference to the acts of sinne he must daily wash his feet See Gal. 5. 31. The sinne against the holy Ghost is therefore unpardonable because the Lord will not give repentance Heb. 6. Repentance is Evangelical and a Duty in regenerate persons First Because it is a fruit of the holy Ghost Act. 11. 18. Secondly Because none but regenerate persons can perform it to bewail sinne and aggravate it justifying God condemning themselves and laying hold on Christ. Thirdly The Gospel enjoyns it and threatens the neglect of it Some places joyn Repentance and pardon together Act. 5. 31. Luke 24. 47. Some it and faith Mar. 1. 15. Act. 20. 21. Fourthly Christ Iohn Baptist and all the Apostles preacht repentance Mat. 3. 2. 4. 17. Mark 6. 12. Fifthly Because it may and doth work most kindely in and with faith when they look upon Christ whom they have pierced and consider that they have crucified him Sixthly Because it conforms us to God and Christ in hating and subduing sinne in us it breedeth in us a loathing of sinne and gives us a victory over it What the Pump is to the Ship Repentance is to the soul it keeps it clean Seventhly Because we have still flesh in us to be awed as well as the Spirit in us to be cherished Object Justification is but one indivisible act of grace pardoning all sins past present and to come There is a two-fold forgivenesse 1. In foro poli in the Court of God so all sins past present and to come are actually pardoned at the first act of believing and repenting 2. In foro soli in the Court of Conscience so they are not pardoned we shall have no comfort or assurance of their pardon till we actually repent of them Repentance is a part of the exercise of our whole Christian conversation and a work to be ordinarily practised though there be one great and universal repentance for the change of our state In Revel 2. 3. chap. among the duties God requires of the seven Churches which were all converted of four of them he requires the exercise of repentance Revel 2. 5. 3. 13 19. But there are some special seasons wherein God in a more special manner cals his people to repent when he would have the practice of it more full and extraordinary 2 Cor. 7. 11. when we should more strictly examine our selves and our sorrow should be much inlarged 1 Sam. 7. 6. Iudg. 2. There are five special times for renewing of Repentance First The time when Gods hand is upon us in any special correction 1. God expects and requires it then Isa. 22. the first 15 verses Zeph. 2. begin 2. The servants of God have ordinarily practised it then Ieremiah Iob David Lam. 3. 39 40. 3. God hath severely threatned them when they have not repented at such times 2 Chron. 28 22. Ier. 5. 3. Amos 4. The reason is because the Lord hath appointed this exercise of repentance as the only means to remove the rod or turn it to a blessing Secondly Another special time when God would have his servants to renew their repentance is upon their fall when they have committed any grosse sin as David after defiling Urijahs wife Psal. 51. and when he had fallen into the sin of numbring the people 2 Sam. 24. So Ezra 9. when the people had married with strange wives they wept exceedingly So when the Church of Corinth had wrapt themselves in the guilt of the incestuous persons sin 2 Cor. 7. Peter when he had denied his Master Our sorrow doth not make God amends or pacifie his wrath when it is kindled it is only a condition of the Covenant of Grace the exercise of repentance it satisfieth not God but the Church it is a help to our own souls whereby our sins are subdued Thirdly When the Lord cals any of his people to any special service that he would have them do for him and the Church then they ought to renew their
special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination and so expressely forbidden yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse so that his example must warn us before vowing to consider distinctly and seriously what we vow Thus we have shewed you what diligence is required before the worship In the worship is required as great diligence Rom. 12. 11. First With our understanding and thoughts to make them attentive that we may heed what we do and apply our thoughts and conceits alone that way that so there may be an agreement betwixt body and minde Thus in praying we must mark what it is that we ask confesse or give thanks for so that we understand our selves and be able to approve that we have asked nothing but what we might In hearing we must listen and attend that we may carry away the Word and let it not leak we must binde our mindes to give heedful attention according to that Let him that hath an ear hear what the Spirit saith Hear O Israel saith Moses often Hear O children saith David So in the Sacraments we must mark each action and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward When we see the bread consider of Christs presence and power to nourish when we see the wine of his presence and power to comfort so in the other actions when we see the breaking of the bread think of his death when we see the giving consider of Gods offering him and so in every action we must serve the Lord with our whole heart whereof one part is this observing attending marking the action Secondly We must bring our affections to be so moved as the nature of the exercises requireth which is that which is commended in the good Iosiah his heart melted in hearing threatnings and the Thessalonians received the Gospel with joy in prayer we must be fervent and in the Sacrament we must bring our hearts to a feeling sorrow for Christs death and our sins and to a joyful remembrance of the great work of our redemption so it must be a sweet mixture of joy and sorrow so must we worship God with our whole heart for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship as hath been said so in prayer David cried unto God was earnest about his requests This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable and this is diligence in the worship There must also be diligence after the worship in a care to make good use of it and to observe our growth by it and to perceive what proceedings we make in godlinesse by all the services we perform seeing all that we do tends to this end the Sacrament Word Prayer should nourish grace all to confirm and strengthen the grace of the inward man All duties to God must be done with all the faculties of the inward man 2. With the intention of all the faculties The demeanour of the body lies in this that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God a vain carriage of the body is an evident argument of a vain minde 2. The soul should be active the whole inward man the understanding should be ready to apprehend truth the will to choose it the memory to retain it the conscience to submit unto it Isa. 58. 