cannot be without righteousnesse 6. Frequently renew godly sorrow carnal mirth ends in sorrow godly sorrow ends in joy this will keep thee low in thine own eyes 7. For maintaining of your joy be careful of your bodies next to sin nothing is more to be shunned then to be under the power of melancholy How our joy may be sanctified in respect of the outward mercies and good things of this life God allows his children to take joy and comfort in all the things of this life in wine musick Live joyfully with the wife of thy youth This Joy is sanctified 1. When we take joy in every creature so as we finde God in it see his love to us 2. As any creature bears Gods Image David loved Salomon because he was a Iedidiah 3. Be as if not in all the joy that thou takest in them 1 Cor. 7. be moderate 4. Let not thy heart draw thee from God 5. All the joy thou takest in the creatures must be in due season as well as in due degree not in time of mourning Rejoycing alwayes in the Lord. See Mr Wheatleys Oyl of Gladnesse CHAP. XXIV Of Sorrow THe opposite passion to Joy or Delight is Grief and Sorrow It is a passion which doth tie up binde and streighten the heart through the apprehension of evil present Grief in it self is a good affection planted by God in mans nature at the first to be a means of causing him to avoid things that were evil for him and would procure his hurt It is procured by the gathering of the worst and grossest bloud about the heart which causeth a dulnesse in the Spirits and consequently unlivelinesse in all the other parts for the bloud and spirits are the instruments of all affections To grieve is natural to grieve for sinne is a strain above nature Grace doth not destroy but correct nature Contrition of spirit is called the Sacrifice of God Psal. 51. 17. he will not despise it that is will most favourably accept it See Isa. 57. 17. This was signified by the Meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings That fine flower did type forth this contrition by which the heart is as it were ground to pouder that it may by the holy Ghost be offered up unto God Levit. 2. 1. Isaiah speaks of this Chap. 66. 2. Contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins Matth. 5. 4. It differs somewhat from the grace of humility For humility was in Adam during his innocency and should have been in all of us if we had never sinned and as some think is in the Angels for all creatures that are truly good do cast down themselves before God and make no account of themselves in regard of him which to do is to be humble but contrition of spirit doth necessarily presuppose sin and when the soul doth so apprehend the nature of sinne and its own sinfulnesse that it is thereby cast down abased afflicted this is brokennesse of heart It differs also from terrour of conscience stiled attrition by the Schoolmen that looks to the punishment of sinne this chiefly to the evil of sinne as it is sinne and to the very fountain of all sin the corruption of nature from which all actual sins arise Few affections or graces contribute more to a Christians welfare then this a great part of Gods image and the practise of holinesse lies in it There is a two-fold sorrow 1. Sensitive expressed in a sensible manner 2. Intellectual The sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it a feeling of sinne as evil with an aversnesse of the will Passionate sensible sorrow is such a stirring of the heart as brings forth tears this follows the bodily temper Not so much the greatnesse of the sorrow as the efficacy of it must be looked unto and the motive of it that it be the consideration of the spiritual mischief of sin in provoking God and causing his displeasure the smallest measure of sorrow thus grounded and working is repentant The work of Gods grace in sanctifying it 1. The Author of it 2. The true Object 3. The gracious Effects First Of the Authour of it It is the holy Spirit that is the worker of all godly sorrow It infuseth such a principle that it turns it from all evil objects and sets it on the right objects in that measure and proportion that the thing requires Secondly The true Object of it We must grieve First For the sins of others even of particular men and the publick sins Psa. 119. 136. David saith in another place He beheld the transgressours and was sorrowfull and Ieremiah saith He would weep in secret for their pride Jerem. 13. 17. 2 Pet. 2. 7. Secondly For the miseries and calamities of others which is pity chiefly publick calamities of the Church and State as Nehemiah and Mordecai Thirdly Our own crosses and afflictions which befall us in our selves and others as Iob did mourn when the evils befell him and David when he was threatned his childe should die and Paul was sorry for the sicknesse of Epaphroditus Fourthly Our own sins and offences for which we are called to afflict our selves and mourn and to turn unto the Lord with tears and lamentations 2. The measure of our sorrow 1. Simply all our sorrows must be proportionable to their cause 2. Moderate not as men without hope neither for friends nor crosses nor continue overlong 3. Comparatively we ought to grieve more for our sins then crosses for the faults of others then their afflictions We should grieve most for sinne appretiativè if not intensivè It should be a Christians best sorrow for quality if not his greatest for quantity Sorrow for sinne is more intellectual and durable Semper dolet de dolore gaudet the matter of this sorrow still continues yet a Christian is to testifie his godly sorrow sometimes more then another 1 Sam. 7. 6. Zecharyâ—2 â—2 10 11. The Objects of it are Such things as are principally and properly matter of grief to him either the absence of that wherein their real goodnesse lies or the presence of a real evil 1. The want of Gods presence in his favour and grace the want of his Image and Ordinances 2. The presence of that which is really evil Gods wrath and displeasure David and Heman could have no peace because God was angry To lie under the guilt of sin Psal. 51. to be under the power of corruption Rom. 7. when Gods name is dishonoured Psalm 119. Rivers of tears runne down mine eyes because men keep not thy Law Rom. 9. I have great heavinesse of heart because my brethren are cast off The gracious Effects or Fruits of godly sorrow Eccles. 7. 3. that is by the sadnesse of the heart exprest in the countenance the heart is
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
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
Sixthly Those that are used to great visions of God Salomons heart departed from the Lord that appeared to him twice Eclipsis lunaris nunquam contingit nisi in plenilunio The Saints of God are often gainers by their sinne Rom. 8. 28. Good comes to them this way by accident the Lord over-ruling it by his wisdom and grace First Hereby a man is discovered to himself sees that in his own heart which he never saw before 2 Chron. 32. 31. Secondly The work of his humiliation and repentance is perfected this use Paul made of his grievous sins I was a persecutor saith he Thirdly The work of regeneration is perfected Luke 22. 32. Fourthly He exalts the grace of God so Paul Fifthly It makes him watch over his own heart and shun the occasions of sinne the more Sixthly It makes him the more compassionate to others when they fall Gal. 6. 1. CHAP. XII Two Questions resolved about sinne Quest. 1. HOw can grace and corruption stand together so that corruption poisons not grace nor grace works out corruption when the admitting of one sin by Adam kill'd him presently Answ. Perfect holinesse cannot stand with any corruption but when the first lines only of Gods Image are drawn they may stand with corruption If corruption should destroy grace or grace corruption formally yet they may be mixed together in gradu remisso God hath undertaken not to withdraw himself from them God though he could take away the seeds of sins yet suffers such remainders of corruption to abide in his people for divers good reasons 1. Because the Lord delights in this world rather to shew grace to the persons of his servants then to their natures 2. Because he would humble them as Paul when exalted above measure and have them live on free grace 2 Pet. 1. 9. The Devil tempted Adam though he was created perfect telling him he should be as God if from a state of sin there should be such a sudden change to perfection men would be apt to swell The Antinomians will have nothing to do with the Law and then since by the Law comes the knowledge of transgression they think they are without sin and after that they are perfect like God 3. He delights in their fervent hearty prayers he would have his children daily begging of him 4. He would have them long to be dissolved and to be at home with him 5. That he might magnifie the power of the in-dwelling vertue of his Spirit that a little grace should dwell amidst great corruptions 6. That we might deal gently with our brethren when they fall Gal. 6. 1. Quest. 2. Wherein lies the difference between a man sanctified and unsanctified in regard of the body of corruption Answ. There are these apparent differences 1. An unregenerate man hath a body of corruption in him and nothing else all his thoughts in him are only evil continually a regenerate man hath a body of grace as well as of corruption 2. The natural man carries the guilt of it with him the reward of his body of sinne is death and destruction but in the regenerate man the guilt that is the power to binde him over to the wrath of God is wholly done away in the bloud of Christ Gods displeasure doth not redundare in personam the person is pardoned though the sin remain 3. The body of corruption hath the whole rule in the unregenerate man it is the active principle from which all is wrought but in the other grace strugleth against it The Papists say 1. There is no such body of corruption left in a man when he is regenerate in Baptism or when Regeneration is wrought the body of corruption is taken away 2. They say Concupiscence never was a sin but was in Adam in the state of Innocency 3. That the good workes of regenerate men are perfect This may minister consolation to the people of God who finde these reliques of corruption they are unteachable sinful can do nothing well 1. This is the condition more or lesse of all the servants of God 2. These corruptions are not imputed to thee the Lord loves thee as well as if thou wert rid of them 3. Thy loathing thy self for them is as pleasing to God as if thou couldst perform perfect duties 4. Christ will reign in thee in the midst of these his enemies 5. He will deliver thee from these reliques of corruption when he hath done good to thee by them 6. This should make thee humble and watchful CHAP. XIII Of the Saints care to preserve themselves from sin and especially their own iniquities GODS people must and will carefully preserve themselves from wickednesse 2. They must bend their care most against their own sins The first Proposition is proved out of 1 Iohn 5. 18. Our Saviour saith Take heed to your selves of the leven of the Pharisees and take heed of covetousnesse take heed to your selves that your hearts be not oppressed with surfetting and drunkennesse Paul bids Timothy to keep himself pure 2 Cor. 7. 11. Among other fruits of godly sorrow the Apostle begins with care or diligence which is the duty we are now speaking of viz. a care not to sin Psal. 119. I hid thy law in my heart that I might not sinne against thee I took pains to with-draw my self from sinne Let every one that nameth the name of the Lord depart from iniquity Reasons 1. Why the people of God ought to keep themselves in this manner 2. Why they can and will do so First They are bound to do so in divers respects 1. Because of the many advantages which sinne hath against them in regard of which they will be miserably overtaken with it if they do not look to themselves 1. A naughty nature within them by which they are apt to all sinne as occasion temptation and their natural ability doth serve which if it be not opposed will break forth very much 2. We have an enemy the Devil who doth observe and watch us with all subtilty and malice with unwearied diligence it is his businesse to draw us to sinne to suggest evil fancies into us and to work upon our corruption we see how he impoisoned our first parents when they were not careful 3. The world is stored with variety of means to draw a man to every sin objects to every sense incouragements provocations examples Great danger of sinning requires great diligence to prevent the danger 2. We must consider of the hurt that will befall us from sinne if through our carelesnesse we suffer it to get the better of us not to speak of the mischief of eternal death a holy man may run into great sins and shall surely do so without great care and watchfulnesse and those will be very hurtful unto him they will break off his communion with God interrupt the peace of his conscience deface Gods Image in him and disable him from praying or doing any good duty and fill him
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
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
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
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
his den the Director of nature her self herein must be something above nature which is God 3 Others adde these Reasons to prove that there is a God 1. The heroick motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature the gifts of minde in Aristotle Achilles Alexander 2. The hainous punishments inflicted on particular men families and Kingdoms for great offences some of which were wonderfully brought to execution when by their power and subtilty they thought they could escape the Magistrates Sword 3. There are vertues and vices therefore there must be some law There can be no eternal reason in the things themselves If we speak of Atheists strictly and properly meaning such as have simply denied all Deity and denied it constantly Tullies sentence is most true that there was never any such Creature in the world as simply and constantly to deny God The name of an Atheist in this sense is nomen ociosum a name without a â—â—ing If we speak of Atheists in a larger sense for such as have openly though not constantly denied the Divinity of such professed Atheists there have not been past two or three If we speak of Atheists in the largest sense meaning such as denied Gods providence justice goodness though they have done it but weakly rather upon some suddain passion then any settled resolution their number hath scarcely amounted to a score I mean of such open Atheists as have made any publike profession of their Atheism though but even in these secondary points Those Atheists that denied a God spake what they wished rather then what they thought or else they opposed the Heathenish gods or to shew their wit Diagoras the chiefest of them did Potius Gentilium Dâ—os râ—dere quam Deum negare He rather derided false gods then denied the true 〈…〉 he was not a meer Atheist appeareth in that he thus began his Pâ—emâ— Quod a numine suâ—â—no reguntur omnia It is reported of him that at the first he was very devout and a great worshipper of the gods but having committed some certain money unto a friends keeping and afterwards demanding it again his friend loath â—o forego such a booty forswore that he had received any whom when Diagorasâ—aw â—aw notwithstanding his horrible perjury to thrive and prosper and no Divine judgement to fall upon him he presently turned Atheist and enemy to the gods and then labored by all means to bring other men to like impieties Athenians also condemned Protagoras for an Atheist yet not for denying God but for seeming to doubt of him Because in the beginning of his Book he propoundeth this Probleme De diis quidem statuere nequeo neque an sint necnâ— For this the Athenians banished him and decreed That his Books should be publiquely burned Theodorus who for his notable prophanenesse was sirnamed Atheos though at the first he was noted of Atheism yet at the last he fell into Autotheism professing himself a god as Laertius reporteth though carrying God in the name he was an Atheist in his opinion saith Fuller in his prophane State of this Theodorus A Pope dying said Now I shall be resolved of three things 1. Whether there be a God 2. Whether the soul be immortal 3. Whether there be an Heaven and Hell Some indirectly deny God by denying his providence as Epiâ—urus who denied not Gods Essence but only his Providence He granted that there was a God though he thought him to be such an one as did neither evil nor good But God sitteth not idle in Heaven regarding nothing that is done upon the Earth as the Epicure conceiteth he is a most observing God and will reward and punish men according to their actions First This serves to blame and condemn the miserable corruption of our evil hearts which are so farre over-run with Atheism though this be the very first Truth which God hath engraven into the soul of a man That there is a God yet we weakly hold this conclusion for all sinne may and must be resolved into the ignorance of God and Atheism Haereticus disputat contra fidem malus Christianus vivit contra fidem Aâ—g We should be humbled for our thoughts of Atheism for saying in our hearts thâ—t there is no God the Devil in judgement never was an Atheist because of the sense he hath of Gods wrath Iam. 4 19. we should take notice of and bewail this foul vice There are few Atheists in opinion more in affection and most of all in life and conversation Titus 1. 16. We should beware of opinions and practices that strike at the being of God 1. Opinions that tend directly to Atheism 1. To think men may be saved in all religions Ephes. 4. 4. Micah 4. 4. 2. To deny the particular Providence of God and exempt humane actions from his determination 3. To hold the mortality of the soul. 2. Practices which seem most contrary to the being of God 1. Hypocrisie that is a real blasphemy Revel 2. 9. Psa. 10. 11 12 13. an hypocrite denies Gods omniscience and omnipresence 2. Epicurism this comes from and tends to Atheism Psal. 14 2. 3. Scoffing in matters of religion and applying of Scriptures to prophane occasions 2 Pet. 3. 1. Secondly We should oppose this Atheism and labour to grow more and more in the knowledge of God and to strengthen our Faith in this principle That God is meditate and ponder of his Works and be perfect in those Lessons which the common book of Nature teacheth pray to God to clear the eye of our minde and to imprint a right knowledge of himself in us The Papist is a make-god and the Atheist is a mock-god The Papist deludeth his conscience and the Atheist derideth his conscience Popery comforteth the flesh and Atheism suppresseth the spirit As the Heathen Emperors took upon them the Title of god so doth the Pope Dominus Deus noster Papa His Decrees and Canons are called Oracles Oracle signifieth the answer of God Rom. 3. 2. and 11. 4. And his decretal Epistles are equalled to the Canonical Epistles Deal with thy heart as Iunius his Father dealt with him he seeing his son was Atheistical he laid a Bible in every room that his son could look in no room but behold a Bible haunted him upbraiding him Wilt thou not reade me Atheist Wilt thou not reade me And so at last he read it and was converted from his Atheism The often meditating in the Scriptures will through Gods blessing settle us in these two great Principles 1. That there is a God 2. That the Scripture is the Word of God That God which made Heaven and Earth is the only true God we must beleeve that this God which we reade of in Scripture is the only true God so it is not enough to believe there is a God but that the Scipture of the Old and New
univocè dicitur say the Schoolmen God is not simply Invisible but in reference to us Angels and Saints above see him they behold his face He is Invisible to a mortal eye as the Apostle speaketh Reasons First God is a Spirit because a Spirit is the best highest and purest Nature God being the most excellent and highest Nature must needs be a Spirit too Secondly God is a most simple and noble being therefore must needs be incorporeal Angels and souls have a composition in them their Essence and Faculties are distinguished they are compounded of Subject and Accidents their Nature and Qualities or Graces but Gods Holiness is his Nature Thirdly God is insensible therefore a Spirit Spirits are not subject to senses Iohn 1. 18. This confutes 1. Tertullian who held God to be corporeal then he should consist of matter and form 2. The Anthropomorphites who ascribed to God the parts and members of a man they â—lledâ—e that place Gen. 1. 27. But some think the soul is the only subject and seat in which the Image of God is placed Grant that it was in the body likewise it being capable of Immortality yet a man was not said to be made after the Image of God in respect of his corporal figure but in respect of Knowledge Righteousness and Holiness Ephes. 4. 23. Col. 3. 10. not in respect of his substance but qualities Object God is said to have Members Face Hands Eyes in some places of Scripture and yet in others he is said not to be a body but a Spirit and consequently to have no hands nor eyes Answ. The word Hand and Eye is taken figuratively for the power of seeing and working which are actions that men perform with the hand and eye as an Instrument and so it is attributed to God because he hath an ability of discerning and doing infinitely more excellent then can be found in man Sometimes again those words are taken properly for members of the body of some such form fashion making so they are not to be attributed unto God who because he hath no body cannot have an hand an eye A body is taken three wayes 1. For every thing which is opposite to a fancy and notion and so whatever hath a being may be called a body in this sense Tertullian attributes a body to God 2. For that thing which hath some composition or change so God onely is incorporeall 3. More strictly for that which consists of matter and form so some say Angels are incorporeal 3. This shews the unlawfulness then of painting the God-head Cajetan disliked it Bellarmine b argues thus Man is the Image of God But man may be pictured Therefore the Image of God may be pictured Man is not the Image of God but in the faculties of his soul which cannot be pictured therefore the Image of God cannot be pictured Although the whole man may be said Synecdochically to be pictured yet is not man called the Image of God in his whole but in a part which is his reasonable and invisible soul which can not be pictured 1. We must call upon God and worship him with the Spirit our Saviour Christ teacheth us this practical use Iohn 4. 24. Blesse the Lord O my soul Psalm 103. Whom I serve in the Spirit saith Paul The very Heathen made this inference Si Deus est animus sit pura mente colendus 1. The Lord chiefly cals for the heart Prov. 23. 26. His eye is upon it Ezekiel 33. 31. 2. He abhors all services done without the heart Matth. 5. 8. 3. It hath been the great care of Gods people to bring their hearts to these services Phil. 3. 3. Motives to excite us when we draw neer to God to bring our hearts 1. It is this only which will make the service honourable Gal. 4. 9. 2. This only makes it acceptable 1 Pâ—t 2. 5. Hos. 14. 6. 3. This only makes it profitable 1 Tim. 4. 7. Heb. 9. 9. Rom. 6. 22. 4. This only will make it comfortable all true comfort flows from the sweetness in fellowship with God and Christ Revel 3. 24. 5. Else in every service we tempt God Acts 5. 9. Isa. 29. 13. How to know when I serve God in my heart or worship him in Spirit 1. Such a ones great care in all services will be to prepare his heart before-hand 2 Chron. 30. 9. 2. Then the inward man is active thorowout the duty Revel 3. 3. 2 Pet. 1. 5. 3. Then one keeps his thoughts intent throughout Matth. 6. 21. 4 The grief after the duty done will be that the heart was so much estranged from God in duty 2. God though invisible in himself may be known by things visible He that seeth the Sonne hath seen the Father Joh. 14. 9. We should praise God as for other Excellencies so for his Invisibility 1 Tim. 1. 17. 2. Learn to walk by faith as seeing him who is Invisible Heb. 11. 27. 3. Labour for pure hearts that we may see God hereafter 4. Here is comfort against invisible Enemies we have the invisible God and invisible Angels to help us 3. God hath immediate power over thy Spirit to humble and terrifie thee He is the Father of Spirits he cannot only make thee poor sick but make thy conscience roar for sin it was God put that horrour into Spira's spirits He is a Spirit and so can deal with the Spirit Lastly Take heed of the sins of the heart and spirit ignorance pride unbelief insincerity 2 Cor. 7. 1. 1 Thess. 5. 23. such as not only arise from but are terminated in the spirit These are first abhorred by God He is a Spirit and as he loveth spiritual performances so he hates spiritual iniquities Gen. 6. He punisht the old world because all the imaginations of the thoughts of their hearts were evil 2. Most contrary to the Law of God which is chiefly spiritual 3. Sin is strongest in the spirit as all evil in the fountain Mat. 15. 19. â—4 Spiritual evils make us most like the Devils who are spiritual wickednesses All sin is from Satan per modum servitutis these per modum imaginis We should therefore also take heed to our own spirits because of the danger we are in from these spiritual adversaries 1. They are malignant spirits 1 Iohn 5. 18. and 2. 13 14. 2. The spirit of a man is most maligned by Satan all he did to Iobs name estate posterity was to enrage his spirit 3. The spirit of a man is frequently and very easily surprized few men are able to deny temptations that are sutable 4. When the spirit is once surprized one is ready to ingage with and for the Devil Mat. 12. 30. 5. The spirit will then bring all about for the service of sin the excellent parts of the minde wit memory strength Rom. 8. 7. and 6. 13 19. Iames 3. 15. Matth. 23. 15. 6. It is hard for such a sinner to be
Christ for us 2. His Word 3. Justification 4. Sanctification 5. Giving his Spirit for a Comforter in our griefs and afflictions Iohn 14. 16. 6. The Sacraments Mercy must accord with wisdom justice and truth therefore those that stoop to justice by acknowledging their offence and worthinesse to be punished for it and are sorry they have so offended and resolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which fear him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these terms he will shew mercy universally to all which submit to him thus and seek to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equal in God and how can he be most just and most merciful Answ. Mercy and Justice may be considered ad intra as they are essential properties in God and so he is equally just as well as merciful 2. Ad extra as he puts himself forth into the outward exercise of mercy and punishment In this latter sense we must distinguish between this present time where mercy triumphs against judgement Iames 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy ways are mercy and truth Psalm 25. and that of the Schools is true Remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equal in him onely in regard of man there is an inequality For God may be said to be more merciful unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholly from God In himself and originally they are both equal and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr. Bolton on Prov. 18. 14. Justice seeks a fit object Mercy onely a fit occasion Justice looks on those which deserve Mercy onely on those which need 1. We should believe this point labor to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sins hath he preserved thee from 2. Sparing mercies * Lam. 3. 22 behold Gods severity towards others and mercy toward thee 3. Renewing mercies 4. Pardoning mercies He is willing and ready to help us out of misery therefore we should praise him for this attribute How excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a childe of God he need not be dismayed with any thing not his imperfections since the devil himself cannot hurt him for God is more merciful to help him then the devil can be malicious to hurt him 3. We should be encouraged to seek to him for mercy seeing there is so great store of it in him There is an infinitenesse of mercy in God so that whatever my sins have been if now I will turn he will accept me if I strive to turn he will enable me therefore I will now run to him for mercy I will fall down before the throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy The great motive to draw sinners to repentance is Gods mercy Isa. 55. 7. Acts 2. 38 39. This will 1. Keep men from despair Psal. 130. 4 and carnal confidence Isa. 55. 1. 1 Cor 1. 29. 2. It lays the greatest obligation on men Tit. 2. 11. and gives the clearest satisfaction Rom. 4. 16. 3. It is the great aim of the Scripture to draw men by mercy Exod. 34. 6. Neh. 9. 17. Luke 15. 20. Isa 65. 20. Ier. 31. 20. 4. It is the aim of providence and all Gods dispensations Psal. 145 9. 4. Those that have and do seek should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy self 5. We should be merciful like God to our selves and brethren their souls and bodies imitate his mercy be you merciful to the afflicted and distressed shew mercy freely and constantly and then we shall obstain mercy Mat. 5. 7. 6. We should labor to be qualified for mercy 1. Confesse our sins and forsake them Prov. 28. 13. 2. Fear God his mercy is on them that fear him Luke 1. 50. Psal. 103 11 17 18. 3. Love God he shews mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Think on good things then we shall have mercy Prov. 14. 32. 6. Keep close to the rule of Gods word Gal. 6. 6. CHAP. XII Of Gods Iustice Truth Faithfulnesse A Third vertue in God is Iustice by which God in all things wills that which is just or it is the Attribute whereby God is just in and of himself and exerciseth justice toward all creatures and giveth every one his due Isa 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim 4. 8. 1 Iohn 1 9. 2. 29. Justice in man is a setled will to do right in every thing to every person so God hath a setled will to do right Shall not the Iudge of all the world do right and Are not my ways equal God stiles himself by this title and gives himself this Attribute Zeph. 3. 5. Gods Justice is twofold 1. Disposing by which as a most free Lord and Supreme Monarch of all he disposeth all things in his actions according to the rule of equity and imposeth most just Laws upon his creatures commanding and forbidding onely that which is fit for them in right reason to do and forbear 2. Distributive which renders to every one according to his work without respect of persons Psal. 62. 12. Iob 34. 11 19. Prov. 24. 12. Ier. 32. 19. Ezek. 7. 27. Mat. 16. 27. Deut. 16. 17. 2 Chron 19. 7. Acts 10. 34. Ephes. 6. 9. Gal. 2. 6. and this distributive justice is also twofold praemii paenae of reward and punishment 1. Of reward when God bountifully rewards the obedience of the creature with a free reward 2 Thess. 1. 5 7. Mat. 10. 41 42. Mark 9. 41. God bestows this reward not onely on the godly both by heaping divers mercies on them in this life and by the fulnesse of glory and felicity in the life to come but also on the wicked whose moral actions he rewards with temporary rewards in this world as the obedience of Iehu
receive heat light and cold heavier then the fire lighter then the earth or water placed in the midst of them fit for breathing seeing smelling and moving This Element also leads us to God For 1. It truly and really subsisteth though it be not seen So also the Lord the Maker of it hath a real but invisible existence 2. It is every where within and without us so is God every where present 3. It is the preserver of my life and we may say of it truly as the Apostle of God himself in it under God we live move and have our being 4. Fire which is some say to be understood in light an adjunct and quality of it Scaliger would prove a fiery Element because fire tends thither First God made the Elements of the Earth and Water which in Geography make one Globe Others say light neither is that Element nor proceeds from it but the Sun however I shall handle it here among the works of the first day Without light Gods other works could not have been discovered by men Light is an excellent work of God tending to manifest his excellency to men it is a comfortable thing to behold the light Psal. 104. 2. Who coverest thy self with light as with a garment that is createdst the light thereby shewing his excellency as a man doth by making and wearing a rich and glorious suit of cloths he made and doth maintain the light in its perfection God expresseth his greatnesse above Iob in that he could not make light nor knew not what it was q. d. Iob thou art a mean Creature thou dost not create nor order the light neither dost thou know the nature and working of it The greatnesse of this work appears principally by two considerations 1. The hidden abstruse and difficult nature of it Philosophers cannot tell what to say of it whether it be a substance or accident and if a substance whether corporeal or incorporeal and spiritual it is a quality say they which makes other things visible that is the effect of it This word light in English signifieth both that which the Latines call lux and that which they call lumen which yet are two distinct things The first being in the Sun or Moon properly the second in the aire and an effect of the other Some think that it is a substance and one of the simple substances which they call Elements of which compounded substances are made by mixing them together and is nothing but the Element of fire which Philosophers speak of being more subtil theu the aire And as the water compassed the earth and the aire the water so did light the aire and was far greater then the aire as that was then the water and earth so as this is the highest of all the Elements See Sir Kenelmâ— Digb Treatise of Bod. c. 7. 2. It is very useful needful and beneficial For first it carrieth heat in it and conveigheth heat and the coelestial influences unto all other things 2. It distinguisheth day and night each from other without it what were the world but a dungeon 3. It is exceeding necessary for the dispatch of all businesse 4. To make the beautiful works of God visible Heaven and Earth and dissipate those sad thoughts and sorrows which the darknesse both begetteth and maintaineth 1. We cannot see light without light nor know God without his teaching 2. This serves to condemn our selves which cannot see God in this light though we see it with content we should lament this blindnesse When the day begins to peep in at your windows let God come into your thoughts he comes cloathed and thus attired tell your selves how beautiful and excellent he is 3. It may exhort us to labour to raise up our hearts to God in hearty thankfulnesse for the light How merciful and gracious art thou who givest me light and the sight of it take heed of abusing it to sin and thy eyes whereby thou discernest it especially magnifie God that giveth you spiritual light and sight Christ is the light of the world natural darknesse is terrible light comfortable what is spiritual Light is so pure faire and cleare that nothing can pollute it a resemblance of Gods infinite purity The creation of day and night and the distinction and vicissitude of both is the last thing in the first daies work Day is the presence of light in one half of the world and night the absence of it in the other So that the dispute whether day or night were first seems superfluous seeing they must needs be both together for at what time the light is in one half of the world it must needs be absent from the other and contrarily for all darknesse is not night nor all light day but darknesse distinguished from light that is night and light distinguished from darknesse that is day unlesse we will take day for the natural not the artificial day that is the space of 24 hours in which the Sun accomplâ—sheth his diurnal motion about the earth Darknesse is nothing but the absence of light Night is the space of time in every place when the light is absent from them Day is the space of time in every place when the light is present with them it is not simply the presence of light but presence of light in one half of the world when the other is destitute of it and night is not simply the absence of light but the absence of it from one half of the world when the other half enjoyeth it God made the Sun the chief instrument of continuing the course of day and night for ever by its diurnal and constant motion This is a wonderful work of God and to be admired The Scripture notes it The day is thine and the night also is thine saith the Psalmist and the ordinances of day and night cannot be changed The greatnesse of this work appeareth in the cause of it and the beneficial effects First for the cause it is the incredibly swift motion of the Sun which goeth round about the world in thes ace of 24. hours that is the space of 60 miles every houre in the earth but how many thousand 60 miles in its own circle or circumference for the earth is a very small thing compared to the Sun The body of the Sun is 166 times as it is thought greater then the earth therefore the circumference that it goes must needs be at least so much larger then the compasse of the Earth therefore its course must needs be at least 160 times 60 miles every houre that is almost 16000 miles every houre that is 166 miles every minute The celerity of this motion * is incredible it goes beyond the thoughts of a man to conceive distinctly of the passage through every place if a man should divide the circumference of the circle of the Sun into certain parts he could not so soon have thought of them as
Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devil in the body one was demoniack and lunatick too because the Devil took these advantages against his body and this hath been manifested by their speaking of strange tongues on a sudden The causes of this are partly from the Devils malice and desire to hurt us and partly from our selves who are made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devil go into Saul or out of grace that they may see how bitter sin is Vide Voet. Thes. de Energ Quest. 5. The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devil carried Christs body upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seem to be real because he bid him to throw himself down headlong but now this was much for our comfort that we see Christ himself was tempted and that to most hideous things Satan was overcome by him Damascene of old and some of our Divines say That Satan in his temptations of Adam and Christ could not have accesse to their inward man to tempt them therefore he tempted Adam by a Serpent and audible voice and Christ by a visible Landskip of the world Satans temptations say some may be known by the suddennesse violence and unnaturalnesse of them All these are to be found in the motions of sinne which arise from ones own heart original sinne will vent sinne suddenly Isa. 57. 20. Violently Ier. 8. 6. and it will break forth into unnatural lusts blasphemies against God and murders against men Mark 7. 21 22. Mr Liford saith if they seize upon us with terrour and affrightment because our own conceptions are free it is very difficult to distinguish them When thoughts often come into the minde of doing a thing contrary to the Law of God it is an argument Satan is at hand The Devil tempts somâ—â—o sinne under the shew of vertue Iob. 16. 2. Phil. 3. 6. Omnis tentatio est assimilaâ—â—â—â—oâ—i say the Schoolmen Some under the hope of pardon by stretching t 〈…〉 ds of Gods mercy lessening of sinne propounding the example of the multitud 〈…〉 eâ—ting before men what they have done and promising them repentance hereafter before they die The difference between Gods temptations and Satans they differ First In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandments by chastisements which from him are ever good but the matter of Satans temptations is evil he solicits us to sinne Secondly In the end the end of Gods temptation is to humble us and do us good but of Satans to make us dishonour God Thirdly In the effect God never misseth his end Satan is often disappointed A question is made by some Whether Satan may come to the same man with the same tentation after he is conquered Mr Capel resolves it that he may part 1. of Tentation cha 7. pag. 132 133. It is also a question An omnia peccata committantur tentante Diabolo John 8. 41 44. Every work of sin is a work of falshood and all falshood is from the Devil And likewise it is questioned Whether man might not have sinned if there had not been a Tempter To that it is answered he might for Satan fell without a tempter the angelical nature was more perfect then the humane 2. Nature is now so depraved that we cannot but sin Iam. 1. 14. Non eget daemone tentatore qui sibi factus est daemon saith Parisiensis Fourthly What is meant by delivering up to Satan 1 Cor. 5. 5 Some with Chrysostome think it was a corporeal delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the unclean spirits that is not onely to expel them but to put them in whom they pleased but this is not approved therefore others make it to be a casting out of the company of the faithful and so from all the good things that are appropriated unto that condition and therefore to the destruction of the flesh they expound to be meant of his corruption for so flesh is taken in Scripture Sixthly Whether the Devils may appear 1 Sam. 28. He which appeared was 1. Subject to the Witches power therefore it was not the true Samuel 2. If Samuel had been sent of God he would not have complained of trouble no more then Moses did Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practice to the Magick Art 4. True Samuel would not have suffered himself to be worshipped as this did 5. Saul never came to be with the soul of Samuel in blisse yet he saith 'to morrow shalt thou be with me 6. God refused to answer Saul by Prophet Vision Urim or Thummim therefore he would not answer him by Samuel raised from the dead 7. True Samuel after his death could not lie nor sinne Heb. 12. 23. He said Saul caused him to ascend * and troubled him if he had been the true Samuel Saul could not have caused him to ascend if not he lyed in saying he was Samuel and that he troubled him If God had sent up Samuel the dead to instruct the living Why is this reason given of the denial of the Rich mans request to have one sent from the dead because if they would not believe Moses and the Prophets They would not believe though one rose from the dead In so doing the Lord should seem to go against his own order The souls of Saints which are at rest with the Lord are not subject to the power or inchantment of a Witch But Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth That Samuel came not by the command of the Witch but by the command of God and that rather impeached then approved Art Magick which he proveth because the Witch was troubled But the Scripture expresly teacheth that her trouble was because it was the King who having lately suppressed Witches had now in disguised apparel set her on work and so deceived her Bellarmine objecteth The Scripture still calleth him that appeared Samuel as if it were not an ordinary thing in Scripture to call things by the names of that which they represent or whose person they bear the representations of the Cherubims are called the Cherubims And things are often called in Scripture not according to the truth of the thing or Scriptures judgement thereof but according to the conceit and opinion of others The Angels which appeared to the Patriarchs are called men Gen. 18. the Idols of the Heathen are called gods Gen. 25. because
hereditary to all his seed in case of obedience and his sin in case of disobedience 3. There is an after consent on our part to Adams treason Imitation is a kinde of consent Isa. 43. 27. 4. The offering of another Adam to thee in the Church shews that the dispensation is not rigorous so you may share in his obedience as well as the others disobedience It is as agreeable to the wisedom and justice of God by the first Adam to introduce death as to the wisedom and grace of God by the second Adam to introduce life The first Covenant makes way for the second 5. There is a parallel in Scripture between the first and second Adam Isa. 49. 18. Rom. 5. 12. 1 John 5. 11. Christ is caput cum foedere as well as the first Adam Object This sinne of Adam being but one could not desile the universall nature Socinus Ans. Adam had in him the whole nature of mankinde 1 Cor. 15. 47. by one offencr the whole nature of man was defiled Rom. 5. 12 17. Object Adams sin was nor voluntary in us we never gave consent to it Answ. There is a twofold will 1. Voluntas naturae the whole nature of man was represented in Adam therefore the will of nature was sufficient to conveigh the sin of nature 2. Voluntas personae by every actuall sin we justifie Adams breach of Covenant Rom. 5. 12. 19. seems clear for the imputation of Adams sinne All were in Adam and sinned in him as after Austin Beza doth interpret that Rom. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so our last Translators in the Margent And though it be rendred for that all have sinned by us the Syriack Eras. Vaâ—ab Calv. Pisc. yet must it so be understood that all have sinned in Adam for otherwise it is not true that all upon whom death hath passed have sinned as namely Infants newly born it is not said All are sinners but All have sinned which imports an imputation of Adams act unto his posterity Vide Bellarmine Tom. 4. l. 4. de Amiss grat Statu peccati c. 3. Peccatum Adami ita posteris omnibus imputatur ac si omnes idem peccatum patravissent Id. ib. c. 16. and again c. 8. peccatum originale tametsi ab Adamo est non tamen Adami sed nostrum est Some Divines do not differ so much re as modo loquendi about this point they grant the imputation of Adams sin to his posterity in some sense so as that there is a communication of it with them and the guilt of it is charged upon them yet they deny the imputation of it to posterity as it was Adams personall sin But it is not to be considered as Adams personall sinne but as the sin of all mankinde whose person Adam did then represent It was one that made us sinners it is one that makes us righteous prior in semine alter in sanguine it was man that forfeited it is man that satisfied D. Hampton on Rom. 5. 10. The parts of this corrupt estate Sinfulnesse of nature and life and the punishment of sin here and hereafter The division of sin into Original and Actual is gathered out of Rom. 5. 14. and I shall first treat of originall sin or the corruption of nature Sin is an absence of that righteousnesse which should be in us in our nature as originall sin in our actions as actuall sin a morall inconformity or difformity in nature or life to the Law of God This vitiousnesse of nature is not unfitly called Sin Rom. 6. 7. 1. Ex causa it is the fruit and effect of that first transgression of our Father Adam 2. Ex effectu it is the root seed spawn of all actual transgressions in every one of us Originall sinne is against the whole Law which is spirituall and requires perfect integrity in man more specially against the first and last Commandments That there is original sin a defilement in every mans heart as soon as he is born which were enough to destroy him though he break out into no outward acts of rebellion is proved 1. By Scripture Gen. 6. 5 8. Iob 14. 14. 15. 14 15 16. Psal. 51. 5. Sunt qui dicunt quod per hoc innuitur Eva quae non peperit nisi postquam peccavit Porchetus Rom. 5. 12. Eph. 2. 13. 2. By the effects 1. Mans desperate contrariety to good things even from his youth Psal. They went astray from their youth up In Isay Transgressors from the womb A childe is opposite to any good duty and ready to imitate all evil 2. The Lord instituted circumcision to shew the filthinesse we are begotten and born in and which should be cut off Therefore saith Bellarmine it was commanded to be done in that member in which the effect of that sin doth more violently appear and by which mankinde is propagated and by propagation infected The use of baptisme also is to take away the guilt and filth of nature The woman that had a childe was to go offer as unclean 3. It is demonstrated by sicknesse other crosses and death even of infants Rom. 3. 23. 4. The unserviceablenesse of the creatures proves that there is original sin 5. Because there must be a change of our natures 1. Every man is born guilty of Adams sin 2. Every man is born dead in sin Ephes. 2. 1. 3. Every natural man is born full of all sin Rom. 1. 29. as full as a toad of poison 4. What ever he doth is sin 1. His thoughts Gen. 6. 5. 2. His words Psal. 50. 16. 3. His actions 1. Civil Prov. 21. 4. 2. Religious Prov. 15. 18 19. 28. 9. The vile nature of man is apt to commit most foul and presumptuous sins Rom. 3. 9 10 11 to 18. v. Mark 7. 21. Reas. 1. From mans self sin hath come over all together with death 2. The devil laboureth to bring men to the most notorious sins that he may render them most like to himself Ephes. 2. 2. 3. The world is full of such things and persons as may induce an evil nature to most horrible deeds 4. God in justice gives men over to work wickednesse with greedinesse CHAP. II. What Original Corruption is THese names are given to Orignall sin in Scripture It is called sin Rom. 7. 8. The sinning sin Rom. 7. 13. Sin that dwelleth in us Rom. 7. 20. Sin that doth easily beset us Heb. 13. 1. The body of sin Rom. 7. 23. A law in the members and the body of death Rom. 7. 24. It is also called flesh Joh. 3. 6. Rom. 7. 5. The old man Rom. 6. 6. Ephes. 4. 12. Col. 3. 9. The law of sin Rom. 7. 25. The wisdom of the flesh Rom. 8. 6 7. The law of sin and of death Rom. 8. 2. The plague in ones own heart 1 King 8. 38. The root of bitternesse Heb. 12. It is called by the Fathers Original sin It is not a meer want of
the fall and therefore good 1 Tim. 4. 4. Regeneration restores not the substance of man but the qualities Dr. Ames saith that Grevinchovius denied original sin and Dr. Twisse proves by this argument that the Arminians deny it As many as teach that all the posterity of Adam have as much power to every thing that is good as Adam in innocency they deny original sin But the Arminians teach that all the posterity of Adam have as much power to every thing that is good as Adam had in the state of innocency for they hold that all Adams posterity have such power to every good work that they want no other help but the perswasion and the concourse of God which Adam himself needed to every good work The Semipelagians also the Socinians and Anabaptists deny this original venome or blot to be a sin the Anabaptists that they might wholly take away Pedobaptisme denied original sin that there might not be a cause why infants should be baptized The denying of this fundamentall Article of Original sin is dangerous What need then of the Gospel what need of Christ himself if our nature be not guilty depraved corrupted these are not things in quibus possimus dissentire salva pace ac charitate Aug. about which we may dissent without losse of peace or charity The Papists say 1. Original corruption hath not rationem peccati but is only a privation of original righteousness The Councel of Trent decreeth it not to have the nature of sin Bellarmine saith it is a simple thing to be humbled for original sin Pighus saith it is no sin at all Andraedeus it s the least of sin 2. That the concupiscence and lust which riseth from the corruption of our nature the motions unto evil that we feel in our selves are no sins but are called so abusively or metonymically because they are from and incline to sin till we consent unto them and obey them till they reign in us See the Rhemists in their Annotat. Rom. 7. 7. and Iames 1. 15. Bellarm de statu peccati c. 9. 10. When our Divines urge that concupiscence is called sin several times in the sixth seventh and eighth Chapters to the Romans Bellarmine saith the Apostle doth not say it is peccatum propriè De statu peccati c. 8. 3. That original sin after Baptism is done away Si quis asserit non tolli in baptisâ—â—ate totum id quod veram propriam rationem peccati habet anathema sit Decret 5. Sectionis Concil Trid. 4. That the Virgin Mary was not conceived in sin Piè ac rectè existimatur B. virginem Mariam singulari Deo privilegio ab omni omnino peccato fuisse immunem Bellarm. de Amiss grat statu pecc l. 4. c. 15. The Spirit of God in the holy Scripture expressely calleth the corruption of our nature sin as Psal. 51. 5. and in the sixth seventh and eight Chapters of the Romans fourteen times at the least Heb. 12. 2. 2. The Scripture saith expressely our original corruption is the cause of all our actual sins Iames 1. 14. 2 Peter 1. 4. 3. Infants that are baptized which have no other sin but original and who never consented to it nor obeyed it in the lusts thereof do dye Rom. 5. 14. therefore it must needs be sin and may be truly and properly so called for sin is the only cause of death Rom. 5. 12. Whatever holdeth not conformity with the rule of righteousnesse the law of God is sin it hath the nature of sin in its irregularity and defect of good and the effects of sin 2. The Scripture expressely teacheth us that this concupiscence even in the regenerate these evil motions that rise in us though we consent not unto them though we resist them are yet a swerving from the law of God and a breach of it Luke 10. 27. nay in the regenerate this corruption of our nature doth not only swerve from the law of God but opposeth and resisteth the Spirit of God Rom. 7. 23. Gal. 5. 17. therefore it must needs be sin This argument convinced Pauls conscience Rom. 7. 7. He means those motions unto evil which the heart doth not delight in nor consent unto When the Apostle saith Rom. 6. Let not sin reign in your mortall bodies By sin saith their Cardinal Bellarmine all men understand concupiscence and Ribera on Heb. 12. 1. saith That by sin the Apostle understandeth concupiscence calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the sin a note of singularity Cajetan in Rom. 7. calleth it formally a sin Vide Cassand Consult art 2. Tit. de Concupisc p. 4. The proper definition of sin being this a transgression of Gods law therefore concupiscence is sin see Exod. 20. 17. Object Cant 4. 7. Iohn 13. 10. Ezek. 36. 25. Ephes. 14. Therefore the regenerate have no sin left in them Answer The Church in this present world is said to be all fair as it wholly shines with its Spouses beauty which it puts on Concupiscence in respect of its own nature is a sin but in respect of the person who is a party regenerate in whom the guilt is pardoned it is as no sin When the Fathers say that lust is taken away in the regenerate they understand according to the guilt not the thing 3. Original sin after Baptism is not done away children are perverse death cannot seize where there is no sin How comes it to passe that infants baptized die before they come to actual offending if Baptism have abolished in them their original stain 4. The Virgin Mary was not conceived without original sin in her song she rejoyceth in God her Saviour Luke 1. 47. 2. 22. Christ came to save that which was lost Matth. 18. 11. See Iob 14. 4 1 Cor. 15. 22. Rom. 5. 12 16. 3. 9. Gal. 3. 22. All the ancient Fathers as far as we can learn out of their Writings believed that the blessed Virgin Mary was conceived in original sin Vide Rivet de Patrum autoritate c. 7. Daille Of the right use of the Fathers l. 2. c. 6. The Dominicans generally hold that she was conceived in sin All are infected with Adams sin 1. The Heathens Pagans Infidels Rom. 1. 18 21 24 26 28 to the last 2. The Jews Rom. 2. latter end 3. Christians Rom. 3. from 9. to 19. 4. Infants Rom. 5. 12 13. They are innocent in respect of actual transgression not in respect of original pollution are born blinde lame 5. Children of beleeving parents All men are equally guilty of original sin 1. In reference to Adam Rom. 5. 12 14. 2. They are equally deprived of Gods image Rom. 3. 9 11. Reprobate to every good work 3. Are equally depraved and corrupted Rom. 3. 12 13 14. Reasons 1. All men are equally in Adam one was not more in his loyns then another Rom. 5. 12 19. 2. All men equally partake of
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
taken off by Christ the Surety Rom. 8. 1. 4. Reatus conscientiae Jer. 17. 1. The whole man is the subject of the pollution of sinne conscience of the guilt Heb. 9. 14. and 10. 17. The properties of this guilt 1. It is in its own nature incurable by all the power of the creature he that breaks the precept of the Law can never break through the curse of it Rom. 5. 12. Iude 6. 2. It is universall morbus Epidemicus Rom. 3. 19. John 13. 10. 3. Hereditary conveighed from parents to children Rom. 5. 17 18. by one man and one offence 4. Lothsome and stinking Psa. 38. 5. 5. Very troublesome a small sin in the conscience is like a mote in the eye 6. Of an infectious and spreding nature Rom. 1. ult 3 ep Iohn 10. Christ was that true scape-goat Lev. 16 22. who expiated the sins of all the elect laid upon him and carried them far from the sight of God that they never appear That is explained by the Prophet Isa. 53. Isa. 11. and is confirmed by the Apostle 2 Cor. 5. 21. if Christ had not taken our guilt upon himself saith Sanford de descensu Christi ad inferos lib. 3. We had been guilty to this day There are 3 things saith he in sin the name the fault the guilt which may be imputed the fault that is the fact it self cannot be imputed but to us sinners so either the guilt saith he is imputed to Christ or only the empty name of our sin Fourthly The dominion of sinne There is 1. a virtuall dominion in sin so originall sin reigns 2. Actuall every mans darling and bosome sin 1. The darling sin keeps Christ out of the soul. 2. All other lusts are serviceable to it These things make a reigning sin 1. Soveraignty in the sinne 2. Absolute and uncontrolled subjection in the sinner Soveraignty is a Throne of sin set up in the heart three things concur to this 1. A conquest yet that alone makes it not a raigning but a prevailing sin 2. Possession a standing power in the heart 3. The exercising of that power Secondly On the sinners side there must be a willingnesse Rom. 5. his servants ye are whom ye obey often in that Chapter of the Romans Iude 11. there is a going on notwithstanding warning in the way an obstinacy in sin 2. They ran greedily or powred out themselves there is a free giving of the will to it Sins of ignorance and omission may be raigning sins Hos. 4. 1. 2 Thes. 1. 8. not so much the greatnesse of the sin as the manner of committing it makes it a raigning sin Secret sins may be raigning sins In the Eastern Countries the King was seldome seen abroad Hos. 7. 17. an Oven the more it is stopt the hotter it is ignorance of the act makes it not a raigning sin but of the right doth if one be bound to know it Sins of thought may be raigning sins therein the heart is the Throne Isa. 59. 5. Pray that the thoughts of thy heart may be forgiven thee Little sins such as the world cals little may be committed with a high hand Every man hath some peccatum in delicijs as the Fathers call it some bosome or darling sin as Modern Divines term it Matth. 5. 29. 2 Tim. 2. 25. A man is proner to some sins then others in regard of his temper of body manner of life education age place of living state calling and the like one mans bodily temper inclineth him to anger anothers to lust a third to carnall sorrow a fourth to fear a fifth to carking and worldly cares As envy in Saul covetonsnesse in Iudas ambition in Absalom uncleannesse in Herod This is called in Scripture a mans right eye his own inquity the stumbling block of his iniquity How to know a mans darling sin 1. Nothing is so pleasing to the soul nor so much ingrosâ—eth his thoughts as it maâ—k what thy soul is most prone to take pleasure in Iob 20. 12. and what thou most thinkest of Mat. 6. 21. Iob 17. 11. Hos. 14 11. 2. What the Spirit of God in thy most secret soul-searchings discovers to thee or thy private friends most tell thee of the guilt of it doth most affright thy conscience when it is awakened 3. What it is thy heart is most careful to hide Iob 10. 13. men have several distinctions and excuses for it 4. It is the same which most interposeth in holy duties Ezek. 31. 33. How to know when ones darling sin is mortified Quod non placet non nocet Rom. 7. 17. what displeaseth us shall never hurt us Sin reigneth not 1. If we have purpose against it 2. If we have grief for it 3. If we seek for strength against it Bains Spirit Armour A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time This is Satans great bait and by this sin thou dost most dishonour God and wound conscience because this sin sets up another God against God CHAP. V. Of the Evill of Sinne. 1. IN regard of God it strikes not only at his soveraignty Psa. 51. 4. but his Being Psa. 10. 4. It is contrary to the whole nature of God Lev. 26. 22. Col. 1. 12. If we look on the Soveraignty of God sin is rebellion if on his justice sin is iniquity If on his goodnesse sin is unkindenesse but it especially wrongeth the Holinesse of God in respect of its defilement Zech. 11. 8. Amos 5. 21. Hab. 1. 13. Psa. 5. 4 5. If we consider Gods Holinesse as a Rule sin is a transgression if as an excellency sinne is a deformity It is a separation or aversion of the soul from him in these respects 1. It is a taking off the soul from the love of God as the greatest good and the fear of God and delight in him â—elying on him committing our selves to him ler. 2. 12 13. Iam. 4. 4. 2. A separation from the Law of God as our rule therefore it is a going besides a being without the Law Iohn 3. 4. Mat. 15. 6. In the Law there is 1. A rectitude I have esteemed thy Commandements in every thing to be right sin is a croookednesse Psal. 125. 5. 2. A wisedom wisedom is justified of her children there is a folly in sin the wicked man is called a fool often in the Proverbs Jer. 8. 9. 3. There is a purity and holinesse in the Law Thy Commandements are very pure therefore thy Servant loveth them Rom. 7. 12. sin is filthinesse it self 4. There is a harmony in the Law sin is a disharmony 5. There is a liberty in the Law Iam. 2. 8. sin is a bondage 2 Tim. 2. 26. 6. The keeping of the Law brings a reward but sin shame and death Rom. 6. 22 23. 3. It takes away the soul from the dominion of God we will not have
God is glorified there is no good in sin 4. Hell is contra bonum creatum against a created good sin contra bonum increatum against an uncreated good the glory of God Eighthly Every sin is after a sort the greatest evill as God is the greatest good After a sort I say non datur summum malum quod sit causa omnis mali say the Schools For it would then follow that there are two first Principles of things good and evil which was the heresie of the Manichees 1. God is per se bonus so sinne is per se malum evil in it self and good in no respect 2. As God is to be loved for himself because he is the chiefest good so sin is to he hated for it self one should hate sinne as sinne and then he will hate every sin à quatenus ad omne valet consequentia 3. God is the great reward of himself and sin the great punishment of it self Hos. 8. 11. Austin speaks of a poenalis vitiositas Ninthly Every one sin doth virtually contain in it all sins an idle word the sinne against the holy Ghost Rom. 5 14. the sin of Adam is called one mans offence See Heb. 12. 15. CHAP. VI. Of the Degrees of Sinne. IT was an errour of the Stoicks which Tully refuted and of the Jovinians which Ierome refuted that all sins were equall Though all sins be mortall yet they are not equall They are distinguished in name and really there are severall punishments one sin may be heavier and greater then another in divers respects In respect of the object 1 Sam. 2. 25. Zech. 2. 8. Psal. 7. 5. Prov. 3. 29. Exod. 22. 28. Act. 23. 5. Idolatry is a greater sin then theft the cause Lev. 4. 2. and 6. 2. the Law quality Prov. 6. 30 31. the matter the soul sinning Mat. 5. 13. and 10. 15. Luke 12. 27. Iohn 19. 11. the sin of a professour or publike person the time 1 Sam. 2. 17. Iohn 9. 41. the place effects end and manner of sinning as when one knows it to be a sin and commits it when sins are lived in one committed in the neck of another or the same sin is often committed There are Fautores actores and authores Sins against the first table caeteris paribus are greater then sins against the second A sin against God in that respect is greater then a sin against man 1. From the object who is so infinitely excellent 2. The graces which have reference to God are farre more then the duties to our neighbour 3. There is a lesse motive to offend God then our neighbour 4. It doth therefore become a sin because God is disobeyed whose Law is to love our brother 5. By proportion if a sin against our neighbour be lesse which is against his goods then his life because it is a greater good then much more concerning God Life is a greater good then riches God is to be more esteemed then life or goods are 6. That which is against a higher end is a more hainous sin there are sensuall and spirituall lusts Eph. 2. 3. 2 Cor. 7. 1. sins of the soul are greater then the sins of the body in that respect though otherwise there are greater aggravations therefore the heart is called the good or bad treasure because it gives all the sinfulnesse to the action Inward sins are greater then outward sins Mat. 5. 27. Psa. 5. 9. 1. They are the causes of outward sins Mat. 15. 18 19. and 12. 35. Iohn 13. 2. 2. They are the corruption of the chief part of a man the understanding judgement thoughts Mat. 6. 22. hence the Apostle praies for sanctification in the Spirit Eph. 4. 23. 3. They are against the chiefest part of Gods Law in regard of the obligation of it Rom. 7. it is spirituall his Law looks to the spirit and soul of a man 4. From the contrary inward obedience is farre more acceptable that is a great complaint by the Prophets this people draw nigh with their lips but their heart is far from me 5. The sins of the Spirit do most imitate and resemble the devil he cannot be a drunkard an Adulterer because he is a spirituall substance therefore his sinnes are pride malice and envy Rom. 2. 29. the devils are called spirituall wickednesses Eph. 6. all sin is from Satan per modum servitutis spirituall sins per modum imaginis 6. Where there is the greatest delight and union there is the greter sinfulnesse they rejoyced to do evill Amos 3. Sins of the heart are worse then of the life 1. They are more abundantly in the heart then in the life Out of the abundance of the heart the mouth speaks 2. They are continually in the heart Rom. 2. Sin that dwels in me Evil thoughts are 1. A transgression of the Law as well as outward acts the Law saith thou shalt not lust Deut. 15. 9. some sins are perfected in the thought as envy and malice though they come not into act the Devils wrath malice envy make him an unclean spirit 2. We are called to repent of thoughts and ask pardon of them Act. 8. 22. See Iâ—â— 55. 7. the heart is the seat of the thoughts God cals for the heart 3. Consider the multitude of our vain thoughts 7. They are as incompatible with grace and sanctification as outward grosse sinnes are for that is a holy nature and regeneration is chiefly in the understanding and will 8. They do more strongly oppose the Spirit of God which works upon the soul first and the intellectuall parts 9. The cure of these is harder partly because they are more rooted and partly because they are more unperceivable and also because there are not those bridles to curb them which might be in outward sins there disgrace hinders and the Laws of men There are peccata carnalia majoris infamiae spiritualia majoris culpa Gerson Yet outward sins in some respects are above these 1. Because they are more scandalous and offensive 2. Outward acts strengthen inward corruptions more 3. They sometimes argue a more senselesse and cauterized conscience 4. There are greater means and motives against these a mans natural conscience tels him that these outward acts are sins Sins of omission are great sins there are great threatnings against them Ier. 20. 25. they fit the heart for doing evill Psal. 14. 4. the not doing of good is the doing of evill They are the great sins of our lives and go beyond sinnes of commission in these particulars 1. The greatnesse of the evil of sin is to be measured by the greatnesse of the Law that is the greatest Law in which the minde of the Law-giver is most In every commandement there is a precept and prohibition the precept commands duty the prohibition forbids sin omissions are against the precept the main thing the curse is but the accidentall part He breaks the first Commandement hath not Jehovah for his God
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
All evils of misery are but the issue of sin first sin entred into the world and by sin death 1. Temporal evils All publick commotions wars famine pestilence are the bitter fruits of sin Deut. 28. there is Gods curse on the creature mans body all his relations 2. Spiritual Terrours of conscience horrours of death 1 Cor. 15. 56. are the effects of sin What an evil is a condemning heart an accusing conscience yet this is the fruit of sin A wounded spirit who can bear Some will bear outward evils stoutly nay suffer death it self boldly but sin will not so easily be born when the conscience it self is smitten See this in Cain and Iudas many a one maketh away himself to be rid of this vexation This sils one with shame Iohn 8. 9. fear Gen. 3. 11. and grief Acts 2. 37. The greatest torment that in this life can be fall a sinner is desperation when the soul of a man convinced in her self by the number of her hainous offences loseth all hope of life to come and casteth her eyes wholly on the fearful torments of hell prepared for her the continual thought and fright whereof do so amaze and afflict the comfortlesse soul that she shrinketh under the burden and feeleth in her self the horrour of hell before she come to it 3. Eternal The everlasting absence of all good 2 Thes. 1. 19. and the presence of all evil Mark 9. 49. are the consequents of it Iustum est quòd qui in suo aeterno peccavit contra Deum in aeterno Dei puniatur Sin is finite in the act and subject but of infinite demerit being committed 1. Against an infinite Good therefore it deserves infinite punishment 2. The obligation of the Law is everlasting This was the first Doctrine which was published to man that eternal death is the punishment of sinne Gen. 2. 17. the Devil opposed it Gen. 3. 4. the belief of the threatning would have hindered them from sinne The Socinians say that man should have died in the state of innocency although he had not sinned and therefore that death is not a punishment of sinne but a condition and consequent of nature The holy Ghost assigns death to sinne as the cause See of it Rom. 5. 12. 6. 23. Our bodies were not mortal till our souls were sinful Arminians say That there is neither election nor reprobation of Infants and that â—o Infants can be condemned for original sin Iacob was in a state of election in his mothers womb Rom. 9. 11. All men in the counsel of God are either elect or reprobate But Infants are men or part of mankinde Therefore they are either elect or reprobate 1. Infants are saved therefore there is some election of Infants for salvation is a fruit of election and proper to the elect Rom. 11. 7. There is a manifest difference among Infants between those that are born in and out of the Church Gen. 17. 17. Acts 2. 37. 3 21. Children of unbelievers are unclean 1 Cor. 7. 14. and aliens from Christ and the Covenant of promise Ephes. 2. 11 12. 2. That opinion That no Infants are condemned for original sinne seems to be contrary to that place Ephes. 2. 3. If this were true the condition of a Turks childe dying in his infancy is farre better then the condition of Abraham Isaac or Iacob living for they might fall from grace say they and be damned but a Turks childe dying according to their opinion shall certainly be saved The worst punishment of sinne is to punish it with sin and so God punisheth it sometimes in his own people Isa. 63. 17. Mar. 6. 52. a judicial blindnesse and hardnesse is the worst See Ezek. 24 13. Rom. 1. 26 28. Revel 22. 11. Concerning National sins Sins though committed by particular persons may be National First When they are interwoven into the policy of a State Psa. 94. 20. when sin is established by a Law Rev. 16. 8. 17. 17. 6. 12. Ier. 15. 9. Secondly When they are universal and overspread the whole Kingdom Ier. 9. 2 3. Isa. 56. 11. Thirdly When the people that professe the name of God are infected with those sins Gen. 6. 2 3 4. Fourthly When few or none in the Nation bewail them Ier. 5. 31. Fifthly When they are openly countenanced and tolerated 1 Kings 14. 24. when there are no masters of restraint Iudg. 18. 7. Sixthly When they are the predominant humour of the Nation at that time The sins of Gods people which commonly provoke him to break a Nation 1. Their omissions that they stand not in the gap Ezek. 22. 30 31. improve not their interest in him 2. When their hearts are inordinately set upon the things of this world 2 Chro. 36. 12. Mat. 24. 39. 3. When there is a great unfruitfulness and lukewarmness in the things of God Hos. 10. 1. 4. When divisions are still fomented amongst those that fear God Isa. 9. 21. Desolations in a State follow divisions in the Church The sins which may provoke God against a Nation 1. Idolatry Ier. 5. 19. when the true God is worshipped in a way that he hath not appointed 2. Intestine divisions Isa. 9 ult compared with 10. 6. 3. Incorrigiblenesse under lesser judgements Isa. 9. 11. 4 Wearying of God Isa. 7. 13 18. 5. Unworthy and wicked compliances Hos. 5. 13. CHAP. XI Signes of a Christian in regard of sinne and that great corruptions may be found in true Christians OF the first Signs of a Christian in regard of sin First He is convinced of sin Iohn 16. 9. the Greek word signifies to evidence by demonstration the Spirit so demonstrates it that a man hath nothing to object Psal. 51. 13. Secondly He is free from its dominion as Paul saith Sinne shall have no dominion over you for you are not under the law but under grace and after Being freed from sinne Whosoever is born of God sinneth not John They do no iniquity David They serve not sin in the lusts thereof He hath not an habitual resolution to continue in sinne Thirdly He is troubled and wearied with the reliques of it and driven to Christ for pardon and help He is weary of sin and every sin so farre as he knoweth specially his own sin and that iniquity which cleaveth closest to him His flesh is inclined to it but his Spirit is a verse from it and even tired and burdened with it so that he often sighes out in himself the complaint of St Paul O miserable man that I am Still as he prevails more against sin the remainders of it do more afflict him sinne in it self considered is his greatest unhappinesse that he hath so vile a nature is prone to so vile deeds and doth in many things so foolishly offend this troubleth and disquieteth him even then when he hath no other crosse to trouble him and many times imbitters all his prosperity Fourthly He is grieved
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.