5. 1 Cor. 14. 15. Reasons why the inward man must be active in worship 1. God will be worshipt according to his nature Iohn 4. 24. 2. The soul is the man the main of sinne lies in the soul Mic. 6. 7. 3. The soul only is the seat of grace Ephes. 3. 17. 4. The end of all Christian duty is communion with God he can have no communion with the body 5. In this doth the glory of all a Christians duties consist Mark 13. 33. Revel 5. 8. 6. This onely makes the duty fruitful the fruit of the duty lies in the activity of it After the duties done there should be 1. An impression of Gods holinesse upon us Exod. 34. 29. Acts 4. 13. a savour of the duties we have done 2. When we have found out God in a duty we should ingage our hearts to that duty ever after Psal. 116. 2. and it should encourage us in all the services God requires Gen. 29. 1. 3. We should be very thankful to God for every good motion thought new discovery 1 Chron. 29. 13. The special duties after the Word Prayer and a Vow are these After the Word to call our selves to account what we remember and so to search if it be true and ponder upon it our selves with a chewing of the cud and the life of hearing depends on it This is digesting the Word this is causing it to take root this is ingraffing it in the heart and if we have convenient means of company we ought to conferre of it and advise together about it that one may help another so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them The next for prayer is as David saith to wait on God to look for and continue though we be defer'd to look for what we have begged and to observe how it is granted that accordingly we may be thankfull or humbled and increase our earnestnesse When a man prefers a Petition to the King he gives his attendance to see what successe so must we to God Our eyes must behold him as the eyes of the handmaids the Mistresse so that we may be able to see whether he be angry against our prayers or condescend to them and if he do seem angry yet we may not faint but follow him still if we have praid against a temptation we must look for power against it and if we feel power rejoyce in God that gave it if not pray again and still wait renewing our supplication so if we have desired any grace or benefit either temporal or spiritual according to Gods Word we must not make haste or be heedlesse but even wait and attend his leisure as one that is infinitely better and wiser then our selves Next for vows the uses must be a special care of our vow to fulfill it for the word is expresse Thou shalt pay thy vows and thou shalt not go back if the vow be of things lawful else we must not stand to it but with great repentance for the vow perform Gods Commandment rather then our vow Thus you have heard of truth and diligence there are required two things more Faith which is a
Ioseph that he would have been naught with her Psal. 35. 11 12. 2. When it is a true fault but secret and they divulge it Matth. 18. 15. they should first inform the party to see whether he will be humbled or no Publish it not in Ashkelon nor tell it in Gath. 3. When they augment their faults and make them worse Lev. 19. 16. 4. When they deny their good actions to be done well 5. When they interpret doubtful things in the worst part charity is not suspicious Ier. 40. 16. 6. When they acknowledge their good things yet not heartily to praise coldly is as bad as a vehement dispraise It is hard to tell saith Bernard whether the detractor or he that hears him willingly shall burn hotter in hell the one hath the Devil in his tongue and the other in his ear Prov. 17. 4. Psal. 15. 3. Thus this Law is broken by unjust accusing 2. It is broken also by unjust defending of wicked men and bad causes when one will use his wit credit and testimony to grace evil men and dishonest causes Prov. 17. 15. 14. 24. CHAP. XI The tenth Commandment THou shalt not covet thy Neighbours House thou shalt not covet thy neighbours Wife nor his Man-servant nor his Maid servant nor his Oxe nor his Asse nor any thing that is thy Neighbours THou shalt not covet that is thou shalt not inwardly think on and withall have thine heart inclined to with pleasure and delight and long after that which belongs to another or others one or more to his or their losse or hinderance or misliking though they will give no assent to get it or to seek after it The word neighbour is here to be taken as in the ninth Commandment for any one of the same flesh and of the same nature which is any man or woman whatsoever House This is put in the first place not because it is more dear and near then the wife but because this injury in desiring the house extendeth it self to the husband to the wife to the children and servants yea to the Beast also and Cattel The hurt thereof is more general then of the rest therefore it is placed in the first place Nor his wife This is added as the next chief thing in desiring whereof our neighbour is grievously wronged Nor his man-servant nor his maid-servant God sets down the Servants before the Cattel or any other wealth because they are more to be accounted of then Riches Nor any thing that is his The Lord comprehends in these words every thing how small soever in our account that belongs to our neighbour This Commandment is no where repeated in the Gospel by our blessed Saviour but it is inserted in the repetition of the second Table which S. Paul mentioned to the Romans The thing here forbidden saith Dr. Abbot against Bishop is lust and concupiscence as the root and fountain of all sin and wickednesse and therefore the Apostle setteth down for the whole effect of this Commandment Thou shalt not lust Rom. 7. 7. and calleth it often the Commandment ver 8 9 10. to note that it is but one Commandment which saith Thou shalt not lust He exemplifieth lust in the Commandment by some objects leaving the rest to be understood but if we will divide the Commandment of lusting because the things are divers which are lusted after there must be a necessity of making more Commandments because as there are lusts tending to covetousnesse and lechery so there are also which tend to disobedience to lying and slandering and such like Whereas the Papists make the ninth Commandment Thou shalt not covet thy neighbours wife and the tenth Thou shalt not covet thy neighbours house which order may not be broken according to their division yet Moses himself alters it Exod. 20. 17. though Deut. 5. 27. it be so which indifferent placing of those two branches infallibly prove that they are not two Commandments but one onely Although Thou shalt not covet be repeated yet Lyra witnesseth that according to the Hebrew one Commandment onely is contained This last Commandment saith Mr. Dod forbids the least thoughts and motions of the heart against our neighbour though there be neither consent nor yeelding of the will And requireth such a contentednesse with our estate as that we never have the smallest motion tending to the hurt of our neighbour in any sort Yea that we have such a love of our neighbour as never to think of him or any thing belonging to him but with desire of his good every way To covet saith he in this place signifies to have a motion of the heart without any setled consent of will The first motions unto sin are here forbidden though we never purpose or consent unto them Mr. Lyf Principles of Faith and good conscience The summe of the tenth Commandment saith Master Downame is that every one rest fully pleased with that portion which God seeth good to bestow upon him rejoycing and taking comfort in it whether it be great or small Heb. 13. 5. 1 Tim. 6. 8. Phil. 4. 11. The contrary whereof is covetousnesse longing after that which is our neighbours or none of ours though it be without seeking of any unlawful means to come by it as Ahab did 1 King 21. 2 This Commandment saith he hath commonly another sense of forbidding onely the first lusts and motions of sin but the words are evident The rest of the Commandments of the second Table have all of them a common and familiar understanding such as every man at the first hearing doth conceive This therefore must have the like The Law say the Talmudists speaketh according to common use Let any man indued onely with reason and understanding be asked what this should mean Thou shalt not covet thy neighbours house he will certainly answer We must be content with our own 2. The Hebrew word that Moses hath Deut. 5. 27. signifies to long after a thing and to have ones teeth water at it so it is used Micah 7. 1. and in many other places 3. The particular instances Thy neigbours house wife man-servant maid oxe asse or any thing that is his declare manifestly that goods and possessions are the proper subject of this Commandment for which cause Exod. 20. 17. the wife of our neighbour his most precious possession Prov. 19. 4. cometh not in the first place but is set in the midst of other possessions that by the very marshalling of the words it might appear that this Commandment reacheth not to the desiring of ones wife for filthinesse and uncleannesse sake 4. The order of the Commandments going by degrees from the greater to the lesse and so continually falling till you come to this sin of coveting which is the first step and beginning of all wrong and deceit and yet differeth in nature from them both 5. The corruption both of nature and desire is forbidden in every one so as this cannot be
l. 3. p. 237 The Creation of it a special work of God l. 3. p. 237 238. It s circular motion refuted l. 3. p. 237. m. l. 3. p. 241. m Earthquake Earthquake the cause of it l. 3. p. 236. m. It is general or particular ibid. Ecclesiastes Ecclesiastes why so called its Author l. â— p. 36 The summe of it and the best Interpreters of it ibid. Election Election what the word signifies l. 3. p. 219 It is described ibid. And the description explained l. 3. p. 219 220 What the object of it l. 3. p. 220 Neither foreseen faith nor foreseen works the cause of it l. 3. p. 221 All are not Elected l. 3. p. 121 122 123 There is an Election of persons l. 3. p. 222 Element what and the number of the Elements l. 3 p. 237 238 Elephant his magnitude and understanding l. 3. p. 266 Empty no vacuum or meer empty place l. 3. p. 253 l. 4. p. 357 Epicure confuted l. 3. p. 296 300 Epistles Epistles why so called l. 1. p. 43 How they are divided and who best expounds them l. 1. p. 44 46 In what order they were written l. 1. p. 46 47 Ephesians who best expound it l. 1. p. 48 Erasmus commended l. 1. p. 113. m. 116. m Errour l. 4. p. 358 359 Esther Esther why so called and by whom written l. 1. p. 34 Who are the best Expositors of it ibid. Eternity The world not Eternal l. 2. p. 226 227. l. 3. p. 225 God is Eternal l. 2. p. 147 148 149 What Eternity is l. 2. p. 147 Evangelists Evangelists who l. 1. p 44 The harmony and difference between them l. 2 p. 4â— Evil. Evil what it is l. 8. p. 651 What deliverance from Evil means l. 8. p. 652 Excommunication what it is and its parts l. 6. p. 467 Exodus Exodus why the second Book of Moses is so called l. 1. p. 31 Contains a history of above a hundred years l. 1. p. 31 The best Expositors of it ibid. Expositors of Scripture who are the best among the Jews Fathers Papists Protestants l. 1. p. 112 113 Ezekiel Ezekiel what it signifies l. 1. p. 38 When he prophesied ibid. The best Expositors of it ibid. Ezra Ezra who the Author of it l. 1. p. 33 The best Expositor of it l. 1. p. 3â— F Faculty FAculty what l. 7. p. 540 Three reasonable Faculties in man ibid. Faith Faith what it is l. 7. p. 502 503 How taken in the New Testament l. 7. p. 499 500 Three things in it l. 7. p. 500 Its object and acts ibid. It s subject l. 7. p. 501 502 The degrees of faith l. 7. p. 503 Faith of Adherence and Assurance l. 7. p. 504 505 Its end is everlasting life l. 7. p. 505 How it is wrought ibid. How it differs from hope ibid. It is an excellent grace l. 7. p. 506 Whether Infants have Faith and whether it be in the glorified Saints l. 7. p. 506 507 Whether justifying Faith be commanded in the Decalogue whether it or repentance precede l. 7. p. 507 Christians should endeavour to live by faith and what it is to live by it l. 7. p. 507 508 Motives to get Faith and helps to it l. 7. p. 509 Whether Faith alone doth justifie l. 7. p. 503 528 529 Fruits of Faith l. 8. p. 744 745 746 747 Faithfull God is Faithfull l. 2. p. 184 185 What Faithfulnesse is l. 2. p. 185 186 Ministers must be Faithfull in their calling l. 6. p. 460 Fall of man l. 4. p. 303 304 Familists Familists rest wholly in an immediate private spirit l. 1. p. 16 Confuted l. 7. p. 539 Fasting What religious Fasting is l. 8. p. 735 736 What we must abstain from l. 8. p. 73 The ends and means of a religious Fast l. 8. p. 736 737 The usual time of a Fast and for Fasting l. 8. p. 737 The Popish Fasting condemned l. 8. p. 738 Fathers Fathers what they were l. 1. p. 112 113 Some of them commended l. 1. p. 112. to 116 Fear Fear what it is the kindes of Fear the measure of it l. 7. p. 571 How it is taken its object and effects l. 7. p. 571 572 Christs great Fear l. 5. p. 429 Feasting Holy Feasting the nature of it and helps to it l. 8. p. 739 Fire l. 3. p. 240 Fisheâ— a great work of God l. 3. p. 261 262 Flattery Flattery l. 4. p. 359 Flight what it is l. 7. p. 561 Forgiveness Forgiveness of sins what l. 7. p. 519 Every one of Christs subjects hath his sins forgiven l. 7. p. 519 The Forgivenesse of sins is free and full l. 7. p. 519 520 God only forgives sins l. 7. p. 520 What is the meaning of the fifth Petition of the Lords Prayer l. 8. p. 647 648 649 650 Auricular confession not necessary to Forgivenesse of sins l. 7. p. 520 521 Fowls their nature and use l. 3. p. 263. 