full of doubts fears and horrours and make him grow worse and worse 3. With due care and diligent observing of our selves a godly man may much prevail to keep himself innocent from great transgressions and unspotted of the world Secondly The Saints can and will keep themselves from sin Reasons 1. Because they have received the divine nature by which they shun the pollutions that are in the world through lust by which they are made sensible of the evil of sin and framed to a loathing and hatred of sin every true Christian hath the spirit which will make him lust against the flesh The wisdom of the world is to keep themselves from misery the wisdom of Saints is to keep themselves from that which is the cause of all misery and the worst of all misery from iniquity The godly will not only be carefull to abstain from evil acts but to subdue their lusts to crucifie sin in the thoughts and desires Rom. 7 8 9. 1. The chief dominion of sin is in the heart there is the evil treasure the root 2. This is contrary to the chief part of the law the letter of the law is against the acting of sin the spirit of it is against lusting 3. This is the strongest part of sin and hardliest subdued 2 Cor. 10. 5. The way to keep our selves from sin 1. Often and earnestly call upon God to keep you by his Spirit of wisdom and strength for you are not able to keep your selves 2. Often renew and settle in your own hearts a resolution of not sinning and that upon spiritual grounds and considerations taken out of Gods word 1 Pet. 4. 11. David saith I hid thy word in my heart that I might not sin against thee This hiding the word is a calling to minde and serious pondering the commandments threats promises exhortations examples and reasons of Gods word against sin in the generall and against such and such sins in particular and pressing them upon our selves till they have wrought in us a setled and determinate resolution I will not sin I will not do this and this evil 3. It is requisite to observe and oppose the first rising of sin in the motions and desires thereof in the thoughts of it with a sigh groan ejaculation calling to minde some text of Scripture against it and stirring some detestation of it and calling upon our selves to keep our former resolutions against it The conception of sin is by the stirring and moving of ill desires within 4. Shun the occasions of evil Gen. 39. 10. Prov. 11. 14. all those things which our selves have found in our experience to provoke and stir our corruptions and to give them advantage against us Solomon saith Look not on the wine when it is red Prov. 23. 31. Secondly Our care of avoiding sin must shew it self specially against our own sins Ezek. 18. Cast away all your transgressions by which you have transgressed Psal. 18. 23. Reasons 1. Where the danger is greater the care of preventing must be most used Every man is soonest and most easily overtaken with these sins 2. What will be a greatest proof of his truth and sincerity and so the surest foundation of his comfort that should he be most carefull to practise this will make it appear that he strives against sin because it is sin when he striveth against those evils that are most pleasing to him 3. What will most further him in the works of sanctification and amendment of life that ought he most diligently to indeavour now in prevailing against ones corruptions he shall most further the work of grace and holiness in himself kill that sin and the rest will be more easily killed 4. There we should bestow most pains in which if we do not use care we lose our labour in other things Means were prescribed before to be used against sin in generall you must apply these in particular against your particular sins Pray often against these meditate and resolve most against these observe and resist most the first rising of these shun the occasions of these first A diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse and such a one shall enjoy the comfort of his sincerity in due time CHAP. XIV Of the cause of forbearing Sin of abhorring it and of small Sins THe main cause of our forbearing any sin should be the sinfulnesse of it that is because it is repugnant to Gods will and offensive to him Isa. 59. 2. So Ioseph How shall I do this great evil and sin against God Loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed and he might have done with so much safety and assurance even this It was a sin against God Ier. 44. 4. Nehem. 13. 27. Psal. 51. 3. Psal. 97. 10. Reasons 1. This is the very proper cause of all the other evil effects of sin and herein doth the very evilnesse and vilenesse of it consist The foul nature of sin stands in this that it is offensive to God and opposite to the will of that excellent Majesty to whom all creatures ought to be subject 2. Our forbearance of sin is no otherwise a fruit and effect of love to the divine Majesty then if we forbear it on this ground and further then it ariseth from this ground it is nought worth to our comfort nor shall bring us any everlasting reward Ezra 9. 14. Eadem velle nolle ea demum firma est amicitia 3. Unlesse this thought make us flye from sin we shall never forbear it constantly nor universally because no other motive will still and every where hold We must not only avoid sin but abhorre it Psal. 97. 10. Isa. 30. 22. Rom. 12. 9. David saith I hate vain thoughts Paul mentioning divers evils saith God forbid The wicked and much more wickednesse is an abomination to the just 1 Sam. 26. 11. Rom. 6. 2. Sin is often exprest by abomination 't is so to God it should be so to men Reasons 1. Because our affections must be conformable to God's Prov. 6. 16. He hateth nothing simply but sin and sinners for sins sake 2. Sin in it self is most hatefull because most hurtfull to man and injurious to God The ground of hatred of any thing is the contrariety of it to our welfare as we hate wilde fierce and raging beasts for their mischievousnesse a toad and serpents for their poisonousnesse which is a strong enemy to life and health so we hate thieves and murderers Sin is the most mischievous and harmfull thing in the world Our hatred against sin must have these properties 1. It must be universall we must hate all sins Psal. 119. 104. Iames 1. 21. 1 Pet. 2. 1. our own as well as others sins gainfull and profitable sins as well as others Hatred is of the whole kinde See Iob 34. 32. 2.
Sutable to the nature of sin hating those sins most which are most palpably sinfull 3. Moderated with pity and compassion toward the sinners There are many arguments to deterre us from small sins 1. Quia difficilius caventur It is a thing more difficult to avoid them then greater 2. Quia difficilius curantur Because the wound given by them is the more difficultly cured as a prick made with a bodkin or steletto if it be deep is more dangerous then a wound given with a greater weapon 3. Quia ad majora viam muniunt Because they are a preparation and disposition to greater offences as little theeves which creep in at the windows and open the door to the greater 4. Quia parva peccata crebra it a nos praegravant ut unum grande Small sins with their multitude as much hurt the soul as great sins with their weight greatest rivers are fil'd by drops Dr Feately See Psal. 40. 12. How shall we do to get the heart affected with secret sins affections follow knowledge Four considerations may get a remorse in the soul for these things 1. Think of the holinesse of God Iob 4. 18 19. 1 Sam. 6. 20. 2. Your own pronenesse to sin Psal. 40. 12. Sins in the whole course of your conversation sins in prayer recreation businesse 3. The exact purity of the law which condemns every irregular excesse and defect lust motion 4. Consider the strictnesse of the last account 1 Cor. 4. 6. CHAP. XV. Of some particular sins and specially of Ambition Apostacy Backsliding Blasphemy Boasting Bribery AMBITION IS an inordinate desire of outward promotion to places of honour and wealth It is inordinate 1. When it is carried after such honours as may not lawfully be possessed by him that desires them 2. When to an higher place then that one hath already as every one must be content with his goods so with his place 3. When the desire is overvehement such as makes him to take irregular courses to satisfie them or to be extreamly discontented if he fail of his purposes Absaloms ambition made him basely to crouch to the people 4. When it seeks alone it self and not the glory of God and publick good The Pharisees were very ambitious Matth. 6. 1 2 5 16. Luke 18. 11. Matth. 23. 6 7. The Jesuites have most traiterously cast the platform and do go about so much as the wit of man can devise to bring all Kings Princes and States under their subjection Pars. Quodl of Relig. and State Quodl 9. Answ. to 7th Artic. See more there and Answer to the 16th Article In his Answer to the 5th Article he saith the Jesuites have given it out for England by name that it should be made an Island of Jesuites Tertullian cals ambitious men Animalia gloriae famae negotiatores The whole world satisfied not Alexander Unus Pellaeo juveni non sufficit orbis Aestuat infaelix angusto limine mundi Juvenal Sat. Yet Diogenes was more ambitious in refusing all honours then Alexander in rejecting none We must labour to mortifie it By telling our selves often and seriously 1. Of the vanity of this outward greatness which is but a bubble those that are advanced highest for worldly greatness are as full of discontents as any other men under heaven 2. By convincing our selves that ambition is a damnable sin 3. Of our unworthinesse of any good thing and the danger of high places See Rom. 12. 16. Phil. 2. 3. Psal. 131. 1 2. Qui bien se cognoit peâ— se prise 4. Labour to be ambitious of honour from God and our consciences Rom. 15. 20. The Greek word signifies an high ambition to preach the Gospel The same Greek word is used also to the like purpose 2 Cor. 5. 9. 1 Thes. 4. 11. There is a holy ambition Habet sapientia sui generis superbiam Lactantius It should be our ambition to serve God in the highest way of duty and to obtain the highest degree of glory Apostacy Apostacy and Backsliding are usually confounded Yet Some distinguish them and say Apostacy is a totall and finall departure from the faith once professed Backsliding is a falling again into our old sins for a time out of which we recover through Gods grace being renewed again by repentance Apostacy is partiall or totall particular or universall temporall or finall of the head heart and life The question is not Whether grace being a creature be defectibilis in its own nature defective whether a creature being left to himself may fall off Grace where it was perfect was not able to defend it self The Angels and Adam we know fell Bishop Carleton against Montague ch 2. thus states the question Whether they that are according to Gods purpose Predestinated Called and Justified may lose these graces of their Predestination Calling and Justification This saith he the Orthodox Church hath alwaies denied The Arminians who admit no other Predestination but conditional affirm it and none but Pelagians and Arminians Eminent Professors that have attained only common grace may fall from a form of godlinesse Acts 19. 33. compared with 2 Tim. 4 14. We must distinguish betwixt gifts or common graces and true sanctifying graces the first may be lost not the other In sanctifying graces there may be an intermission of the act a remission of the degree Rev. 2. 5. 3. 27. but not an utter and totall amission of the habit A godly man may fall fearfully and dangerously when God withdraws his assistance but not totally and finally he may decay in the degrees of grace that he may never recover it to his dying day neither the strength nor comfort of grace that he formerly had Perpaucos invenies qui redeant ad gradum pristinum Bernard yet it is a great sin for a godly man to fall from any pitch of grace obtained Heb. 12. 15. Rev. 2. 5. Our own times afford many sad instances of Apostates Professors turned Apostates nay pleaders for Apostacy These things premised I shall indeavour to prove That a true beleever cannot fall totally and finally Scripture proves it Psal. 1. 3. 2 Cor. 4. 9. Prov. 24. 16. Not totally 1 Ioh. 2. 19. 1 Iohn 3. 9. nor finally Iohn 10. 28 29. 1 Pet. 1. 5. God and Christ have agreed to uphold him Perseverance in grace to the end is a gift of God given to true Beleevers Rom. 8. 28 29 30. The chain is so linked together that it cannot be separated He whom God purposed to predestinate must needs be predestinated he that is predestinated must needs be called he that is called must be justified he that is so justified must be glorified But no man can come to glory without perseverance to the end Mr. Burgesse in his Treatise of Grace and Assurance Sect. 2. Serm. 14. on 1 Iohn 3. 9 10. saith This place is brought to prove perseverance in grace and no strength of wit hath yet been able to
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
room For the punishment of it see Iob 15 34. Fire shall devour the tabernacles of bribery meaning that God will not fail by some or other means to bring destruction upon those families that shall thus augment their estates For others 1. It doth make all that are rich bold to sin because they hope to bear it out 2. It makes rich men also bold to do wrong 3. It grieveth the heart and spirit of the innocent that is in low estate and makes him call to God to be his avenger 4. It overthroweth the throne Prov. 29. 5. It brings publick desolation It is lawfull to pacifie an angry foe with a gift so did Iacob but to hire and corrupt a Judge with a gift is unlawfull He cannot lawfully take therefore neither thou lawfully give seeing these two are mutual causes and effects and therefore can hardly be separated in their guiltinesse Cambises caused a bribing Judge to be flaid quick and laid his skin in his chair of judgement that all Judges which should give judgement afterward should sit in the same skin CHAP. XVI Of Carnal Confidence Covetousnesse Cruelty Cursing CARNAL CONFIDENCE COnfidence in generall is that affection of the soul whereby it rests it self in the expectation of any good from any thing Therefore carnal confidence is a vice whereby the heart of man rests it self in the looking for any good of any kinde from any thing but God alone He is carnally confident which promiseth himself any thing desirable as health deliverance out of trouble long life because he hath such or such outward means which he thinks are able to bring forth such safety unto him The Scripture cals it Making flesh our arm A man is said to make that his arm which he thinks himself strong and safe if he have and so he is said to make riches a strong tower in the same sense Men are prone to this sin of false confidence David trusted in his strong hill Asa in the Physicians The Israelites in Egypt for chariots and horses 1 Sam. 17. 45 46 47. Luke 12. 19. The grounds of it are 1. Ignorance of God whose strength and greatnesse together with his grace and goodnesse the minde apprehends not Psal. 9. 10. 2. Ignorance of these earthly things their weaknesse mutability and disability to help and comfort Isa. 28. 15. the Prophet brings in the leud men of his time flattering themselves and soothing up their own hearts with fair words and promising all safety to their own souls in derision and despight of all his threats If a plague come through the land it should not touch them by vanity and falshood they meant wealthy friends and outward support which the Prophet here cals by this name ironically This is a great evil 1. It is a denying of God Iob 3. 28. Trust is only due to him such a one sets up another God Ion. 2. 8. A covetous man is therefore called an idolater Ephes. 5. 5. and covetousnesse idolatry Col. 3. 5. 2. It is the ground of all our miscarriage in practice 1 Iohn 5. 3 4 5. The world is a great hinderance to our keeping the Commandments 3. It is the ground of all disquiet if you would live a happy life seek a fit object for your trust Psal. 30. 6 7. Psal. 112. 7. Expect all good things from God alone Abraham looked for a childe from God when nature failed him This confidence in God is shewed 1. By preferring his favour above all things 2. By making his name our refuge in all troubles 3. By using all good means and only good to get any good thing and that without carking and vexation 4. By comforting our selves in him when all means fail us 1 Sam. 30. 6. Signes of false confidence 1. The inordinate desire of any earthly thing What a man desires more then he should that he looks for some good by 2. Immoderate joy when he hath gotten it He that findes great joy in any thing doth therefore joy in it because he thinks he shall be better for it 3. Impatience in the absence of it Iob 13. 24 25. 4. To grow bold to do evil and carelesse of doing good in respect thereof The cure of carnal confidence 1. Consider how pernicious this vice is it withdraws the heart from the Lord Ier. 17. 5. and brings his curse on the soul and body 2. It makes one unable to use well that which he hath 3. Consider the weaknesse and uncertainty of all outward things 4. Meditate on those places Psal. 62. 10. 146. 3. 1 Tim. 6. 17. Covetousnesse Is an insatiable desire of having or an inordinate love of money Avarus quasi avidus aeris Isidor It lies in the heart but is reckoned by the Apostle among outward grosse sins because it is consummate by outward fordidnesse It is taken two wayes 1. For detaining or taking other mens goods in an unlawfull way and so it is opposed to justice Or 2. For an inordinate desire to get and hold though God call for it and it opposeth liberality The desire is inordinate 1. For the measure of it when it is vehement and strong seeing wealth is a thing of a base and contemptible nature not worthy any earnestnesse of desire 2. For the quantity of the object the summe of wealth desired if he suffer his desires to be carried after more then that which is sufficient for the providing of meat drink and cloth for himself and his in a comfortable sort affecting an overplus The proper end of riches is comfortable maintenance 3. For the end of ones desiring when it is to serve and set up himself and is not to fit himself to do God service and to profit mankinde Laban and Nabal whose names Anagramatize each other are examples of avarice It is a great and dangerous sin Isa. 57. 7. Hab. 2. 9. Col. 3. 5. 1 Sam. 8. 3. Prov. 15. 27. Ier. 22. 17. The same Prophet complains of the people in his time that From the least of them to the greatest of them they were all of them coveting covetousnesse as the words are that is given unto it did yeeld their hearts to a desire of gain which complaint also he renews ch 8. 18. and in both places alleadgeth it as a cause of great sins Ezek. 32. 31. The Lord so hates it that the godly should not company with such 1 Cor. 5. 11. In the body when the spleen swels all other parts decay and consume so when the heart swels with desire of riches all the graces of God consume and fade away When all other sins wax old this waxeth young in thee Reasons 1. From the causes of it 1. Ignorance of the goodnesse mercy power and excellency of God and of the faithfulnesse profitablenesse desirablenesse of things heavenly and spiritual He knows not God nor the worth of the graces of Gods Spirit nor the excellency of his heavenly Kingdome who is glewed unto these earthly
deceitfull vanities And withall he doth not conceive of the worthlesnesse of these trifles who suffers his heart to be deceived with the same 2. Errour He is in a strong and palpable errour concerning them imagining them to be of more power and ability to profit him then in truth they be he overprizeth earthly things and imagineth riches to be a strong tower and castle of defence 3. He puts his trust in riches and dreams that he shall be so much the more happy by how much the more rich yea that he cannot be happy without riches 2. The effects of it 1. The evils of sin which slow from it generally it is the root of all evil it will make a Judge corrupt as 1 Sam. 8. 3. a Prophet deal falsly with the word of God as Ieremiah complains it will make a man to lie deceive and couzen in his dealing it will make a woman unchast More particularly 1. It choaketh the Word of God 2. It causeth that a man cannot serve God for it is impossible to serve God and mammon It causeth that he cannot desire heaven nor set his heart on the things that are above it sets a quarrel between God and man for the love of the world is enmity to God 3. The evils of punishment that ensue upon it Paul saith It pierceth a man through with many sorrows They fall into perdition and destruction they shall be damned Covetous men are ranked in Scripture with whoremongers drunkards How shall I know that my heart is Covetous 1. If a man be alwaies solicitous in caring about the things of the world our Saviour describes covetousnesse by carking and divisions of heart this is to minde earthly things 2. If joy and fear do depend upon the good successe of these outward things rejoyce when riches increase but are dejected otherwise 3. If a man be quick in these things and dull to any good thing 4. If the service of God be tedious to thee because thou wouldst fain be in the world When will the new moon be gone 5. If he be distracted in Gods service if their hearts run after their covetousnesse 6. If one esteem those that are rich for riches sake 7. Nigardise Prov. 11. 24. Eccles. 6. 7. Means to mortifie this sin 1. Be affected with your spiritual wants Psal. 102. 2. Let the heart be deeply sensible of the want of Christ and his sanctifying power in the heart these outward things are such great wants unto thee because spiritual wants are not apprehended Rom. 7. ult 2. Labour for spiritual delights and joy Psal. 4. 6 7. 3. Consider the shortnesse of thy own life Iames 4. 13 14. 4. These outward things cannot stand thee in stead at the day of judgement Riches cannot deliver a man from death much lesse from damnation 5. Remember that God requires the more of thee Salomon therefore saith he hath seen riches kept for the hurt of the owners As you increase your revenews so you increase your account you will have more to answer for at the day of judgement 6. Christs Kingdom is not of this world therefore he calleth upon his disciples to prepare for a Crosse. 7. Meditate upon the word of God prohibiting covetousnesse and turn the precepts thereof into confessions and prayers To apply the reproofs threatnings and commandments of the Word of God agrinst any sin is a common remedy against all sins and so also against this 8. Seriously consider of Gods gracious promises for matter of maintenance in this life that you may trust in God Psalm 34 10. and 84. 11. and 23. 1. Heb. 13. 5. Be as much for the world as thou wilt so thou observe three rules 1. Let it not have thy heart Austen speaks of some who utuntur Deo fruuntur mundo use God and injoy the world 2. Do not so eagerly follow it that it should hinder thee in holy duties 3. Let it not hinder thee from works of charity One compares a covetous man to a swine he is good for nothing till he be dead Cruelty Cruelty is a great sin Gen. 49. 6 7. 1 Sam. 22. 18 19. Psal. 124. Rom. 3. 15. The bloud-thirsty men shall not live out half their dayes Bloud defiles the Land Seven things are an abomination to God the hands which shed innocent bloud is one of them Halto Bishop of Mentz in a time of famine shut up a great number of poor people in a barn promising to give them some relief But when he had them fast he set the barn on fire and hearing then the most lamentable cries and screechings of the poor in the midst of the slames he scoffingly said Hear ye how the Mice cry in the burn But the Lord the just revenger of cruelty sent a whole army of Mice upon him which followed him into a Tower which he had built for his last refuge in the midst of the river Rhene never leaving him till they had quite devoured him The Romans were so accustomed by long use of warre to behold fightings and bloudshed that in time of peace also they would make themselves sports and pastimes therewith for they would compell poor captives and bondslaves either to kill one another by mutual blows or to enter combate with savage and cruel beasts to be torn in pieces by them In the punishment of certain offences among the Jews there was a number of stripes appointed which they might not passe Deut. 25. 23. So doth the Lord abhor cruelty under the cloak of justice and zeal against sinne This Law was so religiously observed amongst the Jews that they would alwayes give one stripe less unto the offender 1 Cor. 11. 24. The highest degree of cruelty consists in killing the bodies of men and taking away their lives for revenge lucre or ambition murder and cruelty cry in Gods ears The voice of thy brothers bloud crieth unto me Gen. 4 10. Reasons 1. It is most directly contrary to the love and charity which God would have to abound in every man love doth no evil to his neighbour 2. It is most contrary to the Law of nature which ought to rule in all mens lives to do as they would be done to we abhor smart pain grief hurt losse of limbs of life 3. This sinne is contrary to the sweetnesse of humane nature which God hath pleased to plant in it in the very frame of the body in regard of which it is justly termed inhumanity and savagenesse and to the graciousnesse and gentlenesse that is in God 4. It is a sinne against the Image of God as well as against his Authority for he hath pleased to imprint a kinde of resemblance of his own excellent nature upon man more a great deal then upon any other creature of this lower world A Fox is a cruel beast as well as a Lion for though he kill not men yet he kils Lambs and Pullen and if he were big and
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
15 16. or to set up the dark wisdom and proud will of man as Free-will Universal Redemption the denying of Gods Decrees and Perseverance Sub laudibus naturae latent inimici gratiae Aug. 5. Beware of communion with false teachers Rom. 16. 17. Titus 3. 10. 2 epist. Iohn 10. 6. Make use of the Ministry Flattery Flattery is a speech fitted to the will and humors of others for our own advantage One may please others much and yet not flatter them when he seeks not his own advantage in it 1 Cor. 3. ult We flatter First When we ascribe to them good things which they have not Or Secondly Applaud their evils as goodnesse Or Thirdly Amplisie their good parts above their merit Or Fourthly Extenuate their evil more then is meet Isa. 5. 10. Flatterers are men that dwell at Placenza as the Italian saith Isa. 30. 10. They may well be called Caementarii Diaboli the Devils daubers Ezek. 13. 10. Dionysius the tyrant had flatterers about him who like dogs would lick up his spittle and commend it to him to be as sweet as nectar Diogenes compared flattering language to a silken halter which is soft because silken but strangling because a halter and saith As tyrants are the worst of all wild beasts so are flatterers of all tame None can be flattered by another till he first flatter himself Canutus King of England and Denmark well repressed a flatterer at Southampton who bare the King in hand that all things in the Realm were at his will and command He commanded that his chair should be set on the shore when the Sea began to flow and then in the presence of many said to the Sea as it flowed Thou art part of my dominion and the ground on which I sit is mine wherefore I charge thee that thou come not upon my Land neither that thou wet the cloathes or body of thy Lord but the Sea according to his usual course flowing did wet his feet then he said None was worthy the name of a King but he to whose command the earth and sea were subject and never after would be King Chalac in Hebrew signifies either blandus smooth or Mollis soft because the flatterer useth smooth and soft speeches or dividere to divide because in flatterers the tongue is divided from the heart See Prov. 27. 6. 29. 5. Open hostility is better then secret flattery An ungodly mans sins are acts of hostility his duties acts of flattery Psal. 78. 36. We should shut our ears to flattererâ— and rather seek to do what is commendable then to hear our own commendation Plus aliâ—â— de â—â— quam tu tibi credere noli Gluttony Gluttony is a sinne Isa. 56. 12. Amos 6. it is an immoderate delight in meats and drinks This was Dives his sinne one of the sins of Sâ—dom Fulnesse of bread and of the old world This sinne is committed five wayes Praeproperè Lautè Nimis Ardenter Studiosè Reasons 1. From the causes of it it ariseth from sensuality a brutish vice where by one metamorphoseth himself into a swine in disregarding the divine spiritual excellent supernatural good offered to his reason and by that alone to be conceived and placeth his happinesse in corporal delights and pleasures that tickle his senses Such a one that so feeds eats not to live but lives to eat and in that sense is said to serve his own belly and not the Lord. Secondly The effects of this vice are very bad 1. It hinders Mercy and Liberality to the poor Lazarus could not have the crums of the Rich mans Table either they have no heart to give or nothing to spare 2. It often overthrowes Estate He that loves Wine and Oyl shall not be rich 3. Oppresseth the heart and burieth all good Meditations and Affections for fat is alwayes senslesse 4. Draws men to the practice of Unjustice as 1 Sam. 21. 30. A Christian must take heed of all excesse in food 1 Cor. 9. 29. Reasons First A moderate Diet keeps the body healthful that we may glorifie God and have ability of strength to serve him Secondly Excesse of Diet will breed lusts and further the power of concupiscence in men Thirdly The Body is to be an Instrument of the Soule in all service to God glorifie God in Soul and Body much eating unfits and is sinfull Fourthly We must eat to the glory of God when we are hungry that hereby God may be glorified in our calling Fifthly It is Idolatry to minde the belly Phil. 3. 19. Rom. 16. 16. such belly-gods were the Monks and many of the Romans Sixthly It is a sin against the body the Apostle aggravates fornication from this consideration Seventhly It indisposeth to any spiritual duty Luke 21. 34. a full belly cannot study Impletus venter non vult studere libenter In Scripture a fat heart is as much as stupid and senslesse First Many like Iosephs master Potiphar take account of nothing but what they must eat and drink that they may be sure to fare well our feasts usually are turned meerly to an exercise of this vice Secondly All should exercise Temperance in Diet let a little content thee let the end of thy eating be strength and health not a pleasing of thy tooth the rich must inure themselves sometimes to a hard short meal that they may do more good to others Motives First Gluttony is a beastly sin yea it makes men worse then beasts for they can take delight in such things yet will not exceed Secondly It is an abuse of the creatures which are given to us for our good Thirdly Injurious to the poor CHAP. XIX Of Heresie Hypocrisie Idlenesse Impenitence Injustice Intemperance HERESIE I Dolatry was the prevailing sinne of the Old Testament and Heresie of the New It is a pertinacious defending of any thing which overthrows the Fundamentall Doctrine of faith contained in the Word of God An obstinate errour against the foundation Dr Halls Case of Consc. 5th Case It was a wilde fancy of the Weigelians That there is a time to come which they call Seculum Spiritus Sancti in which God shall by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in Scripture Mr Gillesp. Miscel. c. 10. The Gnosticks had their name propter excellentiam scientiae from profound knowledge and greater light They which pretended to know above all others yet were but a prophane sect as the Ancient Writers tell us The Socinians doctrine is as it were a filthy sink into which all the Heresies of former and later ages have emptied themselves They will receive no interpretation of Scripture nor article of faith unlesse it agree with reason Scriptura est norma recta ratio est judex all is ultimately resolved into reason Infaustus Socinus omnium Hareticorum audacissimus Rivet What doth Socinus think more highly of Christ then the Turks of Mahomet yea what doth he think