264 Free-will l. 7. p. 495. to 500 Frost what it is l. 3. p. 247 G GAlatians who best expound it l. 1. p. 48 Genesis Why the first Book of Moses is so called l. 1. p. 31 Contains a History of above two thousand years ibid. The best Expositors of it ib. Why the Jews might not reade in the beginning of Genesis the beginning and end of Ezekiel nor in Canticles ibid. The first Chapter of it divided l. 3. p. 231 232 233 Gentiles Gentiles many predictions of their conversion l. 1. p. 10 Some of them give testimony to sundry passages in the Scripture l. 1. p. 15 Ghost The holy Ghost is God l. 2. p. 21â— Glory Glory what it is in God and its several acceptions l. 2. p. 194 195 The difference between praise honour and glory l. 2. p. 195 Gloria whence derived ibid. How Gods Glory is manifested l. 2. p. 196 A double Glory in things l. 2. p. 197 Consectaries from Gods Glory l. 2. p. 198 199 Glorious God is Glorious l. 2. p. 194 195 196 197 198 Gluttony l. 4. p. 359 360 God How he is called in several languages l. 2. p. 121 That there is a God l. 2. p. 121. to 128 The knowledge of God is necessary profitable difficult l. 2. p. 121 122 We know God three wayes l. 2. p. 122 There is a three-fold knowledge of God ibid. What God is l. 2. p. 132 133 How the word God is taken in Scripture l. 2. p. 133 The several name of God l. 2. p. 133 His Attributes whâ—â— they be ibid How they diâ—â—â—â— from Properties and what rules are to be observed in attributing them to God l. 2. p. 134 How his Attributes are divided l. 2. p. 135 Good God is Good the chiefest good l. 2. p. 172 173 Goodnesse Goodnesso what it is and what in God l. 2. p. 172 The Properties of his Goodnesse and the difference between his Goodness and that in the creature l. 2. p. 173 174 Gospel Gospel was written by many and why l. 1. p. 42 Why they are called Gospels l. 1. p. 43 Its ends and parts the terms of it l. 8. p. 715 716 Sins against
best Expositors of it ibid. Iudgement The last Iudgement l. 10. p. 859 All are to be judged and by Christ l. 10. p. 859. to 862 The day of Iudgement terrible to the wicked but comfortable to the godly l. 10. p. 860 861 The time uncertain the place and signs of it l. 10. p. 861 862 The preparation and performance of it and Corollaries from it l. 10. p. 862 863 Iunius commended l. 1. p. 116 Iurisdiction Ecclesiastical l. 6. p. 466 467 Iustice. Whether inherent Iustice be actual or habitual l. 7. p. 518 Iustice what it is l. 7. p. 588 589 Iust. God is Iust l. 2. p. 181. to 184 Whether God see sinne in the Iust l. 7. p. 523 Iustification How the word is used in Scripture and what Iustification is l. 7. p. 512 The difference between it and vocation ibid. Whether all one with remission of sins l. 7. p. 513 The parts of Iustification l. 7. p. 514. to 521 One may be certain of his Iustification l. 7. p. 524 525 The several periods of Iustification l. 7. p. 515 Iustified Whether we be Iustified by inherent or imputed righteousnesse l. 7. p. 517 518 Whether we be Iustified by Christs active and passive obedience l. 7. p. 518 519 Whether faith alone Iustifies l. 7. p. 528 529 K KImchi commended l. 1. p. 112 Kinde God is Kinde l. 2. p. 191 Kingdom Kingdom of God two-fold l. 8. p. 643 The meaning of that Petition Thy Kingdom come l. 8. p. 643 644 Kings Kings why they are so called the Authors of those two Books and best Expositors of them l. 1. p. 33 Knowledge l. 7. p. 589. to 593 L LAbour Christ underwent hard Labours for us l. 5. p. 428 Lactautius commended l. 1. p. 115 Lamentations Lamentations why so called l. 1. p. 38 Where and how long Ieremy prophesied ibid Fit to write Lamentations and why ib. The best Expositors of it ib. Latine The Vulgar Latine Translation why so called l. 1. p. 64 Which are the best Latine Translations of the New Testament ib. Law Law what it is l. 9. p. 751 The Moral Law l. 9. p. 751. to 756 There are four precepts in the first Table and six in the second l. 9. p. 751 The Moral Law is in force in the Christian Church l. 9. p. 751 752 753 It is a glasse bridle rule ib. The Law cannot be perfectly fulfilled in this life l. 9. p. 850 831 Legends why so called l. 1. p. 24 Leviticus Why the third Book of Moses is so called l. 1. p. 31 32 The best Expositors of it ibid. Lexicon Which are the best Lexicous for understanding the Hebrew and Greek text l. 1. p. 111 Liberty The willing good necessarily hinders not Liberty l. 3. p. 272. 278. m. Life Several kindes of Life l. 2. p 139 140. l. 7. p. 537. 538 How Gods Life differs from the life of the creatures l. 2. p. 140 141 What spiritual Life is ibid. Wherein natural Life and it agree and differ ibid. Evidences of spiritual Life Motives to it and Means of it l. 7. p. 539 540 Life everlasting l. 10. p. 568. to 571 Light Light an excellent work of God l. 3. p. 240 241 Its abstruse nature and excellent use ibid. Limbus Insantum l. 10. p. 862 Lion A strange story of a Lion l. 3. p. 267 Living God is Living l. 2. p. 139. to 142 Long-suffering God is Long-suffering l. 2. p. 187 Lot The nature and use of Lots l 9. p. 792 793 When abused l. 9. p. 803. to 806 Love Love what in God l. 2. p. 167 168 The Properties of it l. 2. p. 168 Our Love to him ibid. The affection of Love in us what l. 7. p. 551 Gods Image in it ib. It s corruption and sanctification l. 7. p. 551. to 554 Luke Luke only makes a Preface before his Gospel and who best interpret him l. 1. p. 15 The difference between Lumen and Lux l. 3. p. 240 The Lutherans confuted about the ubiquity of Christs body l. 2. p. 147 Lying l. 4. p. 366 367 Lyranus commended l. 1. p. 116 M MAimonides commended l. 1. p. 112 Malachy when he wrote and who best expound him l. 1. p. 40 Maldonate commended l. 4. p. 367 Malice ibid. Man made after Gods Image l. 3. p. 288 Mark Mark wrote in Greek l. 1. p. 41 42 45 When he wrote and who best expâ—und him l. 1. p. 45 Martyrs Divers suffered for the truth l. 1. p. 14 15 How true Martyrs differ from false l. 1. p. 15 Masius commended l. 1. p. 117 Masse Masse why so called the evil of it l. 8. p. 700. to 703 Private Masse unlawful l. 8. p. 703 704 It is not lawful to be present at the Masse l. 8. p. 704 Massorites their exact diligence in numbering the words and letters and points of Scripture l. 1 p. 66 67 Masters their duty l. 9. p. 828 Matthew Matthew wrote in Greek l. 1. p. 〈…〉 Never any doubted of the authority of 〈…〉 〈…〉 When he wrote and who best expound 〈…〉 〈…〉 Mediatour Mediatour who and how Christ is our Mediator l 9 p. 4â—â— 450 Whether Christ was a Mediatour according to both his Natures l. 5. p. 410 411 Meditation Meditation what it is l. 1. p. 24 When it is fit to Meditate of the creatures l. 3. p. 230 231 Marks to try when we Meditate fruitfully of the creatures ibid. Meek How God is Meek l. 2. p. 171 Memory what it is its sanctification l. 7. p. 546 Mercy Mercy what in God l. 2. p. 177. to 181 How his Mercy differs from mercy in us l. 2. p. 177 On what terms and to whom he will shew Mercy l. 2. p. 179 What in us l. 7. p. 593. to 596 Metals Metals what l. 3. p. 249 Which most precious ib. m. Meteors what they are their several kindes and matter l. 3. p. 243 244 Micah Micah when he prophesied and who expound him well l. 1. p. 39 40 Minister Minister his calling l. 6 p. 456. to 459 The Minister afore the Church l. 6. p. 457 His duty l. 9. p. 831 832 The honour of that function and their maintenance l. 6. p. 460 461 Miracles Miracles of Confirmation and Preservation l. 1. p. 12 13 How true and false Miracles differ l. 1. p. 13 14 What they are l. 2. p. 127 128 Monks Monks why so called they are highly honoured by Papists l. 6 p. 479 480 Moon Moon how called in Latine and Hebrew l. 3. p. 260 It is the cause of the Seas ebbing and flowing ibid. Mortification l. 7. p. 535. to 538 Mountains a great work of God l. 3. p. 250 Murder Murder what it is l. 9. p. 835 A crying sin l. 9. p. 837 838 Self-murder a great sin l. 9. p. 838 839 Murmuring l. 4. p. 367 368 Mystery Mystery of the Trinity a great Mystery l. 2. p. 215 N Nahum NAhum when he wrote and who expound him best l. 1. p. 40
his thoughts are there is no God In peccato duo attenduntur sâ—ilicet conversio ad commutabile bonum quae materialiter se habet in peccatâ— aversio à bono incommutabili quae est formalis completiva ratio peccati Aqu. 2. qu. 162. art 6. Two things manifest the enmity of the heart to God 1. A mans averseness from Christ and the way of the Gospel 2. His unwillingnesse to â—ely upon God alone for succour Omne peccatum est deicidium say the Schools It strikes at the very essence or being of God Every sin saith I would have no God Rom. 8. 7. abstractum deâ—â—tat essentiam Rom. 8. 23. There is a double curse come upon the creatures not only a generall curse on them all in the fall but a particular curse the figtree lay under a generall curse and it would have withered with that but because of the particular curse it withered presently Vide Lombard l. 2. Senten dist 25. Aqu. 1 2. qu. 85. art 1. Sins proper end is the dishonour of God and the ruine and abasement of the nature where it is the Law hath put another end on it the manifestation of Gods justice but Christ puts a new end on it the Lord will exalt his grace and mercy in the pardoning of it Sin hath defiled the soul in point of purity and disquieted it in point of serenity The soul of man in its creation exceeded thâ— Sun in glory in its greatest splendour It is called evil â—ine adjecto Rom. 7 13. the holy Ghost could not call it by a worse name then it self But sin that it might appear sin praedicatio identica and after that sin by the commandment might become exceeding sinfull hyperbolically sinfull The damned in hell hate God because they are sealed up in their obstinacy against him Isa. 51. 20. Rev. 16. 9. Aquinas brings that place to prove it Psa. 74. ult Aquin. part 1. qu. 48. art 6. proves that Culpa habet plus de ratione maâ—i quam poena 1 quia ex malo culpâ— sâ—t aliquis malus non ex malo poenae 2 quia Deus est auctor mali poenae non autem mali culpae Gods greatest punishment is to punish sin with sin He that is filthy let him be filthy still the greatest punishment in helâ— is sin as the Saints obedience in heaven is pars praemij so the blasphemy of the wicked in hell is pars poenae say the Schoolmen there is more evil in the cause then the effect See Field on the Church p. 418. Perk. vol. 1. p. 215. B. Bilson dislikes this in his Full redem of mankinde by the death of Christ from p. 14. to 136. B. Bilson p. 135 saith that hell pains were never added to Christs crosse for 1300 years since the Apostles time a The Stoicks thought all sins were of an equall nature because to sin is transilire lineas to passe the bounds but some may shoot wider then others though both miss the mark The Scripture evidently confutes this opinion Ioh. 16. 11. 1 Tim. 5. 8. Ezek. 16. 47. 2 Pet. 2. 26 27. Some sins are compared to Camels others to Gnats some to beams others to motes some to talents others to farthings As there are degrees of graces and vertues so of sins He that commits adultery by carnall copulation is a greater sinner then he that looks upon a woman to lust after her He that cals his brother Raca is not so great a murtherer as he that takes away his life See Shepheards Sincere Convert c. 3. Peccata spiritualia sunt majoris culpae quam peccata carnalia non quasi quodlibet peccatum spirituale sit majoris culpae quoâ—ibet peccato carnali sed quia considerata hac sola differentia spiritualitatis carnalitatis graviorae sunt quam caetera peccata caeteris paribus Aquinas 1. 2. qu. 73. art 5. v. plura ibid. All evill is worst in the fountain Mat. 21. 31. A Caution Sensuall lusts deprive us of communion with God we can never give them content they are disquieting and debasing lusts Spirituall lusts usually assault the highest persons men of greatest parts Rom. 1. 30 Elymas Achitophel Ieroboam Machiavel and of high condition the very Saints are apt to be proud of spirituall gifts these lusts are more subtle and deceitfull then sensuall lusts they are not easily discerned and have specious pretenceâ— one is not soon convinced of spirituall pride The operation of spirituall lusts is more vehement and impetuous the body moves slowly but the thoughts swifter then the Sun Sensuall lusts make us like a beast spirituall like the devil Iudas is called Satan There is in Christ both active and passive obedience his active answers the precept his passive your transgression of the prohibition Poena damni in hell answers to sins of omission as sensus to those of commission When Satan tempted Eve he first turned the heart from God Malum commissionis omissionis in aliquibus conveniunt in aliquibus differunt conveniunt 1 Qund utrumque contra legem 2 Quod utrumque etiam est privatio rectitudinis debita per legem requisitae Differunt tamen 1 Quia malum omissionis est contra praeceptum affirmativum Commissionis contra praeceptum negativum 2 Differunt ratione fundamenti quia malum commissionis immediatè semper fundatur iu actu aliquo aut habitu malum omissionis non sed in ipsa anima nullo actu aut habitu ita medio Barlow exercit 2. A sin of omission is an aversion of the heart from God and duty in some thing commanded as that of commission is a conversion or turning to the creature an something forbidden Iud. 5. 