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
〈◊〉 saith he de Eccles. Different forms of Churches and Church-government in one State must needs lay a foundation of strife and division therein It is no wisedom saith M. Durie in a Letter in a State to reject an approved way of government which all the best Reformed Churches have received all this while and acknowledged to be Gods way and by experience found to be safe sound and instead of it to take up another which it is not yet known what it is nor was ever tried but in two or at the most three Churches and that for the space of a few years The slighter the cause of Separation the greater the fault of Schisme when men hold the same Faith and Orthodox truths yet separate for lesser matters The true Saints in the 7. Churches of the Revelation were never bid go out of them though they were very corrupt as they were out of Babylon M. Vines The first Separatist in the Scripture saith one was Cain Gen. 4. 16. Enforcements to love are clear 1 Cor. 13. 1. That question of Separation in Scripture is dark See M. Gillespy miscel c. 10. and 15. and M. Manton on Jam. 3. 17. Schisma est secessio in religionis negotio vel temeraria vel injusta Cameron de Eocles Schisme is a causelesse separation from externall communion with any true Church of Christ M. Ball against Separation c. 8. Schism is a breach of the unity of the Church D. Field l. 3. of the Church c. 5. We do not leave communion of true Churches for corruptions and sins but only abstain from the practice of evil in our own persons and witnesse against it in others still holding communion with the Churches of Christ. You send me unto such a Book of M. Robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things whereas I refer you unto a later book of his made with riper deliberation and in no part that I hear of publikely revoked His Book which you send me unto being his Iustification of Separation is sick of King Iehorams incurable disease the guts of it fall out day by day yea he openly plucks out some of the bowels thereof with his own hands This is to be observed by them especially who much follow M. Robinson CHAP. XXIII Of Sedition Self-love Self-seeking Slander SEDITION SEdition is a sin whereto people are much inclined It is to leave our present Governours which rule us according to law and follow other Governours who rise up of their own accord to leave a David and follow a Sheba The Israelites raised sedition against David by means of Absalom and Achitophel and proceeded so farre in their rebellion that they brought it to a pitcht field and would not give over till their Captain with twenty thousand more were slain in the battell 2 Sam. 19. Corah Dathan and Abiram stir up a great multitude against Moses and Aaron At another time of themselves they rose against Moses and were ready to stone him because they wanted water At another time they cry to have a Captain and return back to Egypt M. Hobbs in his Rules of government c. 12. reckons up these two among other wilde ones as seditious opinions that the knowledge of good and evil belongs to each single man and saith Legitimate Kings make the things they command just by commanding them and those which they forbid unjust by forbidding them This is to make Subjects beasts and the Magistrate God 2. That faith and holinesse are not acquired by study and naturall reason but are supernaturally infused and inspired unto man which if it were true saith he I understand not why we should be commanded to give an account of our faith or why any man who is truly a Christian should not be a Prophet This opinion is so contrary to Scripture and the judgement of all sound Divines that I need not spend time to confute it See Phil. 1. 29. Eph. 1. 8. Heb. 12. 2. One indeed saith the habits of Faith Hope and Charity are infused after the manner of acquisite God having ordained not to infuse them but upon the means of hearing praying caring studying and endeavouring Some say there are no graces wrought in us but severall actings of the Spirit as the Spirit acteth with us where grace is wrought we need the Spirit to excite and draw it forth but the Scripture is plain for infused habits grace is called a good work in us Phil. 1. 6. the Law written in our hearts God is said to shine into our hearts 2 Cor. 4. 6. we are said to be partakers of the divine nature 2 Pet. 1. 4. See Eph. 2. 10. 1. It is a sin it is plain by Scripture how severely did God punish it in Korah and his accomplices making the earth to gape wide and swallow them up Solomon condemns it saying meddle not with such as be given to change Gal. 5. 20. yea it is a great sin as is evident 1. It is contrary to the light of Scripture in the Law he that cursed that is railed upon or used ill wishes against the Ruler of his people was to be put to death how much more then he that shall rise up against him The Scriptures of the New Testament are full of precepts for duty and subjection Rom. 13. 1. 1 Pet. 2. 13. 14. Give unto Caesar that which is Caesars saith our blessed Saviour Give to every one his due fear to whom fear honour to whom honour belongeth You must needs be subject for conscience sake And the Apostle willeth Titus to put them in minde to obey principalities and powers and be subject to Magistrates and ready to every good work as if a man were unfit for any good work if he be not duly subject to authority The Jesuites are still tampering about Kingdomes Monarchies Common-wealths and temporall States how to bring them into mutinies contentions seditions rebellions and uproars Watsons Quodlibets of Religion and State Quodl 5. Answer to the fourth Article They are like unto Aesops Trumpetter who being taken in war made his lamentation saying that he never drew his sword against any nor shot at any but the enemy answered Thou hast animated others thou hast put courage rage and fury into all the rest Saint Peter and Iude do blame them which despise government and speak evil of them in authority Secondly It is contrary to the light of nature for even among those Nations which never had any divine revelation yet the necessity of duty to Magistrates was alwaies maintained as a thing which they perceived absolutely requisite for the welfare of humane societies seeing without government the societies of men could never continue in a good estate No man could possesse his own goods enjoy his own lands and house live comfortably with his own wife and children or give himself to any profitable calling and endeavour Thirdly It is contrary to those principal vertues by which all men
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
confirmed by King Iames Daemonol l. 2. c. 6. B. Carletons Examinat of Sir Christ. Heyd Book c. 5. Saul was convinced of the evil of Witchcraft his zeal ran out against Witches yet after he himself went to a Witch The End of the fourth Book THE FIFTH BOOK OF MANS RECOVERY BY CHRIST Wherein are handled His Names Titles Natures Offices and twofold Estate of Humiliation and Exaltation CHAP. I. Of Mans Recovery SECONDLY Mans Restauration or Recovery from his miserable estate that he had plunged himself to by sin 1. What this Recovery is 2. The causes and parts of it Of the first It is a part of Gods special Providence whereby man is recovered out of the state of Sinne and slavery to Satan Death and Hell to an estate of Grace Life and Glory Death and sin entred by the first Adam the second Adam brought life and immortality to light by the Gospel Rom. 3. 24 25. Rom. 5. 18 19. 1 Cor. 15. 22. God still delighted to deal with a common person in the name of all the rest in both the Covenants there was a principal contracting party a common representee Adam in the Covenant of Works Christ in the Covenant of Grace either of these was to communicate his estate to his posterity Both these were common parents authors of life to their seed 1 Cor. 15. 45 49. But they differed 1. In the Dignity of their persons Adam was a holy man yet but an earthly creature Christ is the Lord from heaven See Rom. 5. 15 16 17. 2. In the Degree of the publick Office Adam was a common person but not a Surety for them Christ was a Surety Heb. 7. 22. able to give his a new heart 3. In the Manner of Representation Adam took nothing from us and conveyed nothing to us but sinne Christ took sinne from us made our transgressions to be his and his obedience is become ours 2 Cor. 5. 21. This work of mans recovery is Gods Master-piece all other designs are subordinate to this all his Attributes shine out in this God manifested great love to man at the first in making him happy in stamping his Image on him and in making himself his end but he discovered greater love in the work of redemption Iohn 3. 16. He discovered great power in creating the world of nothing but greater in mans recovery it is greater power to restore a creature when fallen then to uphold it at the first all other acts of power were but over the creature this was over his Son Iohn 10. 18. never was there such an act of grace to take the creature into personal Union with the God-head Zech. 13. 7. God discovered great wisdom in making the creatures and in his Law but that prescribed not a way how to satisfie God and sanctifie man and that so easily Heb. 2. 12. See Rom. 11. 33. He declared also his Holinesse and Justice rather then sin should go unpunished his own Son was punished 2. The Cause of it It comes wholly and onely from the free grace and favour of God Ephes. 2. 8. By grace you are saved through faith not of your selves it is the gift of God The ground of mans restitution was the bringing in of the second Covenant God vouchsafing to deal with man as a rational creature was pleased to deal with him in way of a Covenant the Covenant of Works being broken and it being impossible to enter into heaven that way Rom. 8. 3. God made a new and better Covenant called the Covenant of Grace of which Isaiah Ieremiah and Ezekiel speak This is the way of Gods bringing lost man to life and happinesse by a Mediator The first Covenant was Gods way of bringing man to life by his obedience The righteousnesse required to bring a man to life in the second Covenant is not his own righteousnesse but the righteousnesse of a Mediator 1. This Covenant of Grace was ever one and the same Christ the same yesterday to day and for ever all that obtain life obtain it the self same way The same Covenant that was revealed to Adam when he sin'd was revealed after to Abraham and Noah the Prophets and to us 2. Although for substance this Covenant be one and the same in all ages yet the external administrations of it were different in one manner before Christ exhibited in another after Then it was administred by Prophecies Promises Sacrifices Tâ—pes Shadows after Christ exhibited in the flesh it was administred only in the Ordinances of preaching and the Sacraments Their Types Shadows Sacrifices Washing Circumcision eating rosted Lambs held out the same Christ that our Sacraments hold out 3. The Administration of the Covenant of Grace since Christ was exhibited is far more glorious theirs was called the old Covenant ours the new one This lies in three things 1. It is more universal a great while the other was onely in Abrahams family and after appropriated to the Nations of the Jews and some that turned Proselytes now the utmost isles of the world see the salvation of God 2. Now the Covenant of Grace is revealed more clearly the things about Christ were then dark babes may now understand those things that their Doctors did not 3. A greater measure of Grace and Holinesse is now communicated 3. The parts of this Recovery are two saith Mr Richardson 1. The work of Mans redemption 2. The Application of it The work of Redemption is the purchasing of man from his undone condition by a Redeemer or Mediator or the Recovery of man from his estate of sinne and misery by a full price paid for him by a Redeemer 2. The Application of it is whereby it is made ours by imputation These two are joyned together Iohn 3. 16. Mark 16. 16. The one of these is the Sufficiency of mans Recovery the other the Efficiency Paul and Peter speak often of a price paid for us I shall therefore shew 1. Who this Redeemer is that hath paid this price for us 2. What the price is that he hath paid for us Our Lord Jesus Christ Immanuel the Word made flesh God and man united in one Person is the Person The price that he hath paid was the subjecting of himself in our stead to do what we should have done and suffer what we should else have undergone Mat. 18. 11. Luk 19. 10. Rom. 3. 24 25. 1 Tim. 5. 15. All the Ceremonies and Sacrifices under the Law had relation to Christ they were but the shadow and he was the body First The Nazarite must be sanctified in his mothers womb to signifie that Jesus the true Nazarite should be conceived without sinne in the womb of the Virgin Secondly His two Natures were signified by the Goat that was killed and the Scape-goat and by the two Sparrows the one killed and the other let go His Offices of King and Priest typed by the High-priests Crown Garments and Ornaments His Death by the Sacrifices and his lifting up
race of men besides and so God is satisfied by his sufferings and obedience so that he may be and is in justice ready to forgive the sins of men for his sake Hence we are said to be the righteousnesse of God not of man or Angels because it is such a righteousnesse as God accepts of as equivalent to that dishonour offered him by sin This may seem to have been signified by the fabrique of the Ark Table Incense Altar all which signified Christ for they were all made of Wood even Shittim-wood a Wood not subject to corruption but this Wood was overlaid with gold to expresse that the meannesse of the humanity was hidden out of Gods sight and the excellency of the Deity causeth the Church to be so acceptable to the Father and to come so near unto him Therefore the Apostle saith That God redeemed us with his own bloud had it not been Gods bloud we should not have been washed from our sins by it So the Scape-goat carried away all the sinnes into the wildernesse the Goat that was slain did it not This Scape-goat signified the God-head which though it self did not suffer yet made the sufferings of the humanity available to wash away our sins as one man of great quality and place is sit to be set in balance with ten thousand common souldiers and his life alone fit to be a ransome for them all so it is in this case else we could never have been redeemed Thirdly Christ must do some things after his Redemption which cannot be done but by God he must pour forth the gift of his Spirit upon us baptizing us with the holy Ghost as Iohn Baptist taught and none can send the Spirit of God into the hearts of whom he will but he that is God Again He must overcome sinne in us and Satan for us and guide and govern his Church to eternal life through all the multitude of those enemies which lie in wait to hinder their salvation which no lesse power and wisdom could do then the power and wisdom of God even infinite wisdom and infinite power He must vanquish principalities and powers that must save us so could none but God himself Lastly It made most for the commendation and honour of Gods infinite grace that he would imploy so eminent a person in the businesse of our Redemption being a work of so iufinite abasement and difficulty Suppose that some Angel had been able to do this work and to do it perfectly yet it more exalts the excellency of Gods love to mankinde which he intended to shew in this work that he might convince Satan of lying when he chargeth him with not loving men that he would seek no meaner person but his own and onely Sonne Herein is the love of God made manifest that he sent his Sonne into the world and herein is love that he loved us and gave his Sonne to be a propitiation for our sins As a King might equally dispatch a businesse for the ransoming of his servant by a meaner Person if he would but to grace him the more and to shew greater respect to him he effecteth that treaty by the most honourable personage of the Court. We give the best gift we have to them we love most though another might serve the turn so God gave the best thing he had or could give to redeem us his onely Sonne So much of this that Christ is God and how and why he must be God CHAP. III. Of CHRISTS being Man NOw I am to shew in the next place that he was man Christ is set forth three wayes in the Scripture 1. Christus in promisso so the Patriarchs and Saints beheld him under the old Covenant he was set forth unto Adam in the seed of the woman Gen. 3. 15. to Abraham as the seed in whom all Nations are blessed to Iacob as Sâ—iloh to Iob as Goel to David as the Messiah to Zachary as the man whose name is the Branch to Malachi as the Sunne of Righteousnesse with healing in his wings 2. Christus in carne 1 Joh. 14. 2 Tim. 3. 16. 3. Christus in Evangelio Christ as he is discovered and set forth in the Gospel that is the glasse wherein we behold the glory and excellency of Christ 2 Cor. 3. 18. But I am now to speak of his Incarnation or his being a true man 1. He had the name of a man 2. He came of the race of mankinde He is called Man 1 Tim 2. 5. Luk. 23. 47. The Son of man Dan. 7. 13. Matth. 8. 20. 16. 13. Mark 10. 45. Apoc. 1. 13. This the Scripture foretold before in saying That the seed of the woman should crush the Serpents head and that in the seed of Abraham all Nations should be blessed and that a branch should spring out of the root of Iâ—sse Therefore the Apostle saith He was made of the seed of David according to the flesh And he that confesseth not that Iesus Christ is come in the flesh is not of God More particularly Christ is called The Son of Mary Luke 1. 31 44. the holy Ghost goes further and shews of what Tribe he was Heb. 7. 14. nay of what family Rom. 1. 3. 2. He had the birth and growth of a man he was conceived in the womb of his mother as a man Luke 1. 31. He was born in the usual time as a man Luk. 2. 7. swadled like a man Luk. 2. 12. He grew up as a man both in respect of body and minde Luk. 2. 40 52. and therefore he was a true man 3. The same thing is proved evidently by the story of the Gospel which ascribes to him the parts the sufferings the actions and affections that are peculiar to man He had the essential parts of a man a body as it was written A body thou hast given me and they took his body from the crosse and laid it in a sepulchre a soul Matth. 20. 28. 26. 35 38. Luke 23. 46. Iohn 10. 15. 5. 21. Knowledge Understanding Wisdom and Will which are proper to the reasonable soul are given unto him He did dispute and reason He had the integral parts of a man as bones flesh hands and feet They pierced his hands and his feet A Spirit hath not flesh and bones as you see me have They crowned his head with a crown of thorns and one of the souldiers thrust a spear into his side and forthwith came out water and bloud he lift up his eyes to Heaven he kneeled on his knees and prayed sure he was very man that had all the parts of a man 4. He had the infirmities which accompany the whole nature of mankinde He was Hungry Matth. 4. 2. Thirsty Iohn 4. 7. Wept Iohn 11. 35. was Weary he died as other men do giving up the Ghost Iohn 19. 30. 5. He had the actions of a man he sate down to meat he drank of the fruit of the
2. 5. God doth work most mightily with such preaching Ioh. 4. 18 19. Act. 2. 36 37. Reasons 1. Every man through the self-love and hypocrisie that is in his heart is apt to put from himself to others general Doctrines and Reproofs Matth. 21. 41. see 45 46. verses 2. Till mens sins be effectually discovered to them they can never attain to any saving grace Iohn 16. 8. Tit. 1. 13. 3. Practice is the end of knowledge and nothing is perfect till it attain its end If you know these things happy are you if you do them Truths are never fully and exactly known but in the experience and practice of them hence that expression Tast and see CHAP. III. Of Ecclesiastical Iurisdiction and Government THat there is an Ecclesiastical Government distinct from the Civil it is apparent seeing the Church and the State are distinct their Governments must be also distinct Yea the Church may be not only distinct but separate from the State neither the supream nor subordinate powers being incorporate in the Church but meer aliens from it and perhaps enemies to it God hath established two distinct powers on earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work on the inward man having immediate relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yeelding protection to the obedient and inflicting external punishment upon the rebellious and disobedient Some call it the power of the Keys others Ecclesiastical Discipline others Church-government That there is a Church-power appeareth plainly by Christs giving them the Keys Matth. 16. 18 19. Iohn 20. 23. and also in the titles of Shepherds Governours Rulers and Guides Heb. 13. 7 17. 1 Cor. 12. 28. God hath set in the Church the other things there reckoned are all peculiar to the Church There is a two-fold Ministerial power 1. Potestas ordinis which consists meerly in preaching the Word and administring the Sacraments 2. Iurisdictionis whereby they govern in the Church by binding the Impenitent and losing the Penitent The Object of this spiritual power are religious things in a religious consideration but it is not an absolute supream power The Ministerial power manifests it self 1. In doctrinal decisions of matters of faith 2. In making wholsom ecclesiastical Laws 3. In executing Church-censures But though they have power of declaring Gods will concerning matters of faith and worship to the people yet they cannot make any new Article of faith nor propound any thing as necessary to be beleeved to salvation It is a great Question Penes quos sit potestas Ecclesiastica Who are the subject of this Ecclesiastical power The Community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a Covenant are not the proper and immediate subject of power ecclesiastical Matth. 28. 19 20. Iohn 20. 21 22. 21. 15 16. were spoken to special persons not the whole community The Apostle Act. 20. 28 speaks unto the Presbyters of Ephesus and saith That they were appointed Overseers by the holy Ghost that they might govern the Church of God M. Rutherford saith The Keys were given for the Church but not to the Church Mr. Norton urgeth Act. 14. 23. to prove the power to be in the fraternity it is said there That Presbyters were ordained by Paul and Barnabas in every Church They were ordained in the Churches but not by them He urgeth also Act. 6. that proves nothing but that the election of Officers doth some way belong to the people but that their Authority depends on the people cannot be thence collected Mr. Norton Chap. 5. of that Book saith Quod exercetur nomine Christi recipitur immediatè à Christo. At officium Rectorum exercetur nomine Christi 2 Cor. 5. 20. Here he not only grants but also proves Rectores Ecclesiae esse immediatum subjectum potestatis against which he asserted and argued in his fourth Chapter And after in the same fifth Chapter he saith Multitudo non committit potestatem Ecclesiae Rectoribus tantum designat personas therefore it is not the first and immediate subject of ecclesiastical power which he endeavoured to prove Chap. 4. Excommunication is the greatest and last censure of the Church Iudicium maximum tremendum See Mat. 16. 18. Mat. 17. 18. 1 Cor. 5. This Ordinance is usefull 1. To the whole Church hereby the honour and beauty of the Church of Christ is preserved from the defilement and scandal which such an offence would bring upon it otherwise the evil example would infect 1 Cor. 5. 4. this was typified by the Leper whom God would have shut up in his Tent least the rest of the Congregation should be infected 2. Gods people are hereby made more watchful 3. It is useful to the offender himself for the saving of his soul is the end of it 1 Cor. 5. 3. and that he may not commit the like fault again 1 Tim. 1. 20. The power of Excommunication Formaliter executivè is proper to the company or assembly of Governours and Rulers in the Church derived from Christ to be exercised as Christ shall go before them but with notice to and due regard had of the whole society The Parts of Excommunication are First Admonition 1 Thess. 5. 14. 1. This must be for a sin reprovable 2. For scandalous matters not infirmities which are mourned for 3. Managed with wisdom zeal and love Gal. 6. 1. Secondly Excommunication which is to be executed on men for corrupt opinions Titus 3. 9 10. Revelat. 2. 15. 2. Sinful practices 2 Thess. 3. 6. 1 Cor. 5. 11. It is a Question An Episcopus prasit Presbytero jure divino A Bishop is a man chosen out among the Ministers to have chief Authority in the ordaining of Ministers in a certain Circuit and overseeing them with their flocks The Christian world saw no other Government for fourteen hundred years after Christ. Some urge this for the lawfulness of their Office by Gods Word By proportion of the chief Priests under the Law and of the Apostles under the Gospel The high Priest was set over the other Priests and over the Levites Numb 3. 4. Chapter The twelve Apostles were more eminent then the seventy Disciples and not only exceeded in excellency of Gifts but in amplitude of Authority and power Now say they it is the constant Doctrine of all the Fathers that the Bishops succeeded the Apostles in the ordinary Government of the Church as also the Presbyters succeeded the Seventy Disciples Episc. Dav. Determinat 42. See B. Barlow Antiq and Superiority of Bishops Ierom saith The order of Bishops came in by meer custome of the Church to avoid Schisms which arose for want of Heads but how can that be when it was
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
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
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
Apostles in the New Testament to pray Forgive us our debts as we forgive our debters CHAP. IX Whether one may be certain of his Iustification THe Scripture holds out assurance in reference 1. To Faith Heb. 10. 22. 2. Hope Heb. 6. 11. 3. Love 1 Iohn 4. 17 18. Our knowing our Justification is called the first fruits of the Spirit Rom. 8. 23. The witnesse of the Spirit Rom. 8. 16. The sealing of the Spirit Ephes. 1. 14. The earnest of the Spirit 2 Cor. 5. 5. One may be certain 1. Of his Justification Isa. 45. 24. 2. Of his Adoption Isa. 63. 16. 3. Of his Perseverance in Gods favour unto the end Psal. 23. 6. 4. That after this life he shall inherit eternal glory 2 Cor. 5. 10. 1 Iohn 3. 14. There is a three-fold certainty 1. Moral this consists in opinion and probability and admits of fear 2. Of evidence either external of things particular and obvious which comes by the senses or internal by the understanding and energy of principles 3. Of Faith this certainty is the greatest and exceeds the evidence of the outward senses or the knowledge and understanding of all principles because that full assurance of faith relies on the Divine Promises Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena certioratio Heb. 10. 24. words that signifie a sure and certain establishment Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth in three degrees First They apprehend a possibility of it when the heart is convinced of sinne and wounded with sinne when the Law cometh in such power the sinne reviveth and a man dieth that is findeth himself dead or in a damnable estate even then the promises of the Gospel being believed and acknowledged for first true do cause the dejected Spirit to support it self with this thought The Lord can forgive can accept me be a Saviour to me There are mercies enough in him merits enough in Christ it is not impossible but that I even I also may be taken into grace So the Leper came to our Saviour saying Lord if thou wilt thou canst make me clean and the blinde men being asked by Christ Believe you that I can do this for you said Yea Lord To which he replied Be it unto you according to your faith Secondly They apprehend a probability of it not alone God can save me but it may be also that he will Who can tell but God will have mercy upon us that we perish not as did the Ninevites and Hezekiah did wish that Isaiah should cry mightily if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them When Bartimeus the blinde man came crying after Christ at first he was perswaded that Christ could cure him but then when he called him and the people told him so much he cast off his cloak and came running with more life he began to be perswaded then that like enough Christ meant him some good and would restore him his sight Thirdly They apprehend a Certainty a mans soul concludeth The Lord will pardon will save is reconciled will deliver God is my Shepherd I shall not want Thus doth Assurance grow in the Saints from weak beginnings first he saith I am sure God can save and therefore I will run to him then hopes God will help and therefore I will continue seeking lastly I am sure God will save therefore I will most confidently rely upon him There is a three-fold Assurance 1. Of Evidence it is the duty of every Christian to attain this 2. Of Affiance which God doth accept of 3. Of Obsignation which God vouchsafes to some in bounty whereby God doth so firmly seal the faith of some as if he had told them that he did die in particular for them this Assurance really excludes doubtings and is given to men after long and fiery trials when they have stood in an eminent way for Christ as did the Apostles and Martyrs Some have been so swallowed up with joy that they have cried out Lord humble me one to whom God revealed his Election could neither eat drink nor sleep for three dayes space but cried out Laudetur Dominus laudetur Dominus Gods people may have an infallible and setled Assurance of their being in the state of grace and their continuance therein This may be proved 1. From Scripture There is an expresse promise to this purpose Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. 2. 3. 5. 13. 2 Ep. 14. 2. Reason 1. From the nature of this estate The state of grace is called life Translated from death to life and light life and light cannot be long hidden Again a man is brought into this condition by a great change and alteration and many times also sudden great changes chiefly being sudden will be easily perceived It is a passing from death to life a translating from the power of darknesse into the Kingdom of his dear Sonne The state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other flesh and Spirit this battel cannot be fought in the heart but the man will feel it In the state of grace Christ dwelleth in the heart by faith and by his Spirit and the Word dwelleth there the inhabiting of such guests is evident a King goes not in secret with his train nor the King of glory 2. The Lord hath afforded such helps to his servants as may bring them to the knowledge of their own estate and their certain continuance therein The word of God layes down the general Proposition All that turn shall live all that believe shall be saved the Sacraments bring the general promises home to each particular soul being a particular Word as much as if God should come and sayto the child If thou be not careles to seek Regeneration and to come to me for it I will surely regenerate and wash thee The Lords Supper is an actual word too as if God had said If thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in Christ Be they pardoned be they healed The Spirit of God worketh with the Word and Sacraments to make both effectual and to stablish strengthen and settle the soul that it shall not be moved It sealeth them up to the day of Redemption that is not only marks them for Gods own but as an earnest of their inheritance assures them that by the power of the Spirit they shall continue so Thirdly God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were
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
Christ should have nothing to give 2. He would exercise his people in prayer and confessions His people ask for themselves in prayer the destroying of corruption and perfecting of grace 3. God loves to have his people nothing in themselves all Christs course on earth was an abased condition God would have his people like Christ low and base 4. The Lord hath appointed that this life should be to his people a warfare Iob 14. 14. Their great conflict is with their own lusts 5. Because he would have his people long to be in heaven 2 Cor. 5. 2. 6. That he might thereby magnifie the grace of the new Covenant above all that he gave in the old God gave perfect grace to Angels and to Adam and his posterity but that vanished away yet now a spark of graces lives in a Sea of corption 7. Hereby Gods patience and forbearance is much exalted to his own people Numb 14. 17 18. Therefore it is hard to discern whether the work of Sanctification be wrought in us or no because of the reliques of corruption Evidences of Sanctification 1. A heart truly sanctified stands in awe of the Word Sanctification is the Law written in the heart a principle put into the soul answerable to the duty the Law requires Iohn 14. 22 23. 2. The remainders of corruption and the imperfection of grace will be his continual burden Rom. 7. 24. 2 Cor. 11. 23. 3. There is a continual combate maintained betwixt sin and grace 4. Where there is true Sanctification it is of a growing nature living things will grow 2 Pet. 3. 18. Mal. 3. 3 4. 5. Where there is true grace you shall especially see it when God cals you to great trials Natura vexata seipsum prodit Gen. 22. 20. Means to get holinesse Only the Spirit of Christ bestowed upon thee by faith Ioh. 7. 38. the Apostles arguments to holinesse are taken from their interest in Christ. Titus The grace of God that brings Salvation Faith in the bloud of Christ Heb. 9. 14. See Act. 15. 9. The Word John 17. 17. 1 Pet. 1. 22. The Word read heard meditated in transformeth the soul into its likenesse The Sacrament is a sanctifying Ordinance the death and merits of Christ set before us prayer pray more for Gods sanctifying Spirit 1 Thess. 5. 23. CHAP. XII The Parts of Sanctification are two Mortification and Vivification I. Mortification VVHere Grace is truly wrought it will be the daily study and practise of those that are sanctified to subdue the body of corruption This is called a dying to sinne putting off the old man crucifying the flesh most usually the mortifying of it There is a twofold Mortification and so Vivification say the Schoolmen 1. Habitual and more Internal the work of Gods Spirit in our first Regeneration Gal. 5. 24. whereby the Dominion of sinne is subdued and brought under the power of Gods Spirit this and internal Vivification are the two parts of our Conversion 2. Actual Practical and External our own work the daily practice of a childe of God while he lives on earth this flows from the other Every godly man walking according to Christianity doth daily in his ordinary course mortifie the body of corruption that dwels in him Rom. 4. 8 9. Ephes. 4. 20 21 22. Col. 3. 5. Gal. 5. 24. Rom. 6. 6. Mortifie or make dead is a Metaphor taken from Chiturgeons whose practice is when they would cut off a member to apply such things as will eat out the life of it so our care must be to make the living body of corruption instar cadaveris Practical Mortification is the faithful endeavour of the soul to subdue all the lusts and motions which are prone to spring from our sinful flesh It stands in three things 1. A full purpose or bent of the heart the minde and will against sinne when my will doth nolle peccatum though it may be active 2. In shunning all the occasions that serve as fewel to it 3. In applying all such means as may subdue his corruptions The Practice of Mortification is 1. A necessary duty 2. One of the most spiritual duties in all Christianity 3. The hardest duty The Popish exercises of Mortification consisting in their kinde of Fasting Whipping Pilgrimage and wearing of Hair-cloth next their skin will never work true Mortification in the heart yet Baals Priests exceeded them in cruelty to themselves 1 King 18. 28. See Rom. 8. 13. Col. 2. 23 1 Tim. 4. 8. In these cases one doth not mortifie his corruptions 1. Such a one as lives in the voluntary practice of his sins Rom. 6. 2. The body of corruption may be wholly unmortified though it break not out in the ordinary and constant practice of any grosse sin the seat and throne of sin is in the soul the slavish fear of shame and punishment from men or eternal damnation from God may keep a man from grosse sins I shall lay down 1. Motives or several Meditations to quicken us to the study of this work every day 2. Means which God will blesse to one that is willing to have his lusts subdued I. Motives Consider 1. This is the great thing God requires at our hands as our gratitude for all the goodnesse he bestows on us that for his sake we should leave those wayes that are abominable in his sight Rom. 12. 1. Ephes. 4. 21 22. 1 Peter 2. begin Deut. 32. 6. Secondly How deeply we have obliged our hearts to it by Vow Oath Covenant in Baptism we have there covenanted to die to sinne put off the old man and so in the Lords Supper we shew forth the Lords death and when we have been in danger Thirdly The manifold evils of unmortified lusts abiding in the heart What makes thy soul loathsom and unclean in the eyes of God and Angels but sin What grieves God pierceth his Sonne fights against him but this What brings any evil upon thee but this What is the sting of any affliction but onely thy sins What strengthens death but it it is only thy sins that keep good things from thee thy unmortified sins Fourthly The absolute necessity of this work if we mean to escape hell and everlasting damnation De necessariis non est deliberandum Rom. 8. 13. 1 Cor. 6. 9. Grave Maurice at Newport battel sent away the boats and said to his men Either drink up this Sea or eat the Spaniards Fifthly The wonderful gain that will come to thy soul if the Lord teach thee this duty 1. In mortifying and destroying thy beloved lusts thou destroyest all other enemies with them they all receive their weapons from thy sins 2. All other mercies flow in a constant current if thou mortifie thy corruptions Gods favour the whole stream of the Covenant of Grace II. Means of Mortification Some use moral motives from the inconvenience of sinne death the fear of hell and judgement some carnal motives as esteem and advantage in
the world others natural moderate in things indifferent and shunning the occasions of sinne the meditating on the death of Christ is the purest and most effectual way of mortifying sinne 1 Pet. 4. 1. Look upon Christs death not only as a pattern but cause of Mortification Iohn 3. 14. Heb. 12. 2. 1. Look upon sin as the causes of Christs sufferings Zech. 12. 10. Act. 2. 37. 2. Consider the greatnesse and dreadfulnesse of his sufferings Rom. 8. 32. 3. The fruit of his sufferings Col. 2. 15. 4. Reason must argue from the end of Christs sufferings which was Mortification as well as comfort and pardon 1 Iohn 3. 6. Ephes. 5. 27. Improve the death of Christ 1. By faith Rom. 6. 6. 7. 25. 2. By Prayer Heb. 10. 19. 5. A preparation to this duty Labour daily to finde out thy sins we are naturally very prone to entertain a good opinion of our selves and discern not many evils in us 1. Study the Law Rom. 7. I was alive without the Law but when I saw the inward motions of sinne were abominable to God I died compare thy own soul with it 2. Study thy own wayes When thou art crost how art thou troubed say Is not this anger when others reproach thee how art thou troubled say Is not this pride and self-love 3. Have an ear open to the admonition of faithful friends leave not thy heart till it plead guilty 4. Make use of Ordinances the Word read and heard Prayer the Sacrament after he had commanded them to put off the old man Colos. 3. he saith Let the Word dwell plentifully in you David begs of God to strengthen him 5. Take heed and shun all the occasions that foment and cherish thy corruptions 1. Inward thy own thoughts we cure the itch by cleansing the bloud Iob 31. 1. Why should I think on a maid 2. Outward there are two of all sins 1. Idlenesse the devils cushion 2. Evil company 6. Upon special seasons there must be the solemn exercise of fasting and humiliation because we must mortifie the inclinations of sin Iam. 4. 9. CHAP. XIII II. Of Vivification THere are two parts of a Christians duty Dying to sinne and Living to God It is called living to God Rom. 14. 8. Gal. 2. 19. to holinesse the life of righteousnesse rising to Christ. It is first Habitual when the Spirit of God infuseth such principles where by we are able to live unto God Secondly Practical Vivification is the constant endeavour of a beleever to exercise all those Graces which the Spirit of God hath planted in him The life of a thing is the acting according to the principle of it so something daily draws out the exercise of those holy Graces the Spirit of God hath wrought in him Prov. 4. 23. Practical Vivification reacheth to all things which concern Christianity but consists in two things 1. The active bent and propensenesse of the inward man to the things of Gods Kingdom 2. Strength and ability to act according to the rule The School-Divines make this spiritual bent to stand in five things 1. In oppugnatione vitiorum the same with practical Mortification 2. In contemptu terrenorum 3. In repulsione tentationum 4. In tolerantia afflictionum 5. In aggressione bonorum operum quamvis arduorum This strength comes 1. From the principle within the life of the habits 2. The Spirit of God dwels in them and stirs them up to act This new life is Christs rather then our own He is the root and author of the life of Grace Iohn 8. 12. The Gospel is the ministration of life Col. 3. 4. 1 Iohn 5. 11 12. 2 Tim. 1. 10. There is a threefold life 1. Natural or personal 2. Politick 3. Divine or Spiritual 1. The natural life flows from the Union of soul and body 2. The politick life comprehends all those things which people perform one to another by vertue of their Relations and Associations of people together by Lawes Thirdly Spiritual life which ariseth from the intercourse between God and the soul. There is a great similitude and dissimilitude between also the natural and spiritual life They agree in these things 1. Natural life supposeth some generation so doth spiritual life therefore it is called Regeneration 1 Iohn 2. 27. 2. What the soul is to the body in the natural life that is God to the soul in a spiritual life As the soul is the principle of all the actions and operations in the body so in the spiritual life Christ works all but by the man 3. So long as the soul is in the body one is an amiable creature when that is gone he is but a carkasse so so long as God is with the soul it is in good plight 4. Where there is life there is sense and feeling spiritual life is seen by the tendernesse of the heart Ephes. 4. 18 19. it is sensible of injuries done to it by sin Rom. 7. 24. or the decayes of it by Gods absence 5. Where there is life there is a nutritive appetite an instinct to preserve life 1 Pet. 2. 2. This life is nourished by the Ordinances and constant influences of the Spirit 6. Where there is life there will be growth Gods people grow more wise solid They differ thus 1. The Union between the soul and body is natural between God and the soul from free grace 2. In the natural life there is an indigence till the soul and body be joyned but there is no want on Gods part though he be not united to the soul. 3. The soul and man united make one person so do not God and the soul. 4. The natural life comes wholly from corrupt principles and it is a fading life Iam. 4. 14. but he that lives this one life once lives it for ever Ioh. 6. 5. This divine spiritual life stands in two things First We by our Apostasie are fallen off from God when God restores us to life he restores us to his favour Ephes. 2. from v. 11. to the end and so sin and the curse is removed Secondly There is wrought in the soul a sutable frame of Spirit to do the thingâ— agreeable to the will of God an inward principle of holinesse the repairing of Gods Image in us Ephes. 1. 2 ch quickned by him Christ is our life and the fountain of this spiritual life three wayes 1. He is the meritorious cause of it he hath purchased all this for us by his bloud he bare the wrath of God for us by his active and passive obedience He hath merited that all this life should be communicated to us 2. He is the efficient cause of it works all this in and to us he sends his holy Spirit into the souls of all those whom he means to save applies to them their peace and pardon and quickens them 3. As he is the exemplar rule and copy how our life should be led The preaching of the Gospel is the ministration of
is naturally cauterized 1 Tim. 4. 2. it puts feeling and apprehension into us this is the first work of Grace converting upon the soul when it begins to be tender Act. 24. 16. and is not able to endure those heavy burdens of sinne which before though mountains it never felt is also now active that was silent Dan. 9. 8. Ezra 9. 6. 2. Whereas naturally it is self-flattering it will accuse when it ought naturally it stirreth in a false way promising heaven and salvation when there is no such matter Deut. 29. 19. Davids heart soon smote him and Psal. 51. he acknowledged his sinne and bewailed it and again I and my house have sinned Conscience speaketh the truth Thus often thou hast prophaned the Sabbath abused thy self and that in all the aggravations this makes the godly lie so low in their humiliation 3. The erroneousnesse of it is taken away the mischief of an erroneous conscience is seen in Popery and other heresies how they make conscience of worshipping that which is an Idol if they should eat meat on a fasting-day not odore the Sacrament how much would their hearts be wounded this erroneous conscience brought in all the superstition in the world but the godly obtain a sound judgment conscience is to be a guide 4. The partial working of it about some works but not others is taken away as Herod Psal. 50. those that abhorred Idols did yet commit sacriledge they neglect the duties of one of the tables as the civil mans conscience is very defective he will not be drunk unjust yet regards not his duty to God is ignorant seldome prayeth in his Family the hypocritical Jews and Pharisees would have Sacrifice but not Mercy Secondly Inward motions and thoughts of sinne as well as outward acts his conscience now deeply smites and humbleth him for those things which only God knoweth and which no civil or worldly man ever taketh notice of So Paul Rom. 7. How tender is Pauls conscience Every motion of sin is a greater trouble and burden to him then any grosse sinne to the worldling Hezekiah humbleth himself for his pride of heart Matth. 5. the Word condemneth all those inward lusts and sins which are in the fountain of the heart though they never empty themselves into the actions of men the conscience of a godly man condemneth as farre as the Word it is not thus with the natural mans conscience nor with the refined Moralist he condemneth not himself in secret he takes not notice of such proud earthly motions they are not a pressure to him Thirdly In doing of duties to take notice of all the imperfections and defects of them as well as the total omission of them his unbelief lazinesse rovings in the duty I beleeve Lord help my unbelief All our righteousnesse is a menstrâ—ous ragge A godly man riseth from his duties bewailing himself Fourthly To witnesse the good things of God in us as well as the evil that is of our selves it is broken and humbled for sinne yet this very mourning is from God Fifthly About sins of omission as well as commission whereas the wicked if they be drunk steal have no rest in their consciences but if they omit Christian duties they are not troubled Mat. 25. 36. Sixthly In the extremity of it being rectified from one extream fals into another from the neglect of the Sacrament they fall to adoring of it this is rectified by grace it will so encline him to repent as that he shall be disposed to believe so to be humble as that he shall be couragious Seventhly Converting grace also removes 1. The slavishnesse and security of conscience and puts in us a spirit of Adoption Rom. 8. All the men in the world could not perswade Cain but that his sins were greater then could be pardoned 2. That natural pronenesse to finde something in our selves for comfort men think if they be not their own saviours they cannot be saved at all Phil. 3. I desire to know nothing but Christ and him crucified and count all things dung for his righteousnesse 3. The unsubduednesse and contumacy in it to the Scripture Conscience is wonderfully repugnant to the precepts and holinesse of Gods Law in the troubles of it contradicts the Scripture way of Justification CHAP. XVII Sanctification of the Memory MEmory is a faculty of the minde whereby it preserves the species of what it once knew 1 Chron. 16. 15. Memory is the great keeper or master of the rols of the soul â—rariâ—m animae the souls Exchequer Sense and understanding is of things present hope of things to come Memoria rerum praeteritarum memory of things past It is one part of the sanctity of the memory when it can stedfastly retain and seasonably recal the works of the living God A sanctified memory consists in three things First In laying up good things concerning God Christ Gods word his Works experiments Mary laid up these things in her heart Secondly For a good end sinne to be sorry and ashamed of it Thy word have I hid in my heart that I might not sinne against thee Remember the Sabbath to sanctifie it Thirdly In seasonably recalling them thy personal sins on a day of humiliation Gods mercies on a day of thanksgiving good instructions where there is occasion to practise them A sanctified memory is a practical memory as the Lord sayes Remember the Sabbath-day to keep it holy Psal. 109. 16. A Countrey-woman after the hearing of a Sermon met as she was going home with the Minister he asked her where she had been she told him at a good Sermon he asked her the Ministers name and Text she answered she knew not him nor remembred the Text her memory was so bad but she would go home and mend her life Another complained that for the expressions and other things delivered in a Sermon he could remember but little but he had learned by it to hate sin and love Christ more CHAP. XVIII Sanctification of the Affections THe affections were called by Tully perturbations by some Affectiones or affectus by others passions The affections are different from the vertues which are called by their names They are certain powers of the soul by which it worketh and moveth it self with the body to good and from evil Or They are powers of the soul subordinate to the will by which they are carried to pursue and follow after that which is good and to shun and avoid that which is evil They are the forcible and sensible motions of the will according as an object is presented to them to be good or evil 1. Motions Rom. 7. 5. Anger Love Joy are the putting forth of the will this or that way The Scripture cals them the feet of the soul Psal. 119. 59 101. Eccles. 5. 1. 2. Motions of the will Some Philosophers place them in the sensitive soul but Angels and the souls of men separate from the body have these affections 1
man will believe he hates God Hatred is an opposition to love love of God makes us endeavour an union with him thou carest not for a knowledge of God or being nigh him 2. A desire that another may not be so excellent as he is wicked men would not have God have a being or so excellent a being would not have him be so holy pure just 3. A great sign of hatred is contrariety or opposition of wils Gods will is revealed in his Word when there is an opposition to it we sinne against him Exod. 20. 2d Commandment Those that love me and keep my Commandments those hate God that do not keep his Commandments God chooseth holinesse you filthiness if thy will be contrary to the choice he makes thou hatest him 4. That which is feared unlesse it be with a reverential fear is hated To stand in awe of God aâ— the Indians of the Devil who dare not but offer Sacrifices lest the Devil should hurt them Secondly For the evil of punishment how far sanctified hatred may be carried against crosses We may use all lawful means to have the crosses removed but with a quiet resignation to the will of God if he will have it so If our hatred be sanctified then it is carried against sinne primarily and properly because it is Gods great enemy and ours and the great evil in it self How to know whether our heart be rightly carried against sin This is a great part of Repentance Repentance is the turning of the affections especially those two great affections of love and hatred in our lost condition Our hatred was against God and our love set on sin now contrarily 1. Where ever this affection of hatred is carried aright against sinne the minde judgeth of sinne as Gods Wotd doth counteth it the greatest abomination and dislikes it not onely because it brings damnation but because of the nature of it The Scripture cals it our deformity uncleannesse nakednesse a running issue 2. Here sinne is grieved for as the greatest evil if one have an antipathy against a creature yet if that be farre enough there is no great trouble Rom. 7. Wretched man that I am It is the greatest spiritual though not sensitive grief we are most troubled at those evils which most affect the body have the greatest sense of grief for them as the â—amp gont stone but here the intellectual nature is most offended with sin chuseth more to be rid of it then trouble and judgeth himself more abominable for it 3. A constant hatred of sin 4. It endeavours to â—uine and destroy it the Scripture often expresseth it by killing of sin Morâ—isi â—our members 5. It hates it upon those grounds that God hates it because it is a rebellion against God crucifieth Christ grieves the Spirit is at enmity to the grace of God in me I hate it upon such spiritual grounds 6. Where ever sin is truly hated there we hate it most in those that are nearest to our selves Hatred of sin is one half of repentance sin is a hatred of God and a loving of sinne in Repentance our love is turned to God and hatred set on sinne Means to get our hatred of sin sanctified First Study to get a right information of sin what ever can be the object of hatred meets in sin in the highest degree in crosses there is something evil but in sin there is nothing good it is not only evil but hath in it all kinde of evil 1. A defiling evil 2. Deprives us of all other good robs us of God peace comfort Secondly Principally get thy heart filled with the love of God and his wayes you that love God hate that which is evil Psal. 119. I love all thy Commandments therefore I hate every evil way love the holy Spirit and thou wilt hate filthinesse CHAP. XXII II. Desire and Flight THe next affection is that of Desire It differs no more from love then the Act from the Habit it being the exercise of love The surest Character you can make of a man is by his desires as much as the Physician can judge of his patients condition by his appetite In this affection four things are considerable 1. The Nature of it 2. The Image of God in it before the fall 3. How extreamly depraved our desires are in their natural condition 4. The work of grace in sanctifying of it Desire is the going out of the will endeavouring after that we love a good thing not yet enjoyed or not perfectly the making out of the soul for the fruition of that good There are three affections conversant about good say some Love about good in general present or absent Desire about good absent Joy about good present Des Cartes saith not only the presence of good absent but also the conservation of a good present is desired God gave to the soul of man when he created it a two-fold appetite 1. Sensitive or natural whereby the desires are carried violently after their own preservation 2. Rational or the will these rational desires are exercised about spiritural things in the fruition of which one placeth his happinesse Of the Image of God in our desires in our innocent condition The understanding then lookt on God as his only absolute Good and the will of man did adhere to him and acquiesce in him He desired 1. A more perfect fruition of God and that he might lay out himself more for him Natural desires were few moderate subordinate to this to be helps and furtherances of the perfect enjoying of God 2. The depravation of this affection A great deal of our original corruption is vented out this way the corruption of the understanding will love hatred thoughts fall in here 1. The object of the desire whereas God should be only desired in our sinful condition we have no desire after him only vellieties faint wishings and wouldings Though the soul be full of desires they are taken off from God and wholly carried to some poor empty creature 2. The Qualities or Properties of these sinful desires 3. The woful fruits of them The qualities of our corrupt and carnal desires 1. The vanity of them which appears in three particulars 1. There is no reason to be given of our corrupt desires as Samson Give me her she likes me 2. The things that we desire appear to be toyes 3. The innumerablenesse of them 2. They are intense and violent the soul pursues such things 3. They are insatiable 3. The woful effects and fruits of them 1. These corrupt desires have got the regiment of the soul they enslave reason the most noble faculty of it 2. Destroy all hope of profiting they take up our time and study the soul is ever imployed about some of these unworthy desires 3. They make the soul extreamly unthankful for the mercies already received they make the Soul and Spirit of a man base 4. The work of Gods grace in renewing or sanctifying our desires
deliver our selves out of his hand and worthy to be subject to him in the lowest degree Thirdly The effects of this fear are most excellent 1. It interests him in whom it is to all the gracious promises of God for this and a better life it plainly proves a man to be regenerate and sanctified and to be Gods true childe and faithful servant 2. It worketh a great tranquillity of minde and a most setled quietnesse of heart it armeth the heart against all carnal and inordinate fear of other things Exod. 1. 17. Isa. 8. 12 13. Luk. 12. 4 5. and strengthens against all temptations There is a double fear 1. Of Reverence a reverent respect to God this is kept up by considering Gods Attributes discovered in the Word Psal. 16. 8. Iob 31. begin Isa. 6. 3. Exod. 23. 11. Hab. 3. 16. 2. Of caution or circumspection in our conversation This is stirred up by considering 1. The strictnesse of the Law Psal. 19. 9. it condemns not only acts but sinfull lusts and motions Psal. 119. 96. 1 Cor. 2. 3. 2. The sad fals of the Saints when they have laid aside the fear of God Peter fell by a damsels question There is a servile fear of God as a Judge and a filial fear of him as a Father the one is ne puniat the other ne deserat Aug. Courage or Boldnesse It is a passion quite contrary to fear which stirreth up and quickneth the minde against evil to repel or bear the same without dejectednesse Saul David and Davids worthies Ionathan Caleb and Ioshua were couragious A godly man is bold as a young Lion Be of good courage Be strong saith God to Ioshua Caleb and Ioshua would have gone up to possesse the Land notwithstanding the strength of the Canaanites There is a double Resolution 1. In sinne and iniquity Ier. 18. 12. The devils are consirmed in wickednesse 2. In the truths and wayes of God Dan. 3. 18. This is an almighty work of Gods Spirit whereby a Christian is able to do and suffer glorious things for God and his cause Dan. 1. 8. Act. 21. Nehemiah Esther Athanasius Luther and others were thus couragious There is boldnesse with God that flows from innocency Iob 11. 15. and that flows from slattery a boldnesse that ariseth from a seared conscience Deut. 29. 19. and from a reprobate conscience Heb. 6. 1. Iohn 14. 17. It must be well ordered First For the Object of it it must be exercised against all sorts of evils Natural which may come upon us in the way of our calling and duty as David used courage against Goliah 1 Sam. 17. 34. Ionathan against the Philistims and Esther against the danger of death the Judges of Israel were couragious and Paul in his sufferings and chiefly Christ Jesus when he set himself to go up to Ierusalem and to bear the curse of the Law It must be withdrawn from unfit objects we must not be couragious against Gods threats nor great works as thunder nor against our betters nor against the evil of sinne and damnation To be bold to do evil and to despise Gods threats is hardnesse of heart This was the sinne of the old world and the Philistims when the Ark came against them and of Pharaoh Secondly For the measure of our courage it must be alwayes moderate so as to resist and bear such evils as do necessarily offer themselves to be resisted and born not to provoke danger 2. It must be used more against publick enemies and evils then private and against spiritual evils then natural we must resist Satan strong in the faith Motives to true Christian Courage 1. It is both munimentum the armour of a Christian and ornamentum the honour of a Christian. 2. Consider what examples we have in Scripture of this vertue Moses Exod. 10. 26. Ioshua Daniel Esther Peter Paul Means of getting Courage 1. See your fearfulnesse with grief and shame and confesse it to God with sorrow for in the acknowledgement of the want of Grace begins the supply thereof 2. Consider of the needfulnesse worth and excellency of this Grace 3. Beg of God the Spirit of Courage 4. Take heed of self-confidence Heb. 11. 34. Frustra nititur qui non innititur Bern. Remember Peter and Dr Pendleton In the last place I shall handle some compound affections Anger Reverence Zeal It sutes well with Gods Attributes and his Dispensations that we should Love Joy and be confident and yet fear Psal. 11. Matth. 8. 8. God discovers different Attributes of Mercy and Justice on which we are to exercise different affections His Dispensations also are various as there is a fatherly love so there is ira paterna Deut. 26. 11. Jude 11. See Phil. 2. 13. Of Anger Anger is a most powerful passion and hath by an excellency engrossed the general name of passion to it self The most usual name used by the Hebrews to signifie Anger is Aph which signifies also the nose and by a Synecdoche the whole face either because in a mans anger the breath doth more vehemently and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the heart or else because in the face anger is soonest discerned The Grecians used two names to expresse this affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Latine it is called ira because it maketh a man quasi ex seire as it were to go out of himself Ira furor brevis It is the rising of a mans heart against one that behaveth himself amisse to punish him It is a mixt affection compounded of these three affections Hatred Desire Grief 1. There is hatred in pure just and innocent anger of the sinne and fault principally and a little for the present of the faulty person but in corrupt anger of the fault little or nothing of the person most of all 2. There is Grief in pure anger at the dishonour done to God in corrupt anger at the wrong done to ones self or his friend 3. There is desire in pure anger of using means according to our vocation of bringing the party to repentance and hindering the infection of the sinne in unjust anger of revenging our selves upon the party and delighting in his smart therefore it is so violent a passion because it is composed of those three all which affections are fiery It is easie to perceive all these three concurring in every angry person Therefore such as are in love or in pain or in sorrow or hungry in deep studies are very teachy and soon moved to anger for in all these there is an excessivenesse of some one or two of these passions whereof anger is made and therefore anger is soon provoked seeing that these will soon breed a third as wood and fire will cause a slame with a little blowing The formal cause of it is when any thing is highly esteemed by us and that is contemned by