23. Ier. 10. 25. 2 Thes. 1. 7 8. 1 Cor. 9. 16. There is en aversion from God before there is a conversion to the creature Iam. 1. 14. By the greatnesse of the precept we may judge of the greatnesse of the transgression Mat. 22. 38. 1. Fomes seu depravatio inhaerens 2. Suggestiones cogitationum affectuum id est quando depravatio originalis movet se aliqua inclinatione 3. Delectatio 4. Consensus 5. Ipsum opus Chemnit loc Commun Lex Dei prohibet omnia etiam levissima peccati quae venialia vocabulo autiquo sed ineptè impiè ab adversariis usurpato vocantur Baronius Disput. Theol. de peccato mortali veniali Sectione 1. Vide plura ibid. Sectione 2. 3. a Aquinas 1ª 2ae Quaest. 88. Artiâ— 1 c b Bellarm. de Amiss grat statu peccati l. 1. c. 3 c. See Dr Halls No peace with Rome and Dr Priâ— Serm. 2. on Mat. 5. 25. p. 42. to 47. Mr Pemble of Justification Sect. 3. cap. 4. pag. 144 145 146. and Mr Burgesse of Justification pag. 206 207. and Doctor Featleys Vertumnus Romanus pag. 28 29. Bellarminus distinguit iâ—ter peccata quae sunt contralegem quae sunt praeter legem ut peccata venialia Sed
esse potest Aug. Enchir. c. 6. Anima damnati hominis ita paenis obruitur ut ne cogitationem quidem ullam concipere possit quae ad peccatum vergat Apoc. 14. 11. Sanfordus de Descensu Christ◠ad Inferos lib. 3. pag. 174. Non quivis homines sunt peccati illius subjectum sed ij tantum qui illuminati sunt à Spiritu Sancto 2. Qui ex deliberata malitia contra dictamen Spiritus bellum indicunt veritati cognitae 3. Qui ex odio id faciunt blasphemiam negationi addunt River in Exod. 20. 7. In Spiritum Sanctum blasphemi sunt qui agnitam per Spiritus illuminationem in conscientia approbatam Evangelicam veritatem destinato consilio abnegant cum pertinaci impugnatione addentes voluntariam blasphemiam atque adeo ejusdem hostes publici sunt Rivet in Exod. 30. 7. It is a wilfull malicious and obstinate denying of the foundation viz. That Jesus is the Mediator and Redeemer of the world It is a totall Apostafie from the faith when the whole man revolteth from the whole Christian Religion wholly with an obstinate resolution never to return to it any more Mr. Downe in a Letter Dr. Donne Dr. Gouge Some conceive the sin against the holy Ghost could not be committed under the law because the Spirit was not given but under the second Covenant Mr. Bedford This sinne is not pardoned 1. Because it is never repented of Heb. 6. 4 6. 2. The means of pardon are rejected Heb. 10. 29. Christ Jesus offered in the Gospel 3. God is utterly renounced 1 John 5. 16. Paul before his conversion walkt on the brink of the sin against the holy Ghost but because he sin'd ignorantly he was pardoned a Discant nostri homines quid sit peccare in Spiritum Sanctum ne se decipiant Cadit saepe in homines bonos metus ne hoc peccatum commiserint Dicunt enim Ego scivi hoc vel illud esse peccatum tamen feci Ergo commisi peccatum in Spiritum Sanctum Discite quaeso quid sit peccare in Spiritum Non est facere quod scimus malum esse sed est ideò aliquid facere quia scimus malum esse vel ideò aliquid persequi quia scimus bonum esse Stresom in Act. 3. 18. Conc. 39. A Lacedemonian Generall complained that he was driven out of Asia by a thousand Archers he meant by the King of Persia's mony an Archer was the stamp of the Persians coyn So in the late Civil warres in France many were said to have been pelted with Spanish Pistols a Pistol is an indifferent word both for a certain coyn and a small piece B. Smith See that Proverb Bos in lingua in Erasmus his Adagies And that story of Demosthenes is famous who was Fee'd one way and after receiving a Fee from the adverse part pretended he had the Squinancy and so could not speak but one said it was not the cold but gold which hindered him from speaking One trusts in that which he makes the argument of his obtaining good or escaping evil a Confidence must be withdrawn from all other things but God in respect of the principall and full worth of it Therefore we are forbidden to trust 1. In man Isa. 2. 22. Jer. 17. 5. Psal. 145. 3. 2. In riches Psal. 62. 10. Mark 10. 24. 1 Tim. 6. 17. 3. In chariots horses Psal. 20. 7. 44. 6. 4. In our own wits Prov. 3. 5. 28. 26. 5. In our own righteousnesse Ezek. 33. 13. Luke 18. 9. Phil. 3. 3 4. We may in some sense trust in man that is be perswaded that he will deal honestly with us and rely upon him for performance of his promises and for doing what in him lieth for our good but we may not in this sense trust in him that is stay upon him as a sufficient help to do us good but only we must look to him as an instrument and rely upon God as the chief cause because all men are changeable and all things weak and uncertain Philosophers make covetousnesse a vice in the defect not in the excesse it is the excessive carriage of the soul toward riches but this is easily reconciled take the excesse and defect as they stand in the habit to vertue then covetousnesse is a defect to liberality but take it according to the objec◠so it is rather in the excesse then the defect Dr. Stoughton See Mr. Wheatlies Caveat for the Covetous on Luke 12. 15. Dr. Sclater on Rom. 1. 29. p. 127 128 c. Ames de Conscicu l. 5. c. 51. Capel of Tentat part 3. c. 3. Mr. Perkins Greenham Illa peccata dicuntur carualia quae perficiuntur in delectationibus carnalibus illa vero dicuntur spiritualia quae perficiuntur in spiritualibus delectationibus hujusmodi est avaritia Delectatur enim avarus in hoc quòd considerat se possessorem divitiarum Aquinas 2ª 2◠quaest 118. Artic. 6. Aquinas makes it a greater sin then prodigality 2ª 2ae Q. 119. Art 3. 1 Tim. 6 9 10. Signes of it Mat. 6. 25 34. Meditate of the nature of earthly things 1. Their unprofitablenesse 2. Uncertainty 3. The dangerousnesse of them Riches are but the blessing of Gods left hand Prov. 3. 16. of his footstool earthly blessings under-ground blessings but bodily blessings thy soul is not the richer for all thy wealth such blessings as God gives to the worst of men those which he hates The Mines of gold and silver are among the Indians who worship the devil Agur praied against riches Prov. 30. 8. They are called thorns and thick clay deceitfull uncertain riches Psal. 119 36. Solius temporis honesta est avaritia Avarus nihil rectè facit nisi cum moritur Mimus Publianus Vide Aquin. 2ª 2ae Quaest. 159. Artic. 1. 2. 2 Sam. 21. 1 2 3. Isa. 1. 15. God often upbraids the Israelites with this That their City was full of bloud and that cruelty and oppression did lodge in it It is a will to do hurt to a creature further then it deserves There is scarce a vice but being entertained and served will end in bloud Superstition will breed such mad zeal as will account it self the more pious the more bloudy and will think it doth God service in killing others as Paul before his conversion The Duke of Medina said That his Sword could finde no difference betwixt an Heretick and a Catholick his businesse was to make a way for his Master which he meant to do Ambition careth not to kill the person and all his kindred in whose stead it hopeth to be advanced as the stories of the Kings of Israel and Heathen stories also testifie Envy will count no drink sweeter then bloud Lust will make way for its own satisfaction by the death of a husband wife or corrival Covetousnesse and revenge will provoke a man to cruelty Fear of shame hath made many a hatlot kill her own infant These vices make a