another I. The rectitude of it In the state of Innocency there was little use of it while man did not offend God nothing offended him Christ was perfectly holy and yet angry at the hardnesse of mens hearts and the pollution of the Temple so man might have been angry at the sin of the devils when he knew it Then it would have been no perturbation to his spirit nor blinding of his minde II. The corruption of it Wherein observe 1. The Object this corrupt anger is conversant about and the measure of it 2. The Causes which produce it 3. The many cursed Effects it produceth in mens lives Of the first There are many Objects of anger The right object is dishonour done to Gods name sin that only displeaseth God The object of it is mistaken 1. When I am angry with God he is exempted in regard of his excellency and spotlesse holinesse Ionah was faulty this way and Salomon notes it of men who have perverted their wayes that they fret against God 2. When I am angry with my Superiours it being the passion of correcting punishing the faults of such should grieve us not anger us therefore Ionathan was not altogether blamelesse for being angry against his father Saul in the behalf of David 3. When I am angry with an innocent party where there is no fault there should be no displeasure Lastly In most cases to be angry with unreasonable or senslesse creatures which are too mean to be the objects of anger as Balaam was wroth with his Asse so to be angry with a horse for stumbling or starting unlesse when they be exorbitant from their natural goodnesse as when the Lion and Bear would worry a sheep Secondly One offends in the measure or quantity of anger when he is angry more then enough The proper end of anger is to awaken courage and set it a work to chastise evil or to resist and beat it down that the minde may not be surprized with it such a moderate stirring of this passion as doth serve thus to set the minde a work to resist and oppose a fault or evil thing is allowable but if it come to a greater heat or flame then so then it exceeds and is naught If it be more vehement where the offence is less then it is excessive There may be a fault in the defect when we are not moved a just occasion of anger being offered as in admonishing reproving or correcting Secondly The Causes which produce it Since the fall the natural humours of the body The immediate cause of it is pride and arrogancy the fruit of self-love Proud and haughty scorner is his name that deals in fierce wrath Should such a one as I be thus dealt with 2. Our low esteem of others in comparison of our selves 3. Those things which should cause us to be meek and quiet as learning wisdom any affront done to that excellency which God hath given us whereas these should cause us to be meek our weaknesse which should also make us meek puts us into passion simple and sick folks are most passionate Thirdly The cursed Effects and fruits of this passion of anger 1. It produceth a great deal of sorrow and woe in this world The angry man never wants woe who hath reproaches enemies 2. It disarms the soul of its own force and layes it open to be invaded by an enemy In patience possesse your souls Prov. 25. ult 3. Puts out the eye of our reason Ira furor brevis Eccles. 7. 9. Impedit ira animum ne possit cernere verum Ionah said to God I do well to be angry to death 4. It hurries all the other passions of the soul it s own way 5. It is destructive to one of the principal ends of mans being to humane society Prov. 22. 24. 6. It sets the tongue on fire whence comes reviling raging Moses when he was angry spake unadvisedly with his lips 7. It produceth abundance of wicked actions swearing cursing quarrelling hurting and rude carriage crying stamping staring 8. It hinders a man from any communion with God 1. From hearing Receive the ingrasfed word with meeknesse 2. Prayer 1 Tim. 2. 8. Unbelief and anger hinder our prayers 3. The Sacrament that is a feast of love 9. It quencheth all the motions of Gods Spirit and closeth with the devil he by it possesseth the very soul Ephes. 4. 26 27. Mans nature is enclined to causlesse ungrounded and excessive anger 1 Sam. 20. 30 31. Eliab was angry with David when he spake valiantly Nebuchadnezzar raged against the three children for not worshipping his golden Image and against the Wise-men of Babel for not being able to declare his dream Herod also was wroth against the Wisemen because they returned another way and brought him not word back again concerning the childe Jesus whom they came to enquire of and worship A godly man may fall into passionate fits be over-cholerick as David and Ionah Reasons why man is so prone to this unreasonable distemper 1. The abundance of those vices in every one which concur to the working of unjust anger 1. Self-love which makes one prone to anger because it is so wakeful jealous observative 2. Folly Anger rests in the bosom of fools A fool in the day of his wrath is known An angry man exalteth folly gives it a high room in his heart makes it a great ruler and commander within him now all men are in the corruption of nature fools and have that title given them by the holy Ghost 3. Pride By pride alone cometh contention saith Salomon 2. Anger is a common fault therefore Salomon saith Make no friendship with an angry man lest thou learn his wayes 3. Men make small account of it a little passion choler they say 4. The bodily temper in the farre greater number furthers it the fiery choler which is in a mans body is the instrument of this hot vice So having a soul defiled with those vices which beget anger a body consisting of such humours as will set anger on work finding many examples of it and making little account of it no wonder if a man do prove a wrathfull creature This anger is greatly disgraced in Scripture Prov. 12. 16. 14. 17 29. 21. 24. 19. 19. 22. 24. 29. 22. it is a fruit of the flesh Lastly The work of grace in sanctifying anger 1. The efficient cause of holy anger The principal cause is the Spirit of God in planting a new nature in the soul and so in this affection Morall Philosophy may go a great way in moderating anger but the Spirit of God only makes it holy 2. Sanctified reason is the immediate caller of it out and orderer of it if it be holy anger it is a grace and therefore must be called out by reason Secondly The motive or occasion of it we are angry for what we should 1. Grosse and presumptuous sins done wilfully openly as Christ was angry
with them Fifthly Thy body shall be raised out of the dust and made like the glorious body of our Lord Jesus Christ. Sixthly Look upon thy body in the relation it stands to thy soul it is to be the vessel thy soul should use by defiling it and regarding it more then enough you make the soul a slave to it Seventhly Consider that our bodies without a great deal of looking to and watching over will never be kept clean originall sinne hath over-spread them Eighthly A small temptation prevails over our bodies they are more subject to spiritual then bodily evils Ninthly Satan well knows that although God most looks at the grace and corruption which acts in the inward man for judging of the inward goodnesse or badnesse yet when grace breaks out in the body it is majoris gloriae and when corruption appears there it is majoris infamiae turpitudinis Tenthly In the judgement of God the greatest beauty and comlinesse to be found in our bodies is to have them thus devoted and consecrated to God and thus imployed The bravery of our cloathes washing and trimming is to set out our bodies because we would not appear deformed in the eyes of others Prov. 3. 22 23. Means to possesse our bodies in purity 1. Take heed of over-loving or over-valuing the body then I shall not put my body on any duty of mortification the body is but a Scabberd the soul is the Tool 2. Above all look to thy heart within keep that in a right frame and the body will easily be kept Ierom saith I left the City and went into the wildernesse but I took my wicked heart thither 3. Look to the senses sinne came into the world by our senses the devil spake slattering words to the ear shew'd the fruit to the eye she touched it and tasted of it and perhaps smelt to it Prov. 7. The harlot kist him for his touch she had the attire of an harlot for his eye perfumed her bed for his smell her words dropt as the honey comb for his ear 4. Keep the body as well as the soul in frequent Communion with God exercise thy hands eyes and ears in prayer 5. Because our bodies being filthy vessels ever since our fall and prone to be defiled our care must be to wash them in clean water 2 Cor. 7. 1. Heb. 10. 22 23. We must daily renew our faith and repentance Psal. 51. Besprinkle we with â—ysâ—p and wash me For our external actions they are 1. Sinfull and here is all new the grosse sinfull actions are removed Old things are past away Ye were sometimes thus but ye are washed cleansed Hence they are called Saints and called from the world Let him that stole steal no more 2. Common infirmities are much subdued and what is yet remaining is much bewailed Gal 6. 24. You shall not see the same anger and love as before He that was a very Nabal before is turned to a meek Moses and he that was a Tiger before is changed into a Lamb. 2. Natural and civil actions they are altered 1. They are put upon a right end Whatsoever you do do all to the glory of God so that as God made all things for himself so we desire to live to him whereas naturally a man doth all these actions for himself as the utmost end we eat drink and do every thing to the glory of God either immediately when we give him the glory and acknowledge him the author of these mercies we partake of or else mediately when we do imploy and lay out the strength comfort and profit we have in the way which God hath required at our hands 2. They are made but the accessary and heavenly things the principal Matth. 6. Seek first the kingdom of Heaven John 6. Labour not for the meat which perisheth And what will it profit a man to gain the whole world Naturally a mâ—â— iâ— so â—â—t on the world that he is taken up with it if there were no heaven no soul no better thiâ—gs to be looked after it were another matter but the conversation of the godly is in heaven and their affections are set upon things above 3. In the use of all these they live by faith Hab. 3. The just shall live by faith it is thrice repeated in the New Testament a man depends upon Gods promise in the most trouble some straights believeth in God as a Father Matth. 6. who will provide for him Care and distractions what thou shalt do how thou shalt live oppose the work of converting grace Paul knew how to abound and how to want he saith he had all things because he that by faith hath God as his hath all things of God his wisdom power 3. Their religious actions they are altered For 1. These are done with the inward man with inward sorrow and delight people think that praying and doing other duties is godlinesse it self but here if any where grace makes a great change for whereas before these duties were done out of custom and more verbally now he performs them with more sense of his unworthines the Spirit making groans unutterable and taking away the sâ—oninâ—s of our hearts now they are earnest and â—ervent in prayer and hear the Word diligently 2. They are effects of faith reconciling us to God whereas before his conversion all his duties were abominable things yet he had high conceits of them now they are accepted converting grace working faith in them which laying hold upon Christ doth cover them all with his worth and excellency before they were but the meer desires of nature such as any Heathen would make and they did no more prevail and if God did hear them it was in a common way of providence such as he shewes to the Ravens when they cry to him but now they are the prayers and duties of those which are in Christ in whom God is well-pleased There is as much difference between a beleevers prayer and a naturall mans prayer as between Lazarus dead and him risen again 3. They are done effâ—â—aciously to make us grow more and to get more strength that is the end of prayer of hearing the Word of the Sacraments partly to cleanse us and partly to further us in the way of salvation the godly man faithfully using these Ordinances findeth them such bread that in the strength of them he liveth and groweth but the natural man is never reformed by these though he live under the Minstry he retains the same old lusts and sins 4. They are so done as that we go out of them and relie on Christ only This is a wonderful change wrought on the godly mans heart that he goeth out of all his prayers All our righteousnesse is as a menstruous cloth naturally a man relieth on these and till God make us see the spiritual purity of his Law and all the inward filth of our hearts it spoils all our duties and it is impossible that we should depend upon
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
Both the wicked and godly are weary of praier and fasting 1. The wicked are weary of praier and fasting 1. Because they want the principle of grace to carry them thorow 2. They want the Spirit of Adoption 3. They have no love to these duties 4. They relish not the sweetnesse in praier and fasting 5. They have a mean esteem of these duties 6. They want grace to wait The godly also are quickly weary of these duties 1. From the abundance of corruption in the best Christians Exod. 17. Moses his hands were heavy 2. From the misapprehension of praier and fasting they look upon them as legal duties but they are chief Gospel-duties Matth. 9. 13. 2 Cor. 11. 27. they call them beggarly forms Christians they say must be above forms the Ordinances are vehicula Christi canales Coeli 3. From the often and long continuance and easinesse of obtaining these fasting daies Motives to persevere in praier and fasting 1. Have a high and honourable esteem of these duties 2. Let not the frequencie of them take away the reverence and powerfulnesse of them Persevere 1. In private praier Psal. 80. 4. Cant. 3. 4. 2. In publick 1. God commands it Ephes. 6. 17 18. The Saints have practised it Lam. 3. 22 23 24. Psal. 69. 13. 3. There are many Promises Mat. 18. 7. Luk. 11. 10. It is a good and commendable thing in the Saints of God to be able to hold out long in their private praiers 1 Sam. 15. 11. In publick praier with others respect must be had as well to others as to ones self and here we must conform our selves to their abilitie that we tire not their devotion but in our private and secret praiers betwixt God and our own souls it is good to be large 1 Sam. 1. 12. Daniel continued his solemn fast not in abstaining simply from all food but from all pleasant and delicious fare for 21 daies together and therefore it is sure he spent a great deal of time in praying David Psal. 22. praid day and night Christ spent a whole night in praier Object Long praiers are condemned in the Pharifees Answ. Not the length but the hollownesse of their praiers is blamed because under shew of long praiers they devoured widows houses seeking to gain the reputation of men extraordinary devout by drawing out their praiers and they were publick not private praiers Object Eccles. 1. 3. Salomon bids that in consideration of Gods greatnesse and our basenesse our words should be few Answ. Not all length in praier but hastinesse and tediousnesse without affection is there condemned he saith Be not hasty nor rash but let thy words be few requiring that the words have their ground in a well advised judgement and then they are few in his sense though they be otherwise many Luke 18. 1. Paul wisheth to persevere in praier watching thereunto meaning it not alone of constancie in praier and spirituall watching but of the holding out in praier Reasons may be added to what have been formerly delivered 1. In regard of our selves we have much matter for praier many sins to confesse and lament many graces to ask many wants to be supplied 2. Many reasons to enforce and many objections to answer and therefore ought sometimes to inlarge our selves Secondly In regard of God by this meanes we shall declare a great love to God and to this exercise when we carry our selves to him as to a Friend with whom we are not willing to leave conferring but take delight to confer much with him The way to continue in this duty is much to muse of our wants and sins and Gods promises and labour to have our hearts earnestly affected with these things and to take advantages of such occasions as the Lord affords â—s for this purpose and let us propound the example of Christ and Samuel and other godly persons and strive to follow their president when time doth serve Four Cautions must be observed in long praiers 1. That in our meetings with Christians we affect not to be long to get applause thereby and to shew how far we excel others in this gift Mat. 23. 14. 2. That we be enabled by God with understanding and use not vain repetitions Matth. 6. 7. 3. That our hearts be able to hold out as long as our tongues do Iam. 5. 16. 4. That we have respect to them that joyn with us 1 Cor. 14. 19. In praier Particular confession of our sins so far as we can come to the knowledge of them is requisite and for unknown sins a general confession will serve Psa. 19. 13. See Gen. 18. 27. Dan. 9. 4 5. Ezra 9. 6 7 9. Psal. 51. 4 5. Iosh. 7. 19. confession is put for praier The acknowledgement of our own unworthinesse becomes the presence of God 1 King 19. 11. Iob 42. 5 6. 25. 5 6 22. 2. Confession is a solid disclaiming of the first Covenant when we make grace our claim we must disclaim works Psal. 115. 1. In every part of praier some affection should be exercised in confession shame Micha 2. 6. Grief Luk. 18. 13. in requests hope and desire in giving thanks joy and love Confession is but an act of the sanctified will displeased with the remembrance of sinne Objections of Libertines and others against praier 1. They think it needlesse they cannot alter God Answ. We should obey Gods command By prayer there may be a change in our selves it betters our hearts makes us trust in God 2. God hath inseparably linked the means and the end We pray not that Gods will may be altered but accomplished in his own way his judicial sentence may be altered though not his counsel 2. Others think they are above praier this is an inferiour duty for men of their rank Have neither they nor the Church any necessities Christ who had fulnesse of Grace often praied Matth. 14. 23 24. See Revel 4. 10 11. Gods people are called his Suppliants Zech. 3. 10. a generation of them that seek him Psal. 24. 6. 3. Others will not pray but when the Spirit moves them This is not to come till God send for us God withholds grace because we seek it not in his own way 4. Others think they need not be so frequent in praier they say the hours of duty are not determined The expressions for prayer are comprehensive Pray continually 1 Tim. 5. 17. CHAP. V. The Sorts or Kinds of Prayer PRayer may be distinguished according to the matter and manner thereof In regard of the matter the Apostle 1 Tim. 2. 1. maketh four severall heads 1. Supplications or deprecations which are for the removal of evil 2. Praiers which are for the obtaining of good 3. Intercessions which are in the behalf of others 4. Thanksgivings which are for benefits received These four he referreth in another place to two heads 1. Requests 2. Thanksgiving The most general and usual distinction is grounded on 1 Thess. 5. 17 18. Petition
day offered See Exod. 29. 38 39. 30. 7 8. therefore every man should pray by himself twice a day Christ teacheth us in the 4th Petit. to pray every day that is every day of our life Secondly Every morning we have received Gods special blessing and every evening we have need of it therefore are so oft at least to addresse our selves to solemn praier Thirdly All things must be sanctified by praier and thanksgiving therefore the common labours of the day and rest must be so sanctified Fourthly We may so more freely pour out our whole hearts unto God Every one hath particular sinnes to acknowledge and particular wants to be supplied Fifthly This both gives the best evidence of the uprightnesse of a mans heart and argueth a great familiarity with God and is most comfortable It is not meet to utter secret praier so loud as any other should hear it Fifthly Praier is ordinary or extraordinary Extraordinary praier is that which after an extraordinary manner even above our usual custom is poured out before God This consisteth partly in ardency of affection and partly in continuance of time 1. Ardency of affection Ion. 3. 8. Exod. 32. 32. Luke 22. 44. compared with Heb. 5. 7. 2. Continuance of time when praier is held out longer then at usual and accustomed times Gen. 32. 24. 2 Sam. 12. 16. Luke 6. 12. Iosh. 7. 6. continuance in time must not be severed from fervency in affection For though praier may be extraordinarily fervent when it is not long continued as Christs praier Luke 22. 14. yet ought not praier long to continue except it be hearty and fervent for then it will be no better then much babling Mat. 6. 7. Extraordinary praier is extraordinarily powerful and effectual either for preventing and removing great judgements or for obtaining singular blessings Another thing considerable in praier is the gesture Gestures have the force as it were of speech in praier kneeling or prostrating the body speaks humility Beating the brest Smiting upon the thigh are significations of sorrow Lifting up the eyes and hands to heaven argue a fervent and attentive Spirit We have the examples of Gods servants Dan. 6. 10. Ezra 9. 5. Acts 7. 60. 9. 40. 20. 36. and our Saviour Christ himself for kneeling in praier on the bare ground Luk. 22. 41. and Paul also Acts 21. 5. the holy Ghost expresseth the duty of praier in this phrase of kneeling unto God Isa. 2. 14. 45. 23. M. Hildersam on Psal. 51. 7. Lect. 115. We should if conveniently we may kneel at praier because we have no gesture in use amongst us so fit to expresse our humility by there is a plain Commandment for it Psal. 95. 6. 2. They that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can for standing there are directions Nehem. 9. 25. Mark 11. 25. and for the bodily reverence that they should strive to shew which can neither kneel nor stand up we have old and weak Iacobs example Gen. 47. 31. M. Hildersam Sitting though among us it do not seem a fit gesture in publick praier yet privately it hath been and may be used 2 Sam. 7. 18. 1 Kings 19. 4. B. Downame of praier ch 21. Our gesture in praier must be reverend and humble Psal. 95. 2. Ezra 9. 5 6. Kneeling is the fittest gesture to expresse both these and most proper to praier If conveniently we cannot kneel then stand This gesture Christ warranteth Mark 11. 25. Luke 18. 13. the poor humble Publican stood when he praied To pray sitting leaning with hat on head or any such like gesture when no necessity requireth argueth little reverence and humility Doctor Gouges Whole Armour Part 1. Sect. 11. The Jews did pray with bended knees especially in the act of adoration or repentance when they begg'd pardon of sins from God 1 Kings 8. 54. Notent hoc â—ulici delicatuli qui cum Iudaeis unum genu Christo flectunt Cornel à Lapid in Matth. 6. 5. We must use that gesture which may best set forth and declaae our humble heart and holy affection unto God M. Perkins Our Saviour Christ praied kneeling Luke 22. 41. sometimes groveling Mat. 26. 39. sometimes standing Iohn 11. 41. Luke 18. 13. The praying towards the East was ancient but afterward changed because of the abuse of the Manichees who superstitiously worshipped the Sunne rising in the East yet was it afterward revived again by Pope Vigilius about the year 537. B. Morton Protest Appeal lib. 4. cap. 28. Sect. 1. Vide Voss. de Orig. Progress Idol lib. 2. c. 3. The Jews praied toward the West Ezek. 8. 16. the gate of the Tabernacle looked toward the Sunne The Holy of Holies opposite to it was turned toward the West Whence they necessarily adored the West which Moses did for that cause lest if they had turned toward the Sunne they should have adored the Sunne it self rather then God But Christians ne viderentur judaizare praied toward the Sunne rising neither only for that cause but because Christ was called by the Prophets the East Luke 1. 78. so the LXX translated the Hebrew word Ier. 23. 5. Zech. 3. 8. 6. 12. Scaliger Elench TRIHAERES Serar c. 20. Tertullian in his Apologie writes that the Heathens thought that the Sunne was adored by Christians because they praied turning toward the Sunne Vide Seldenum de Dis Syris Syntag. 2. c. 8. For the place of praier we must know that the praier sanctifies the place and not the place the praier We reade of the Saints praiers made in the Temple 1 Kings 8. 23. in their own houses Acts 10. 30. on the house top Acts 10. 9. in the open field Gen. 24. 63. in a mountain Luke 6. 12. in a ship Ionah 1. 6. in the midst of the Sea vers 22. in a fishes belly Ionah 2. 1. in a journey Gen. 24. 12. in a battell 2. Chron. 14. 11. That promise Matth. 15. 19. is not made to the place but to the persons gathered together by common consent in Christs Name For the Time It was an ancient custome saith Drusius de Tribus Sectis Iudaeorum lib. 2. to pray thrice a day Psal. 55. 18. which hours they define the third the sixth and the ninth The third answers to nine before noon The sixth is our twelfth the ninth the third after noon The Papists place Religion in their canonical hours as though God were more ready to hear one time of the day then another B. Down of praier c. 27. Vide Bellar. de bonis operibus in partic l. 1. c. 11 12 13. After praier there must be a waiting upon God and we must observe whether he grants or denies our requests that we may accordingly either be thankful or humble Psal. 5. 38. 85. 8. 102. 1 2. 104. 27 28. Hab. 1. Christ saith Iohn 17. Father I thank thee
Word doth most clearly distinctly and fully make him known to us Iohn 5. 37. See Acts 9. 15. and 21. 13. 4. His Works Rom. 1. 29. of Judgement Psal. 9. 16. Isa. 30. 27. of Mercy Isa. 48. 9 10 11. 5. Gods Name is his Glory Exod. 9. 16. Psal. 8. 1. so Name is taken Gen. 11. 4. 12. 2. To hallow or sanctifie signifies either to make holy or to acknowledge and declare holy the later is here meant That which is holy in it self is said to be hallowed by esteeming acknowledging and declaring it to be as it is this is all the hallowing or sanctifying that can be done to the Creator We sanctifie the Name of God when in our hearts words and deeds we do use it holily and reverently To sanctifie God is 1. To know him to be a holy God Prov. 9. 10. and to keep this knowledge alwayes active in us Out of him no evil can arise he can take no pleasure in sin he favours it in none he loves all holy persons and things is the fountain and rule of holinesse in the creature We should keep this knowledge alwayes active in us it should be the matter of our meditation day by day the Angels continually give God the praise of his holinesse 2. To observe and admire his Holinesse in all his waies and works Levit. 10. 3. Exod. 15. 3. 3. To come into the presence of God in all services with a holy heart Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us Exod. 29. 43. 5. To strive to be spiritually pure in the inward man Isa. 8. 13. 1 Pet. 3. 5. 6. To eye the rule of holinesse in every thing we do Levit. 10. 3. 7. To be humble and abased before God in all our holy duties because of their imperfections Act. 3. 12. Semper peccamus etiam dum benefacimus 8. To bring the Lord Jesus Christ with us still into Gods presence 1 Peter 2. 5. Petition 2. Thy Kingdome come In this second Petition we have the primary means by which the name of God is sanctified among men viz. by the coming of his Kingdom This word Come is diversly to be expounded according to the divers significations of the Kingdom of God The universal Kingdom or Kingdom of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God The Kingdom of grace is said to come unto us when it is either begun and erected in us or continued and increased amongst us The Kingdom of Glory when the number of the Elect is accomplished and all Gods enemies subdued and all the Saints possessed of that glorious place Kingdome in general is a government or state of men wherein one ruleth and others are subject to him for their good The Kingdom of God is a state in which God hath supream power and men are so subject to him that they partake of eternal happinesse by it To Come properly notes a motion whereby a man goeth from one place to another Five things are meant in this Petition 1. Let the Gospel the Scepter of this Kingdom be published and propagated 2. Let the Subjects of this Kingdom be converted 3. Let the graces of this Kingdom be increased 4. Let the enemies of this Kingdom be subdued 5. Let the glory of this Kingdom be hastened Christs Kingdom is two-fold 1. His Universal Kingdom by which he ruleth over all creatures even the Devils themselves called the Kingdom of power and providence so he is called King of Nations Ier. 10. 7. 2. Peculiar his Mediatory Kingdom which he exerciseth over his Church as King of Saints Revel 5. 3. which is such an order wherein Christ doth rule and the faithfull obey to their special good and benefit or that government in which God most graciously ruleth and we most willingly obey to our everlasting good This is two-fold 1. Of grace in the Church militant 2. Of glory in the Church triumphant The former is the way to the later The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit The Kingdom of glory is the blessed estate of the godly in heaven The particular things which we desire are these 1. That God would cast down the Kingdome of Satan all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God and then Gods Kingdom is said to come to them 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet Cant. 8. 8. 3. For them that are planted we pray that God would supply to them what is wanting and continue and increase what good they enjoy 4. For the Church in persecution that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage be faithfull unto death The Gospel is called 1. The Word of the Kingdom Mat. 13. 19. 2. The Keys of the Kingdom 3. The entrance into the Kingdom 4. The means whereby men are set in it therefore we pray that it may runne swiftly 2 Thess. 3. 1. and be a light to the world and that God would by his Spirit 2 Cor. 10. 4 5. make it efficacious that men may see their misery the glory of the Kingdom and give themselves wholly to God that God would make Magistrates nursing Fathers and Mothers Isa. 49. 23. that the Seminaries of learning may be pure and religious rightly ordered religiously governed and well seasoned with truth for Ministers that the Lord would send forth labourers into his harvest and give them utterance that they may open their mouth boldly to make known the mystery of the Gospel Christs Kingdom is carried on by degrees Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom Isa. 39. 6 7. The Scripture seems to intimate that in the later dayes there shall be a greater enlargement of Christs Kingdome Rev. 11. 15. and that it shall begin with the calling of the Jews Micah 4 7 8 But Christs great imperial day when all creatures shall be brought into a subjection to him is at the day of judgement Isa. 45. 23. Phil. 2. 10. Petition 3. Thy will be done in earth as it is in heaven The will of God though but one is considered several wayes First As secret This will of God is ever just although the reason of it be incomprehensible to us But the Petition is not meant of this 1. Because no man can know it till it come to passe whereas knowledge is necessary to the doing of this will 2. Because it is irresistible and cannot be withstood by any man Prov. 19. 21. Rom. 9. 19. 3. There are no promises for the performing