doth * Mihi quidem totam locorum Theologiae communium seriem animâ— peragranti vix ulla occurrit Theologiae particula si ab unico S. Triados mysterio discesseris quam Pontisiciâ— non foedis aliquot erroribus contaâ—inâ—â—unt Down Diat de Antichristâ— part 1. lib. 3. cap. 6. Vide ibid. cap. 7. catalogum errorum Romana Ecclesiae Call no man Father on earth Christ speaks it in respect of doctrine See Revel 2. â— try their Doctrines by the rule of the word Nemo se palpâ—â—â— de suâ— Satanas est de Deo beatus est Aug. See D. Halls Holy Panegyrick pag. 480. Communiter nomen adulationis attribui solet omnibus qui supra debitum modum virtutis volunt alios verbis vel sact is delectare in communi conversatione Aquin. 2â— 2ae ae quaest 11â— Artic 1. * Cambden in Hampshire Nolo esse laudator ne videar esse adulator Tully Pessimum inimicorum genus laudantes Notae illorum voces sunt Ita Domine ita est rectissimè factum nec aliter debuit jus fas à te stant benè bellè praeclarè pulchrè festivè magnifiâ—è divinè non potuit melius Drexel Tom. 2. de Adulat cap. 1 Sect. 1. This sin hath been so proper to this Nation of England that one puts voraces for an Epithete of Angli and another when he will say he is full even to the brim expresseth it thus Si saul comme un Anglois He is glutted like an english man Smindyrides perditissimus ille junenis jactare solitus est se à viginti annis solem nec orientem nec occidentem vidisse assiduè scilicet in lecto aut in mensa occupatus Drexel Aeternit prodromus c. 2. Sect. 8. Clemens Alexandrinus writeth of a fish which hath not a heart distinguished from the belly as other fishes have but it hath the heart in the belly So these gluttons which make a God of their belly have a heart in their belly One seeing so many young Gentlemen follow Epicurus at his first setting up said The cause was it was young mens Philosophy that was professed in that School Nomen sobrictatis sumitur à mensura Dicitur enim aliquis sobrius quasi briam id est mensuram servans Aquinas 2 2 2ae Quaest. 149. Artic. 1. Heresie is contrary to faith Schism to charity Aquinas and others Heresie opposeth the truth of a Church Schism the peace of it See Mr Vines on 1 Pet. 2. 1. Concordiae sraternae vel ambitiosos decet esse Christianos sed multo magis studiosâ—s nos esse convenit veritatis caelestis salutaris Nam concordia sicut amicitia colenda quidem est sed usque ad aras arae colendae non sunt usque ad concordiam Colimus itaque veritatem quoad ejus fieri potest citra pacis jacturam quod si non sine dispendio pacis atque amicitiae redimi possit veritas quovis pretio etiam odio nostri salutis temporalis discrimine redimenda est Twist in Corv. defens Armin. All false teachers should be discountenanced See Zach. 13. 4 5. Nolo in suspicione haeresios quemquam esse patientem Hieron ad Pammach Vide Acta Synod nat Dordrecht Exam. Artic. 1. Remonst p. 210. Pelagiorum est â—aerefis hoc tempore recentissimâ— Ã Pelagio monacho exorta Hi Dei gratiae in tantum inimici sunt ut sine hac posse hominem credant sacere omnia divina mandata c. Aug. c. 88. de haeresibus Vide plura ibid. Pelagius was born in Britain the same day that Austin was in Africk Jacobus Arminius vir doctus acri ingenio sed qui parum tribuebat Antiquae Ecclesiae judicio nihil Reformatae Episc. Dav. Dissâ—rtat de Praedestinat cap. 4. Jacobus Arminius vir ingenij excitatioris verum cui nihil arrideret nisi quod aliqua novitatis specie se commendaret Praefat. ad Eccles. Act. Synod Dordrecht Hypocrisie is when a man seems outwardly to be that which he isnotinwardly Perkins on Rev. See Dikes Deceitfulnesse of Heart c. 2. p. 29 Dr Sclater on Rom. 2. 2. pag 164. Constantius the father of Constantine to try his Courtiers commanded all to sacrifice to Idols pretending to discard all that refused so to do but contrarywise those that obeyed he put from the Court saying Quomodo fidem Imperatâ—ri praestabunt inviolatam qui Deo sunt perfidi Eusebius How will they be true to their Prince who are disloyal to God James 1. 26. Hildersam on Pâ—al 51. 7. p. 718 719. Quo quis sanctior est hypocrita eo deterior est Evangelii hostis Luther See M. Wheatly of the example of the Sodomites Magna pars vitae clabitur malè agentibus maxima nihil agentibus tota ferè aliud agentibus Senec. Consol. ad Polyb c. 23. Cùm ad extrema vencrimus serò intelligemus miseri tamdiu nos dum nihil agimus malè occupatos fuisse Id. ibid. Maximae profecto laudis est non tantùm à diabolo nunquam sed nec à morte otiosum inveniri Drexel Aeternitatis Prodromus cap. 1. sect 45. Vita ignava otiosa nec placita unquam nobis ne ejus aliquando necessitas vel voluntas adveniat serio deprecor Casaub. Epist. 351. Stuckio Christ spent all his daies in labour Rebeccah and Sarah were good housewives Diogenes that he might not seem idle in the midst of businesse would needs be doing though it were but by rolling of his Tub. a The promises of the Gospel appertain to those only who walk not after the flesh but the Spirit who are heavy laden and take Christs yoke upon them to those which confesse their sins and leave them which mortifie the deeds of the flesh by the Spirit for with these or such like conditions they are limited Democritus said that intemperate men were valetudinis suae proditores betrayers of their own health and killers of themselves by their pleasures so that Sybaritica mensa and Sybaritica calamitas are for the most part inseparable The Philosopher could say The intemperate man is seldom a penitent man Mendaciam à menda Mendacium nominatur ex co quod contra mentem dicitur Et idco si quis salsum enunciet credens id esse verum est quidem falsum materialiter sed non formaliter quia salsitas est praeter intentionem dicentis Aquin. 2â— 2ae quaest â—10 Artic. 1. See Elton on Col. 3. 9. When one utters a speech reserving the other part in his minde it is no better then lying when that which one speaks is false it will not be helpt with that which is reserved else no man or devil can have the lie given him Arius subscribing to the Councels Decrees sware it was true as it was there written meaning the Paper kept close in his bosom or sleeve Just like to the Jesuites absurd equivocating or counterfetted perjuries and cousenage in abusing the words of St Paul Factus sum omnia omnibus ut
righteousnesse 1. A perfect righteousnesse but not inherent 2 Cor. 5. 21. 2. Inherent but not perfect Luke 1. 75. Revel 22. 11. 3. Perfect and inherent Heb. 12. 23. The first is the righteousnesse by which we are justified The second by which we are sanctified The third by which we are glorified D â— Featleys Speech before the Assembly of Divines Socinus putat à Iustificatione tantum excludi opera perfecta sine interruptione praestita non verò quae ex side cum magna imperfectione siunt qâ—um tamen sub Evangelio verum sit si quis perfectè Deo obediat eum ex operibus justificari Rom. 2. 13. â—ic vitam adipisci Luc. 10. 28. ut taceam ridiculum esse imperfectam justitiam nos justificare posse non verò perfectam L'Empereur Thes. Artic. 1. Per inhaerentem justitiam intelligimus supernaturale donum gratiae sanctificantis oppositum originali peccato in singuâ—is animae facultatibus reparans renovans illam Dei imaginem quae per peceatum originale foedata ac dissipata fuit Davenant cap. 3. de Habituali justitiâ— Vide Bellarm. lib. 2. de Iustificatione cap. 15. 16. Quod perinde est ac si diceret Quanquam ego ad scribendum à Romano Pontifice conductus haec contra solius fidei justificationem solius misericordiae fiduciam scripserim Profiteor tamen haâ—e Doctrinam quam oppugnavi tutissimam esse Et quia nulla sententia de fide tutissima esse potest nisi quia est verissima eandem profiteri cogor verissimam esse ac proinde contrariam seuteutiam quam de operum meritis ex congruo hominum nondum reuatorum consirmare volui esse falsissimam Episc. Carl. Consens Eccles. Cathol contra Trident. de Fide Iustificante cap. 6. B. Carlton Consens Eccles. Cathol contr Trid. de Fide Iustif. cap. 3. D. Featley in his Sacra nemesis p. 24 29 30. 36 37 38. L'Emper in his Thes. Artic. 1. and many others are for both Christs active and passirâ— obedience Etsi autem in negotio Iustificationis magno periculo erratur prout ea de re controversia procedit inter nos Pâ—â—tificios utrum scilicet gratiá Dei Iustificatto nobis contingat an meritis nostris Attamen prout inter nos Piscatoremâ—ontroversia â—ontroversia instituitur passiváne tantum an etiam activa Christi obedientia justificemur coram Deo nullo prorsus erratur periculo Utrobique enim Iustificationis causae gratiae Christi meritis adscribuntur non autem operibus nostris Twiss iâ— Corv. Defens Arm. contra Tilenum Animadversio Scriptura Christi passioni Iustificationem passim adscribit idque eu iâ— locis in quibus exprofesso argumentum istud pertractat nulla tamen justitiae quae in obedientia legi exhibita consistat facti mentione vel levissima Rom. 3. 24 25. 4. 24 25. 5. 9 10. Gal. 3. 11. 13. Gatak Ammadv in Piscat Lucii Scripta Adversaria p. 2. Sect. 10. Vide plura in cjus Gom. disput Elentic de Iustif. Elench M. Hilders on Psal. 51. 7. Lecture 119. Id. ibid. See M. Bradshaw of Justificat Peccati remissionem justitiae imputationem non esse eadem planè certissimum est potest enim justitia alicui imputari cui non remittitur peccatum Psal 106. 31. potest peccatum alicui condonari eui justitia tamen non imputatur 2 Cor. 2. 7. Gatakerus Animadvers in Piscat Luc. Scripta de causa meritoria nostri coram Deo Iustificationis partis primae Sect. 8. Isa. 55. 7. Rom. 5. 16. Mark 2. 7. See M. Cartw. Rejoynd to the Marquesâ—e of Worcest p. 159 160. See M Hilders on Psal. 51. 3. Lâ—ct 32. M Manâ—on on Jam. 5. 15. M. Cartw. Rejoâ—nd p. 162 163 164. a Concil Trid. Sess. 14. c. 5. b De poenâ—tentia lib. 3. c. 20. Ibid. c. 12. Papists speak much of confession of sins in all their Catâ—chiâ—ns which they urge as a matter of so great necessity which they call a Sacrament and make one of the essential parts of true repentance without which they say no man can receive absolution and remission of his sins nor entrance into the Kingdom of Heaven but they ascribe all this not to the confession of sins that is made unto God but that which is made in the ears of a Priest Quis adâ—ò unquam Catholicus tam fuit indoctus ut ex hoc loco confessionis probaret Sacramentum Maldonatus in Matth. 3. The first Covenant required perfection but promised no remission therefore unregenerate men can never be saved till their Covenant be changed Heb. 8. 8 12. Iustificati hominis in Christo longe alia conditio est quam Adami fuit Fuit ibi quidem posse non peccare sed in Christo consecuti sumus non posse peccare quodaeâ—si in vita hac mortali nondum absolutè perfectum sit hic tamen certo aliquo modo inchoatum esse testatur Joannes Apostolus 1 Joan. 3. 9. Abbot in Thomps Diatribam See M. Hilders on Psal. 51. 7. Heb. 12. 5 6 7 8 9. The Gospel brings in commutationem personae but not justitiae Bellarm de amiss grat statu peccati l. 4. c. 10. How can it stand with reason that they by the Popes indulgences should be made partakers of the merits and good works one of another and it be against reason that we by the Ordinance of God should be made partakers of the merits and righteousnesse of Jesus Christ Abbot against Bishop Marks to try whether we have Christs righteousnesse See M. Cotton on 1 Joh. 5. 12. Serm. 7. p. 101 102 103. But the thing that David did displeased the Lord. * Vide ejus Cinnum l. 2. c. 4. Tenenda est Iustificatio duplex personae altera altera sacti Iustificatio personae est qua acceptum habet Deus hominem ad vitam aeternam quae revocari aut rescindi nunquam potest Qua certè manente damnat tamen Deus justificatorum siliorum suorum facta malè usque adeo non justificat ut gravissimè nonnunquam puniat punienda praecipiat iisque mortem aliquando infligat 1 Cor. 11. 30. Servaâ—a interim misericordia illa aeterna quae in Iustificatione per Spiritum Sanctum consignata est Abbot in Thomps Diat c. cap. 16. Concil Trident. Sess. 6. c. 9. Vocat certitudinem remissionis peccatorum vanam ab omni pietate remotam fiduciam See M. Hilders on Psal. 51. 7. Lect. 121 122 123 124 125 126 127. and on v. 6. from Lect. 86. to 87 M. Cartw. Rejoynder to the Marquesse of Worcester pag. 139. to 251. M. Burgess of Grace and Assurance Sect. â— Serm. 5 6 7 8. Habakkuk 3. ult had assur nce in the height so had many of Gods worthies Heb. 11. 13 15. Psal. 48. This God is our God Sententia communis est ferè omnibus â— heologis non posse homines in hac vita habere certitudinem