In the nature of the thing A debt is the not paying of some thing which is due and reason a man should pay and perform So sin is the not tendring unto God the due service and homage which we are bound in reason and conscience to perform unto him since we are his creatures and have received all from his bounty and that upon condition of obeying him we are bound to obey and serve him in and with all seeing the same goodnesse which gave them doth also continue them to us Secondly In the effects of it which are principally two 1. A man is still liable to actions and suits for it in the Courts of humane Justice and to Writs and Arrests for that purpose and therefore he cannot be in quiet and freedom if his Creditors will still stand upon their right So are we by sinne made liable to the bitter and terrible accusations of our consciences and to divers punishments and miseries as it were arrests or writs summoning us to appear before Gods Tribunal whither at length also death will drag us in spight of our hearts there to answer for our sins but with this difference that there is no shifting or escaping these arrests 2. A man not having to pay forfeits his body to imprisonment by the just sentence of the Judge So we have forfeited our souls to the suffering of Gods most â—itter wrath and displeasure and to the suffering of eternal torments in hell Thirdly In the discharge A debt is discharged upon two considerations either paiment and satisfaction or free pardon And paiment is either made by the parties self or by some other in his behalf with the consent and acceptation of the Creditour We our selves can make no satisfaction nor paiment to Gods justice but Christ our Surety hath made satisfaction to his Fathers justice and he was accepted for us As we or For we forgive This noteth not any deserving to have our sins forgiven by reason of our forgiving them that offend us But it is added for our instruction to teach us that the Lord requireth this at our hands to be merciful because he is merciful and for our comfort to assure us that if we pardon others God will pardon us Equality is not here to be understood but likenesse for although we cannot be equal with the Lord yet we must be like him although we cannot forgive and love in the like measure yet we must in like quality we must forgive truly as God doth perfectly So that the meaning is we desire the Lord to forgive us for even we also unfeignedly forgive our brethren Our forgivenesse of others cannot be a Samplar by which the Lord should pardon us for we desire better pardon then we can shew to others 2. Our brother cannot offend so much against us as we do against God therefore we beg a greater pardon It is to be understood but 1. As an argument to presse the Lord to pardon us 2. As a qualification of one that would be pardoned if we would be pardoned we must pardon 3. It is a sign whereby we may conclude that we are pardoned In trespasse there are two things Damnum injuria A damage this may be so great as we may seek satisfaction but we must pass by the wrong There are divers Reasons why we should forgive our brethren the injuries they offer to us First From God who not only commands it but hath given us an example to imitate for he is plentifull in forgivenesse Exod. 34. 7. He so great and infinitely excellent above us pardons us farre greater indignities then the injuries offered to us Secondly From our selves We have more grievously offended God then any can us and some other men perhaps as much Thirdly From our Brethren which have offended us they are our brethren men and women as we are have one Religion serve one God and trust in one Saviour Forgive we pray thee said Iosephs brethren to him the trespasse of the servants of the God of thy Father Those which offend us are the servants of the God of our Fathers even of the same God whom we and our fore-fathers have worshipped Fourthly From the duty it self 1. In regard of the danger that will follow if we do it not being excommunicated as it were from Gods house and all his Ordinances Forgive us as we forgive others but we forgive not others 1. Our prayers are turned into sin for we lift not up hands without wrath 2. We hear in vain having not put off the superfluity of naughtinesse 3. We come to the Sacrament to no purpose for we have not purged out the old leaven Mat. 5. 24. 2. We are uncapable of any comfortable assurance of the remission of our sins Matth. 6. 15. and consequently of life everlasting 2. In regard of the good we shall obtain if we do it 1. We may know by this that God hath forgiven us We love because he first loved us 1 John 4. 19. and we forgive because he first forgave us 2. We may hereby comfort our souls in the day of temptation when the conscience is perplexed with doubting of pardon We shall be forgiven we have Gods promise for it Matth. 6. 14. our forgivenesse doth not deserve forgivenesse but it is only a sign and assurance of it our services are acceptable and our souls capable of eternal felicity it brings a great deal of ease and quietnesse to the minde For so farre as any man can forgive a wrong so farre it ceaseth to vex him not the injuries we receive disquiet our hearts and interrupt our peace but the frowardnesse of our spirits which cannot pardon and passe by these wrongs Petition 6th And leade us not into temptation but deliver us from evil In the former Petition we begged the grace of justification in this we crave the grace of Sanctification In the former we asked freedom from the guilt of sin In this we crave deliverance from the evil and corruption of sin and strength against tentations alluring us thereunto This Petition well followeth the former For when it pleaseth the Lord to forgive sin he delivereth them from being hardened therein Knewstub on the Lords Prayer Leade us not into or rather bring or carry us not into It is one thing to tempt and another thing to leade into tentation We do not desire not to be tempted but when we are tempted to be delivered from evil that we quail not in the tentation And so our Saviour praieth Iohn 17. 15. Therefore these two branches are not to be distinguished into two Petitions as the adversative particle But sheweth As if we should say O Lord do not thou give us over to the tempter nor leave us to our selves but with tentation give an issue that we be not overcome in the tentation but preserved and delivered from evil Temptation is that whereby we take knowledge or proof of any thing Deut. 4. 37. Temptation unto sin is here
meant whether it arise from Satan our selves or other men The principal thing against which we are here taught to pray is the power of temptation as is evident by this particle Into In that God permitteth and instigateth tempters to tempt men and withdrawing his grace which is sufficient for them leaveth them who are not able to stand of themselves he is said to leade them into temptation God tempts us 1. To prove us Deut. 8. 3. that we may know our selves 2. To humble us 3. To do us good in the end 4. By leaving us to our selves that we may know how weak we are 2 Chron. 32. 31. 5. By extraordinary Commandments Gen. 22. 1. 6. By outward prosperity Prov. 30. 8. God leades us into temptation 1. By withdrawing his grace and holy Spirit 2. By offering occasions 3. By letting Satan and our own corruptions loose The Devil moveth allureth and provoketh man to sinne Exod. 17. 2. Deut. 6. 16. Psal. 78. 18 19. hence he is called the tempter Matth. 4. 3. He tempts 1. By inward suggestions Iohn 13. 2. being a Spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects Matth. 4. 3 4 8. he sits his baits to our constitutions the tree of knowledge was present to the eye pleasant and good for food there was an outward occasion The world tempts by persons in it or things of it The flesh tempteth when we are enticed by our own corruption Iam. 1. 14. Temptation hath five degrees 1. Suggestion 2. Delight 3. Consent 4. Practice 5. Perseverance or constancy in sinning God preserves his people from Satans temptations six wayes 1. By laying a restraint on Satan that he cannot tempt them See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them 2. When he preserves them from occasions of evil without Satan doth not only stir up lust within but lay a bait without Iam. 1. 14. God will not suffer Satan to lay a bait for them Psal. 96. 3. Eccles. 7. 26. 3. When he so strengthens their graces that a temptation shall not take Gal. 5. 27. Col. 2. 15. 4. When he layes affliction upon them as preventing physick Iob 33. 16 17. the Crosse keeps them from sin Hos. 2. 5 6. 5. He shews them the beauty of holinesse by which the glory and sweetnesse of sin vanisheth Psal. 110. 3. 6. By casting into the soul quenching considerations But deliver us from evil or out of evil By evil we are to understand all the enemies of our salvation the flesh world and the devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one though not only him as Scultetus seems to interpret it Exercit. Evang. l. 2. c. 33. Under evil is comprized 1. Satan the principal author of evil 2. All other kinds of evil Satan in other places is styled the evil one 1 Iohn 2. 13 14. and this word Evil is oft put for every thing that is contrary to good and that with the Article prefixed before it Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent so on the contrary is evil Gen. 48. 16. The greatest evil of all is sin Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil In this large extent is the word here to be taken And because it compriseth under it all manner of evils it is fitly set in the last place Evil in Scripture hath three significations 1. Afflictions and crosses so the time of old-age is an evil time Eccles. 12. 1. 2. By evil is meant the devil Matth. 5. 37. 3. By evil is meant sin especially the power of it and so it is taken here not excluding the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it as 1 Thess. 1. 10. 2. To deliver and as it were to pull us out of the hands that is power of our spiritual enemies as the word is used Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17 18. This deliverance which we orave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. But deliver These words are a limitation or explication But couples like things together We desire in this Petition That we may not be exercised with trial in our estate good name or body if God so please or that he would support us if we be tried The deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Some from these words Deliver us from evil hold that one may pray for perfection of holinesse to be freed from the very being of sinne the words mean say they to be delivered from all sinne and all degrees of it They alledge also other places to prove this viz. 2 Cor. 13. 7 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers say they be not fulfilled in this life yet one should say up prayers for absolute perfection 1. Because thereby the manifests his perfect displeasure against sinne and perfect love to the Commandment of God 2. Hereby he manifests the truth and sincerity of his heart he would not onely not have sin reign but he would have it not to be in him 3. Hereby he doth his duty in striving after perfection Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not 4. His prayer shall be answered in degrees though not in perfection as there are severall degrees of accomplishing Prophecies so of answering Prayers 5. Your prayers are of an everlasting efficacie because they are offered to God by the eternal Spirit Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit Others say such perfection may be desired and were to be wished if it might be had yea must be set before us as an exact copy to write after white to aim at with endeavour to come as near it as we can but they see no ground to pray for it since they cannot pray in faith because they have no promise nay it is not a state compatible with this life since the fall and they think it is too great a presumption to pray for that which they have no promise for and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed or is like to doe Hitherto of the Petitions Now followeth the Conclusion of the Lords Prayer in these words For thine is the Kingdome the Power and
to the precise number of seven for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ have shewed that the seven are not all Sacraments if the name of Sacrament be taken properly and straitly Rainolds against Hart. The number of seven Sacraments was not determined untill the dayes of Peter Lombard which lived 1151 years after Christ. None but Christ onely can institute a Sacrament Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution their Hugo Lombard Bonaventure Alensis Altisiodorus have affirmed the same of extream Unction which in the primitive Church by the judgement of their Cassander was not so extream Matrimony and Confirmation were held by the Schoolmen to be no Sacrament Iohn the Evangelist notes that out of the side of Christ being dead there came bloud and water hence arose the Sacraments of the Church Paul twice joynes them both together 1 Cor. 10. 1. 12. 12 13. The Fathers intreating precisely of the Sacraments of the New Testament do only expresse two Baptism and the Eucharist so Ambrose in his Treatise properly written of the Sacraments and Cyril in his Book entituled a Catechism Onely Baptism and the Lords Supper in the New Testament were instituted by Christ Matth. 28. 24. therefore they onely are Sacraments of the New Testament Christ did onely partake in these two Paul acknowledgeth but these two 1 Cor. 10. 2 3 4. Matrimony 1. being ordained before the fall can be no Sacrament which is a seal of the Promise and Covenant of Grace after and by reason of the fall 2. It is not proper to the Church as Sacraments are but common to Jews Turks and Infidels 3. Every Sacrament belongs to every member of the Church but this belongs not to their Priests and Votaries See M. Cartw. Rejoynd par 2. p. 82 83. Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. being the sole grounds of Scripture which Papists have for three of their Sacraments Auricular Confession Matrimony and Extream Unction do teach any such thing It came not from the Lord to ordain one Sacrament for the Clergy as Orders a second for the Laity alone as Marriage a third for catechized ones as Confirmation a fourth for sick ones as Unction a fifth for lapsed ones as Penance These are no Scripture but tradition Sacraments The Councel of Trent thus argues There are seven defects of a man seven degrees of the body seven Aegyptian plagues seven planets seven dayes in the week they should adde also seven heads of the Beast Therefore there are seven Sacraments Vide Aquin. part 3. Quaest. 65. Art 1. X. The use of the Sacraments of the New Testament 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that God will accept and help our endeavours 2. To confirm and stablish our hearts in faith that we may setledly beleeve that God hath and will perform the good things sealed up viz. Remission of sins sanctification and salvation all the spiritual blessings of the new Covenant The uses or ends of the Sacraments are especially three 1. To strengthen faith 2. To seal the Covenant between God and us 3. To be a badge of our profession Atters of the Sac. l. 1. c. 3. XI Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptism and the Lords Supper It is held by the Reformed Churches and by the soundest Protestant Writers That neither of these Sacraments may be dispensed by any but by a Minister of the Word lawfully ordained 1. God hath appointed the Ministers of the Word lawfully called and ordained and no other to be stewards and dispensers of the mysteries of Christ 1 Cor. 4. 1. Tit. 1. 5 7. 2. He hath appointed them to be Pasâ—ors or Shepherds To feed the stock of God Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments 3. Christ gives a Commission to the Apostles to teach and baptize and extends the same Commission to all teaching Ministers to the end of the world Matth. 28. 19. 20. Ephes. 4. 11 12 13. Neither of the Sacraments have efficacy unlesse they be administred by him that is lawfully called thereunto or a person made publick and cloathed with Authority by Ordination This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism Mr. Hendersons second Paper to the King The Scripture joyneth together the preaching of the Word and dispensations of the seals both belonging to the Officers who have received Commission from Jesus Christ Mat. 28. 19. 1 Cor. 1. M. Ball. Heb. 5. 4. No man takes this honour but he which is called as was Aaron which sentence doth manifestly shut out all private persons from administration of Baptism seeing it is a singular honour in the Church of God Cartw. 2d Reply 11th Tractate The example of Zipporah either was rash or singular and also no way like womens baptizing Circumcision was then commanded the Head of the Family Baptism belongs only to Ministers Matth. 28. she circumcised her son when he was not in danger of death as these baptize CHAP. VIII Of Baptism BAptism is taken sometimes for the superstitious Jewish ablutions and legal purifications as certain representations of our Baptism as Mark 7. 3 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions Matth. 20. 22. Luke 12. 50. Lastly for the sign of the Covenant of Grace Mat. 28. 19 20. Mar. 16. 15 15. Our Lord took Baptism as some have observed from the Jews baptizing of Proselytes and washing of themselves from uncleannesse which was known and usual among them And he chose the Lords Supper likewise from a custom observed among the Jews at the Passeover at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread and after the blessing thereof to break and distribute it to the Communicants As also after that a Cup of wine in the like sort Whereunto that may have reference Ps. 116. 12 13. Iohns Pref. to his Christian Plea This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions and saith The Master of the Family in giving the bread to every one of his domesticks set at a Table used these words Hold Eat This is the bread of the misery which our Parents did eat in Egypt and he quotes Deut. 16. 3. Baptism is the Sacrament of our initiation or ingraffing into Christ
institution of a Sacrament to be celebrated in all Christian Churches till the end of the world as the Apostle teacheth us from 1 Cor. 11. from vers 23. to 28. especially at the 26. vers as often as ye eat this Bread and drink this Cup. ye shew the Lords death till he come This the Apostles in their persons could not fulfill for they lived not till Christs second coming they must of necessity therefore be extended to all that in succeeding ages should be present at the Lords Supper who are as much bound by this precept of Christ to communicate with the Priest or dispenser of the Sacrament as the Apostles were to communicate with Christ himself when he first in his own person administred it otherwise if the precepts Takâ— Fat Do this in remembrance of me appertained to the Apostles only What warrant hath any Priest now to consecrate the elements or administer the Sacrament Nay what command have any faithfull at all to receive the Communion The Sacrifice of the Masse being idolatrous it is not lawful to be present at it 1 Cor. 10. 20. In their Masse-book they call the Crosse it self our only hope Those Texts are against going to Masse Psal. 26. 4. 1 Cor. 10. 7 14. 2 Cor. 6. 14 16 17. 1 Ioh 5. 21. Many will say They keep their hearts to God though they be present at a Masse This is as if a man should catch his wife in the act of adultery and she apologize that the other had her body but he her heart 1 Cor. 6. 27. Rom. 11. 4. Gods people have their knees for God as well as their hearts 1 Kings 19. Origen said he could not bend the knees of his body to God and the knees of his heart to Satan See B. Daven Determ 7. Revel 7. 3. They have a mark in the fore-head because they must not be ashamed of their profession that mark is obvious to all the world Our Saviour by this policy might have over-reacht the devil himself who required only externall bowing keeping his heart still unto God Matth. 4. 10. In some case a man may be present at Masse and not sin As 1. When he is there by violent compâ—lsion this is not his sinne but theirs 2. If in travel a man be in a fit place to see and observe their folly so as he shews no reverence at all or approbation by bending his knee uncovering his head or otherwise King Edward the 6th would not suffer the Lady Mary to have Masse in her house Foxes vol. 2. p. 653. The bowing of Naaman spoken of in 2 King 5. 8. was genuflexio obsequii not imitativa a bowing to the King not to the Idol 2. Elisha's words do not necessarily import an approbation or permission of that which was propounded but a meer form of valediction as if he had said in our language Adieu or Farewell or there may be an Enallage temporis very usual in the Hebrew and have relation to the time past Of private Receiving of the Lords Supper The Passeover was to be eaten in such a Family Exod. 12. 46. to signifie that the Church was then but a handful or houshold in respect of the fulnesse of the Gentiles which were to follow but the Lords Supper was not to be eaten in a private separated Family but the Church was to come together and to stay one for another 1 Cor. 11. 33. that in the confluence of the people and publicknesse of the action the increase and multitude of the Church might be expressed 1 Cor. 11. 22. Paul opposeth the Congregation wherein the Lords Supper should be taken unto a private house where men satisfie their hunger It is noted of a Christian Jew desperately sick of the Palsie that he was with his bed carried to the place of Baptism The purest and best reformed Churches this day in Savoy Germany France and divers others administer the Sacraments only in the ordinary meetings In my judgement saith Master Cartwright it is unmeet to administer either of the Sacraments in private houses and it is lesse tolerable in the holy Supper which hath a special mark and representation of brotherly Communion more then Baptism The Necessity of the Eucharist The administring of the Communion to Infants is a Rite as ancient as Cyprians time and a Rite that did continue in the Church above 600 years Innocentius the first and Augustine concluded a necessity of childrens receiving this Sacrament from Iohn 6. 53. it may well conclude for those which are of years and capable of that mystery for though it speaketh rather of a spiritual eating and drinking yet because the sacramental is a sign and pledge of that and whosoever doth indeed spiritually eat the flesh of Christ and drink his bloud cannot choose but also be willing and forward to do it sacramentally when opportunity is offered and there is no impediment to hinder Christ requireth in all persons about to communicate three principal acts of reason one is before and two are at the time of receiving The first is 1 Cor. 11. Let â— man examine himself The second to discern the Lords body The third is to remember the Lords death untill his coming again All which three being acts of judgement cannot agree unto Infants being persons void of judgement The Ends for which God hath instituted the Sacrament of the Lords Supper They are four First The remembrance of the death of Christ Luke 22. 19. This do in remembrance of me 1. Christs person Phil. 3. 8 9. we can have no interest in his benefits till we be united to him Cant. 5. 10. to the end 2. His actions and sufferings 1 Cor. 11. 24 26. 3. The benefits that flow from these all that Christ did and suffered was not only satisfactory but meritorious Luke 22 20. 4. With what affection Christ instituted this Sacrament his bowels were then full of compassion to his people it was the last solemn act of his life Secondly It is a strengthening Ordinance the Lord hath appointed it onely for those that are new-born the elements there are our greatest matter of nourishment Thirdly It is a sealing Ordinance The New Testament in my bloud Fourthly An Ordinance of the Communion of Saints whereby that should be renewed all are one bread and one body Iohn 6. 54. 1 Cor. 10. 16 17. The Lords Supper is 1. A badge of a Christians profession 2. A seal of the Covenant of grace 3. A map of heaven 4. A means and pledge of our Communion with Christ 1 Cor. 10. 16. The Supper promotes this Communion 1. Because it is a visible profession of our union with Christ. 2. A lively resemblance of it meat and drink are converted into our substance made a part of us there are significant rites invested with a promise and the assurance of a blessing 3. It is a pledge and seal Christ is there conveyed over to a believers use This is my
unworthily and the scandal given to others Our hearts are deceitful Ier. 17. 9. sinne is deceitful Satan is full of stratagems The holy Ghost often warns us Be not deceived Let no man deceive you James 1. 26. Of all deceit self-deceit is the worst Vers. 28. Examine himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from civil affairs For among the Athenians before any were admitted to any office or place of Magistracy they were examined whether they were fit or no. And so let him c. Do it in Christs manner and to his end Eccl. 5. 1. 1 Sam. 16. 5. 2 Chron. 35. 6. The Church of Christ in all ages have required solemn preparation for the Sacrament as the Liturgies and Directories of Reformed Churches shew In the Primitive Church there was rather an excesse then defect Zanchy observes that it was the occasion of instituting of Lent because of their coming to the Sacrament at Easter The ancient Fathers and primitive Christians the night before they received sate up and prayed which they called their vigiliae Reasons First Because of God the Lord and Master of the Feast Iob 13. 11. Prov. 23. 1. Observe five things in that Parable Matth. 22. 1. The King comes to see his guests God observes what hearts we come with into his presence 2. He makes diligent enquiry takes notice of every one personally there was but one without the wedding garment and he could not lie hid 3. Mark his impartiality as soon as he espies him he saith Friend how caâ—â—est thou in hither 4. How inexcusable those are that abuse the Ordinance when he was charged that had not the wedding garment he was silent 5. The rigour and indispensablenesse of the sentence v. 13. Secondly Because of the Feast it self being heavenly and for the soul. At this Ordinance we have the highest and most solemn intercourse with God that we have in any Ordinance we renew not the Covenant in prayer and reading the Word Thirdly Christs practice before his institution doth teach as much in that he washed his Disciples feet Iohn 13. Fourthly Our hearts are naturally prophane and wicked and indisposed to this duty if we were so perfectly holy as we should be we should be ever ready for holy performances but our hearts gather soil exceedingly Purge out the old leaven before you come to eat Christ our Passeover that was sacrificed for us 1 Cor. 5. 7. What he meaneth by the old leaven he telleth you in the next verse it is the leaven of malice especially that we must be carefull to purge out According to our preparation will our profit be if one come fitly it is a means of a great deal of good Communion with God sealing the Covenant the Lord and we are made friends under seal partaking the body and bloud of Christ. It is like our evidences in the time of trial when our Land is questioned 2 Chron. 30. 3. our hope in the Resurrection lies in this Iohn 6. 54. it seals our initiation and exhibits our growth in Christ. A Sermon will confirm but one particular grace as patience or the like but the Sacrament confirms the body of graces and a man receives an influence of grace into his whole soul. The Apostle in the Conclusion of the 1 Cor. 11. appoints this as a great remedy to prevent the judgement of God for their abuses about the Sacrament to judge our selves 1. Self-abasing will follow self-judging 2. Justifying God Rom. 3. 4. 3. Sin will be bitter to such an one 4. He will not judge others Rom. 14. 3 4. A childe of God may receive unworthily 1. By coming carelesly and negligently to the Sacrament 2. By coming in the guilt of any one sin unrepented of Fifthly Because of the danger of coming unprepared Matth. 22. the Devil will enter into â—s as into Iudas Luk. 22. 3. compar'd with Iohn 13. 27. If we receive not Christ we receive Satan Cyprian saith of the Lords Supper Pâ—tro remedium Iudae venenum 1 Cor. 11. 17. 27 29 36. The staying away will not prevent the danger Matth. 22. those that would not come to the Supper when invited were destroyed as well as those that came without the wedding garment Not to come is to starve our souls to come unworthily is to poison them One is said to be guilty of the bloud of Christ 1 Cor. 11. 27. that is a murtherer of Christ divers wayes 1. Christ is really present though not corporally and locally he looks upon the injury done to the Elements as done to himself if one wrong insignia majestatis the Kings coin or the like it is treason 2. The same bent and disposition of heart that carries a man to prophane the Elements would carry him to crucifie Christ Christ is sacramentally united to the bread and wine 3. In the Sacrament Christ is set forth as crucified Gal. 3. 1. Isa. 53. 6. our sins crucified him he whose heart is not affected with such an object allows the deed of the Jews is an accessary post factum 4. There is a great resemblance between Iudas his act and yours 1. He was a Disciple so thou a Christian. 2. He did betray Christ for a small matter Zech. 11. 10 11. so thou preferrest a base lust before him 3. He betrayed him with a kisse thou at the Sacrament 5. Thou wouldst make Christ die in vain Christs death is useful for satisfaction and sanctification satisfaction of Gods wrath and sanctification of our hearts we trample his bloud under our feet as unholy that is common Vers. 29. He that eateth and drinketh unworthily eateth and drinketh damnation or judgement to himself Damnation if he be a reprobate and impenitent hypocrite judgement though he be regenerate and a true beleever M. Hilders God punisheth this sin in his children with inward and outward chastisements The Lord abhors the like offence in the Sacrifices Mal. 1. 7. This worthy receiving is not a legal worthinesse Secundum absolutam dignitatem wherein one can plead that the thing he doth deserves the thing he would have but an Evangelical worthinesse Secundum divinam acceptationem The original of all our worthinesse is the change of the Covenant Exod. 12. 43. Every man by nature is under the Covenant of works he that was uncircumcised might not partake of the Jewish Passeover Circumcision notes two things 1. A change of the Covenant 2. Sanctification of a mans nature Col. 2. 11. He that was uncircumcised was out â—of Abrahams Covenant and unregenerate This change of the Covenant comes by the change of your Head your union with Christ Gal. 3. ult Corpus Christi non edunt qui de corpore Christi non sunt We must seriously examine our state whether we be in the state of grace 2 Cor. 12. 5. The children of God mistrust their own searching and desire God to search them Psal. 139. lat end Thou must be a new
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
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
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
comforts of this life so farre as comlinesse and necessity will permit that we may be more seriously humbled before God and more fervent in prayer 1 Cor. 7. 5. Ioel 2. 14 15 16. Dan. 9. 1 2 3. 10. 1 2 3. Ezra 8. 21. It hath the name of Fasting from one most sensible part viz. the abstinence from food denominating the whole exercise We must abstain 1. From bodily labours and worldly businesse For the time of the Fast hath the nature of a Sabbath It is called by the Prophet Ioel a solemnity or day of prohibition Ioel 1. 4. 2. 15. wherein men are forbidden to do any work as the Lord expoundeth that word Lev. 23. 36. Deut. 16. 8. 2. Food there must be a total abstinence from meat and drink so farre as our health will permit 2 Sam. 3. 35. Ezra 9. 6. Esth. 4. 16. Ion. 3. 7. Act. 9. 9. 3. From sleep in part David lay upon the ground all night 2 Sam. 12. 26. See Esth. 4. 3. Ioel 1. 13. 4. From costly attire Exod. 33. 5 6. heretofore they wore sackcloth and lay in ashes and used all those actions which might humble them in Gods presence 5. Carnal delights Ioel 2. 16. 1 Cor. 7. 5. 6. The end must be religious to be better fitted for prayer and seeking of God The ends of a Fast are two humiliation and reconciliation as appeareth Levit. 23. 26. to 33. The things in which the Fast must be spent are exercises fitting these ends The means 1. of Humiliation are Natural or Spiritual The Natural are forbearance of food both meat and drink so farre as it may stand with our ability and not hinder ut from praying and good meditations as also of work and labour wherefore it is called sanctifying a Fast Levit. 23. 28. Ioel 1. 14. and all natural delights otherwise lawful Ioel 2. 16. 1 Cor. 7. 5. and lastly of costly attire Ionah 3. 8. To appear in a mean habit is a natural help of abasing our selves but in private Fasting we are bid to anoint our selves Matth. 6. that we may not appear to fast The Spiritual helps are chiefly four 1. Examining our hearts and lives that we may finde out our manifold sins Lam. 3. 40. 2. The aggravation of our sins by considering their hainousnesse in regard of the ill effects and the like 3. Confessing them and judging our selves for them 4. Praying for the Spirit to humble us bemoaning our own hardnesse These are Means for humiliation The Means secondly of Reconciliation are two First To plant in our selves a firm purpose of leaving sinne Isa. 1. 16 18. by considering the necessity profit and difficulty of leaving sinne and Gods promises to help us and by fervent prayers to him to encline our hearts to his testimonies and to strengthen us that sin may not overcome us Secondly To settle our hearts in a stedfast confidence of his mercy in Christ pardoning and accepting us This may be wrought by considering the multitude of Gods mercies the infinitenesse of Christs merits the largenesse of Gods promises and the examples of those whom he hath pardoned and then by crying earnestly to him to strengthen our faith and seal up our adoption to us by his Spirit The usual time of a Fast is a natural day from Even to Even or from Supper to Supper Iudg. 20. 26. 2 Sam. 1. 12. 3. 35. Iosh 7. 6. We reade of a three dayes Fast in Nineveh â—onah 3. 7. and in Esther and her Maids and in Paul Acts 9. 9. and of seven dayes Fast 1 Sam. 12. 16 17 18. and of Daniels Fast abstaining from all pleasant bread and drink and giving himself to prayer and humiliation for three whole weeks Daniel 10. 1 2. And we reade of Fasting alone till Even Iudges 20. 23 26. 21. 2. 2 Samuel 1. 12. 3. 36. Such a Fast may either be kept of many together a whole Congregation publickly or by a few that is a Family or two privately or else by one alone secretly as we may perceive in the former examples In private and solitary Fasting we should carry the matter so that it may be private and we may not appear to Fast. Some think it not therefore convenient for so many to meet in a private Fast as may make the face of a Congregation and that go beyond the number of a usual family or two for this say they is to turn a private duty into a publick The times for Fasting are First When Gods judgements are ready to fall upon us either personal or publick judgements then there is reason for a private or publick Fast so Ezra's Fast was because of the great desolations upon the Church and Esthers because of the bloudy Proclamation to kill all the Jews Secondly When we desire to obtain any publick or particular good so Act. 13. when they desired publick good on the Ministery they fasted and prayed So Hannah for her particular she fasted and prayed for a childe When we undertake any great and dangerous businesse for which we need Gods help See Matth. 4. 2. 17. 21. Act. 13. 24. 14. 23. Thirdly When we are pressed with some speciall sinne 1 Corinth 9. 27. 2 Cor. 12. 8. A man is not bound to an acknowledgement of all his particular sinnes when he comes solemnly to humble himself before God He hath not such clear light to discern sinne not so faithful a memory to retain it nor is not so watchfull to consider his wayes Psal. 19. 12. 40. 12. Eccles. 1. 15. A general repentance sufficeth because he that truly repents of all known sins repents of all sins After some scandalous fals we must be more particular Psal. 51. David chiefly spends his sorrow on that great sin In deep distresse we must search diligently to finde out the sin that provokes God Psal. 32. We should rise early on a Fast 2 Sam. 12. 16. Ioel 1. 13. It is probable that for this cause some lay on the ground others in sackcloth in the night of their Fasts not only to expresse but further their humiliation by keeping them from sleeping overmuch or oversweetly Preaching was used by Gods people at their solemn Fasts to quicken them to prayer Nehem. 9. 3. compared with 8. 8. Ier 36. 5 6. It is not unlawful to fast privately on the Lords-day the service of the ordinary Sabbath is not contrary but helpfull to the exercise of mourning and godly sorrow and when we conceive greatest sorrow for sinne it is not unlawfull to rejoyce in our redemption by Jesus Christ Christ forbad it not on that day it not convenient for a publick Fast since it should be consecrated unto God onely for that purpose We should remember the poor on that day Isa. 58. 17. Quod ventri subtrahitur illud pauperi detur The Popish Fast is a mock Fast worse then the Pharisaical which yet is condemned by Christ. First Fasting is made in
of the spiritual Combate and two other fruits of Faith which Method I shall here the rather follow because I have not yet discussed that Subject The first Question then to be resolved is What follows the purifying of the heart by faith Ans. A fighting and combating against sin and corruption Rom. 7. ult Gal. 5. 17. a Law in the Flesh and in the Spirit there is alwaies bellum though not alwaies praelium betwixt the Flesh and the Spirit In the state of Nature men are wholly in the Flesh and not in the Spirit in the state of Glory they are wholly in the Spirit and not in the Flesh in the state of Grace there is both Flesh and Spirit As long as there is a mixture of Principles there will be a mixture of our actions a Christians life is nothing but a checker-work of light and darkness The Flesh resists Divine Admonition before and in and after conversion but though it may resist God exhorting yet it cannot resist God regenerating as dead flesh cannot resist God raising it from the dead In the first moment of conversion the Flesh cannot lust against the Spirit since that is filled up by introducing the Spirit and regenerating the man The nature of this Fight First It is the contrary renitency between the Flesh and the Spirit in the whole course of a mans life 1. There is an habitual enmity of one against the other in the bent of ones spirit he is disposed both waies all the daies of his life the Will doth will and nill sin and Grace loveth God and sin there is a proneness to both sides 2. An actual Opposition when the faculties of the soul are to act on any thing that fals under a Rule they both close with it in all holy actions or sins Both these have their seconds to joyne with them Grace hath its second and Corruption its second the Devil and World side with the one and the Spirit of God and holy Angels side with the other The Devil by suggesting to the Flesh sinful thoughts presenting objects and taking all advantages The world joynes with it 1. All wicked men 2. Things and state of the world prosperity and adversity 1 Iohn 2. 15 16. they feed these Lusts Riches Honours Pleasures The Power of God the Intercession of Christ the in-dwelling vertue of the Holy Ghost joyne with Grace the Holy Ghost by his exciting and assisting grace by chasing the Devil away A natural conscience may fight against sin as well as a renewed when a mans conscience is tempted to sin often and Satan and corruption will take no denial when conscience yet resists this is properly a fight this may be in natural conscience Numb 22. 13. Dav. Psal. 73. 13. The difference between the fighting of the natural conscience and of the renewed conscience with sin 1. The conflict in a natural man is between Conscience and the Will and Affections the Will carries the Soul one way Conscience another 2 Pet. 2. 15. In a regenerate man the fight is in the same faculty between Conscience and Conscience there is Sin and Grace in every faculty a party in the Will for Grace and another for Sin this is properly the fight between the Flesh and Spirit in the regenerate id patiebar invitus quod faciebam volens Ang. The Angels and Saints in Heaven are all for good the Devils and damned all for evil One saith it is an apparent errour to affirm that a godly man cannot sin with a full consent of will Gal. 5. 17. Sanctification is in every faculty 1 Thess. 5. 23. 1 Iohn 5. 4. Two things will make it plain 1. An antecedent and concommitant willingness and unwillingness before the sin one may seem very unwilling while the lust and objects are kept asunder but bring them together the natural conscience presently sins 2. There is a willingness perse and per accidens a wicked man loves sin but for Hell 2. The fight in a natural conscience never puts sin out of dominion Rom. 6. 12 14. There may be in natural man an opposition of flesh against flesh corruption against corruption he may strive against all sin from the dictates of his understanding and his conscience but his will is never troubled at it This opposition is but weak and treacherous he hath no will to any good but a kind of woulding that is but now and then the opposition of the Spirit to the flesh is everlasting and irreconcileable Why doth not the prevailing party keep the other under when it hath gotten the victory A good man hath a twofold strength 1. Habitual a readiness to that which is good and against evil by the work of Regeneration which gives him a Will 2. Actual strength the assisting power of the Holy Ghost which calleth out the graces that are in us strengthens them God is a free Agent when his assistance is withdrawn sin prevaileth Nature opposeth sin with worldly weapons carnal considerations I shall lose my credit the Spirit with heavenly weapons the Word of God I shall offend God grieve the Spirit The Flesh gets the better of nature and at last prevails the Flesh is worsted by the Spirit Sanctification is an imperfect work in this world we are adopted reconciled justified as much at first as ever but sanctified by degrees The imperfection of Sanctification stands in three things 1. All the habits of Grace are weak 2. There remaineth still a whole body of corruption 3. All the acts which they perform here are mixt A wicked man may have fighting about corruption as Pilate had a conslict with his own soul before he gave sentence against Christ. There is a fivefold difference say some between the war in the godly and this in the wicked In the regenerate man there is the flesh against the Spirit and the Spirit against the flesh in the unregenerate there is only flesh contending with it self on several considerations on the one side flesh lusting after a present content and at the same time flesh fearing an after reckoning 2. In the unregenerate the strife is betwixt Reason and Conscience inlightened and the inordinate affection but in the regenerate man faculty against faculty in the whole man in the will somewhat which closeth with sin and somewhat which abominates it 3. In the Matter in the unregenerate the contest is onely about gross sins the gracious heart is against sin as sin and consequently against every sin 4. In the end they propound the unregenerate man to stop the clamours of his conscience and secure his soul from the danger of Hell the godly man to destroy the body of sin and please God in all things 5. In the effects the unregenerate man is given up to walk in the waies of sin but in Gods servants the longer the warre is continued the more corruption is mortified and Grace grows in him It seems their estate then in the second Adam is not better then it was
time of his Creation the Law that was proclaimed by Gods own mouth upon Mount Sinai which we call the ten Commandments whether it be in force in the Christian Church First Take the true state of the Question betwixt us and the Antinomians that deny the Law to be in force in these distinctions 1. You must distinguish betwixt the Law given to Adam in Paradise as a Covenant of life and death and as it is given in the hand of a Mediatour the Lord Jesus Christ. 2. You must distinguish betwixt the things that are contained in the Law and the binding power of the Law 3. You must distinguish betwixt the principal Law-giver and the ministerial Law-giver 4. You must distinguish betwixt the Law given by God even by the hand of Moses in the true intent and meaning of it and between the interpretation that the Jewish Doctors could make of it 5. You must distinguish betwixt the Law it self and the sanction of it The only Question is about the binding power of the Law that is Whether the things contained in the ten Commandments are by the Lord the great Law-giver commanded now to Christians The Antinomians hold the contrary quid nobis cum Mose the only rule say they they are under is the free Spirit of God enclining them by a holy renewed nature to do that which is good in his sight they are acted by a Law of love and they do the things of the Law but not because commanded in the Law they urge Rom. 6. 14. 1 Tim. 1. 9. But on the other side the Orthodox Divines say That it is true our light is only from Christ and the Spirit of God dwelling in us is the fountain of all the good we doe but yet say they the Lord hath commanded his holy Law to be our Rule which we must look to which if we transgresse we sinne and are to account every transgression of it a sinne and so are to be humbled for it and to walk as those which have offended a gracious God Reasons to prove the moral Law still in force to believers First Some places of Scripture prove it as Mal. 4. 12. Eccles. 13. 4. Matth. 5. 17. Think not saith Christ that I am come to destroy the Law I am not come to destroy but to fulfill it So Matth. 22. 37. Rom. 3. 31. Rom. 7. 22. Rom. 13. 9. Iam. 2. 8 10 11. Ephes. 6. 2. Revel 22. 14. which Scriptures make it clear that believers are under the moral Law Secondly If believers be not under the Law then they do not sin if they do contrary to the Law or neglect the things commanded in the Law For where there is no Law there is no transgression Thirdly Because the Lord when he doth promise in the Old Testament the new Covenant he doth in that Covenant promise to write his Law in their hearts there should be such a sutablenesse between their spirits and the Law of God that they should carry the counterpane of it in their hearts It is a presumptuous speech to say Be in Christ and sinne if thou canst for Davids murder after he was in Christ was a sinne 2 Sam. 12. 13. In many things we offend all Jam. 3. 2. 1 Joh. 1. 8. Some object and say that this is an argument we are freed from it Because their heart is so willing to conform to Gods will that they shall need no other rule to walk by but their own Spirit Answ. If there be that conformity in them yet the readinesse of the childe to obey his Fathers will doth not take off the command of the Father Fourthly The moral Law is in effect nothing but the Law of nature we owe it to God as our Creator Beleevers are freed from the Law 1. As a Covenant of life Do this and live they have no need to look for life that way they have it at a better hand and a cheaper rate for eternal life to them is the gift of God and the purchase of Jesus Christ. 2. From the rigour of the Law 3. The irritation and coaction of it 4. From the condemning power and the curses of it The Law is 1. A glasse to reveal and make known unto us the holinesse of God and the will of God and secondly to make our selves known to our selves by the Law comes the knowledge of sin Rom. 3. 20. 2. It is a Foil to set off Christ it drives them out of their own righteousnesse and makes them highly prize Christ and the benefits by him Rom. 7. 24 25. 3. It is a perfect Rule of all our obedience 4. The meditation of the terrours of the Law and the threatnings and curses which the Lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption Luk. 12. 5. 1 Cor. 9. 29. The Antinomians cry Away with the Law and what hath the Law to do with a Christian and they say that such a one who preacheth things out of the moral Law is a legal Preacher they say the love of God shed abroad in our hearts and the free Spirit is our rule None ought to be legal Preachers that is to preach salvation by keeping of the Law only the Papists are such See Rom. 6. 14. Col. 2. 24. But the Law must be preached as a rule of obedience and as a means to discover sin and convince men of their misery out of Christ Gal. 3. 23. The Law habet rationem speculi fraeni regulae The moral Law is a glasse to reveal sinne and the danger of it a glasse to discover it and a Judge to condemn it 1. A Glasse to reveal sin 2. A Bridle to restrain it 3. A Rule both within and without First A Glasse to reveal sin It discovers 1. Original sin I had not known lust but by the Law 1. It sets before us the Primitive righteousnesse wherein we were created 2. That there is something in us perfectly contrary to all this Colos. 1. 21. Acts 13. 10. 3. It discovers to us the dominion that this sinne hath over us Rom. 6. 12 14. 7. begin 4. Shews a man the filthinesse of this sinne 2 Corinth 7. 1. Iames 1. 21. Titus 1. 15. 5. Shews that this sin hath seminally all sins in it Iam. 1. 14. 1 Iohn 2. 15. 6. It discovers the deceitfulnesse of this sinne Ier. 17. 19. Iam. 3. 15. Act. 13. 10. Iude v. 11. 7. Shews a man the demerit and miserable effect of this sin Rom. 8. 12. 2. Actual sin it shews 1. Every sin dishonours God his glory is denied debased 2. The perfection of the Rule Rom. 7. 12. 3. The harmony of the rule Iam. 2. 10. 4. It s spirituality it discovers the thoughts and intents of the heart 5. The infection of sin to a mans self if it be inward to others if outward it is called rottennesse plague leprosie 6. That one act of sin
alwayes bound not to deny his faith and religion either by word or deed A man is noâ— bound alwayes to speak the truth but he is bound never to lie seign or play the hypocrite All the Commandments are delivered negatively save the fourth and the fifth 5. The Lord that gave us his Law made none for himself and being the Law-giver he is above his own Law and may dispense with it upon his own will and pleasure as he did to Abraham commanding him to offer up his onely Sonne in Sacrifice which being commanded was to him just and honest by speciall prerogative which in another had been dishonest and unjust 6. The meaning of every precept must be taken from the main scope and end for which it was given and all those things to be included without which the precept cannot be performed therefore one and the same work may be referred to divers precepts as it pertaineth to divers ends 7. Under one vice expresly forbidden all of the same kinde and that necessarily depend thereon as also the least cause occasion or incitement thereunto are likewise forbidden Mat. 5. 21 22 27 28 29. 1 Thess. 5. 22. Under one duty expressed all of like nature are comprehended as all meanes effects and whatsoever is necessarily required for the performance of that duty The cause is commanded or forbidden in the effect and the effect in the cause 8. Where the more honourable person is expressed as the man let the woman understand that the precept concerns her where the duty of one man standing in relation to another is taught there are taught the duties of all that stand in like relation one to another as when the duty of one Inferiour toward his Superiour is taught there is taught the general duty which all Superiours owe to those that be under them which Inferiours owe to those that are over them and which Equals owe one to another 9. The Law forbids the doing of evil in our own persons and the helping or furtherance of others in evil though but by silence connivence or slight reproof and it commands not onely that we observe it our selves but that we preserve it and what lieth in us cause others to keep it Thou thy Sonne and thy Daughter must go over all the rest of the Commandments as well as the fourth 10. The Law is set forth as a rule of life to them that be in Covenant with God in Jesus Christ God in Christ is the object of Christian religion and of that obedience which is prescribed in that Covenant That immediate worship and service which we owe to God and must perform according to his prescription which is usually called Piety or Godlinesse is taught in the Commandments of the first Table Our Saviour reduceth the summe of these Commandments to this one Head Thou shalt love the Lord thy God with all thy heart soul strength and thought that is whatsoever is within thee or without thee even to the losse of thy life goods and good name all must yeeld to the Lords calling whensoever he will make trial of thy love towards him This particular duty may well comprehend all the rest for as is our love so is our faith and obedience God is loved above all things when in all that he promiseth he is believed and in all that he commandeth he is obeyed The general sins against the Commandments of the first Table are 1. Impiety which is a neglect or contempt of Gods true worship and service inward and outward Isa. 43. 22 23. 2. Idolatry which is the worship of false gods or of the true God after a devised manner of our own Amos 5. 26. That duty which we owe unto men by the Lords Commandment and for his glory which is usually called honesty or righteousnesse is taught in the Commandments of the second Table Our Saviour bringeth them to one head Thou shalt love thy Neighbour as thy self that is without fainting coldnesse delay or feigning from the heart fervently when and so long as occasion is given By Neighbour is meant not only our Friend or Kinsman but whosoever and of what Countrey soever that wanteth our help especially he that is of the houshold of faith The general sins against the Commandments of the second Table are 1. Inhumanity and injustice when we disregard our neighbour or deal injuriously with him 2. Partiality in affection when we love our friends but hate our enemies favour some for carnal respects contemn others that are to be respected Six Commandments are set down in many words and four nakedly in hare words as the sixth seventh eighth and ninth because men will easily be brought to yeeld to them The Scripture shews to man two wayes of attaining happinesse one by his own works called the Law the other by faith in Christ called the Gospel The Law driveth us to Christ and faith doth establish the Law Rom 3. 31. The Summe of the Law is abridged in the ten Commandments which God delivered on Mount Sinai and after wrote in two Tables This declareth our whole Duty 1. To God immediately which is in the first Table 1. Principal to make him our God Command 1. 2. Lesse principal in regard of 1. Sorts of worship to be performed unto him which are two 1. Solemn Command 2. 2. Common Command 3. 2. The giving of a set time to him Comman 4. 2. To God mediately and immediately to man for Gods sake in the second Table here his duty is shew'd 1. Severally to 1. Some kinde of persons specially Command 5. 2. To all generally in regard of 1. Their Persons for 1. Life Command 6. 2. Chastity Command 7. 2. The things of their Persons both Goods Command 8. Good Name Command 9. 2. Joyntly to all these in regard of the first motions of the minde and will in Command 10. CHAP. II. Of the first Commandment THou shalt have no other Gods before me SOme Divines judge that those words I am the Lord thy God which brought thee out of the Land of Egypt do contain the affirmative part of the first precept and the latter Thou shalt have no other Gods before my face the negative For these two sentences are elsewhere often joyned together as they be here and our Saviour citing the first Commandment rehearseth it thus Hear O Israel the Lord our God is one Lord. Besides say they if the words be not conceived as a form of commandment yet it must necessarily be understood to command the Worship of the true God and it so pertains to the understanding of the Precept that it cannot be separated from it Other Divines hold the first words to be a Preface to all the Commandments Buxtorf de Decalogo saith these words contain an Enunciative not an Imparative speech therefore they are not a Precept but rather a general Preface to the whole Decalogue in which reasons are brought why we are bound to obey him
in us and the full accomplishment of happiness in the Kingdom of Heaven One Reverend Divine now with God saith The duties required more particularly may be referred to two heads Some respect the Essence and Nature of God some the Authority and Dominion of God even as Subjects owe some things to their Prince in regard of his Person some things in regard of his Power of Government so do we the Creatures to our King and Creator The former may fitly be tearmed duties of dependance because they do naturally flow from that total dependance upon God the first being which must needs be found in all secondary beings and because they be certain necessary acknowledgements of our such dependance The latter may be termed Duties of Conformity because in and by them we do conform our selves unto the Will and Authority of God and by both become perfectly subject unto him Duties of dependance in general are those by which we exercise all the powers of our souls upon God principally and above all other things so far as his excellent Nature is fit to be their object for seeing He is the most excellent of all things and doth please to make known unto us his excellencies we should labour to be wholly united to him that is so excellent Duties of Conformity in general are all those by which we order the powers of our souls toward other things according to his good will and pleasure made manifest unto us Our duty concerning God is to know him and his will to believe in him according to his Promises to remember him alwaies and to esteem him above all things to trust wholly upon him to love desire fear and delight in him above all other things and with all our hearts Our duty in respect of good things Spiritual and Temporal is to exercise our wils affections thoughts speeches much more on Spiritual good things then Temporal and to keep them very moderate towards earthly benefits Our duty concerning sin is to hate it fly from it grieve for it be ashamed of it and angry with it more then any natural evil thing The particular duties here required are 1. Perfect knowledge of God in Christ which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his Word and Works specially in the Covenant of Grace and that for measure and degree fully We cannot comprehend God as he is in himself but as he hath manifested himself we ought to know him for knowledge is the guide of the affections the beginning of grace the ground of Worship When we know God as he hath manifested himself then do we come to believe desire fear and love him and trust in him as he requireth We cannot have God our God till we come to know him in Christ therefore it is promised to all the godly in the new Covenant they shall all know me 2. Acknowledgement which is an effectual and affectionate perswasion of the heart not onely that God is but that he is the onely Lord Eternal and Almighty most Wise most Holy most Righteous most Gracious and Merciful most Faithful and True the Creator Governour and Preserver of all things the Supreme Soveraign Judge of all the world and peculiarly the God and Saviour of his people that he hath chosen unto himself and with whom he hath entred Covenant of his free mercy in Jesus Christ. 3. Estimation which is a most high prizing of God according to his Worth and Dignity as the chief Good and our onely all-sufficient portion The estimation we have of any thing must be correspondent to the goodness of it But God is good above measure and our estimation of him should know no measure 4. Faith which is a lively motion of the heart whereby the soul doth invincibly cleave and stick unto God in Christ and unto the word of his Covenant as containing the chief good of man To believe is not barely to assent to the thing which is propounded to be believed for the authority of the speakers who cannot lie as the assenter is perswaded but to adhere to the Word of Truth as certain good and sweet both simply and in comparison Two things are required in Faith Something true and good to be believed and a firm certain assent and adherence to it Thus we are commanded to believe in God through Jesus Christ neither doth Faith respect the Promises Narrations and Prophecies of the Word onely but the Commandments and Threatnings also Psal. 119. 66. 2 Chron. 34. 19 21 27. Ioh. 3. 5. By Faith we possess the Lord as our own and hold fast unto him in whom all help and comfort is to be found 5. Confidence or Affiance whereby we trust lean rely or stay upon the Grace of God in Christ Jesus with assured security in the way of his Commandments for pardon of sin deliverance from all evil and the supply of all good Temporal and Spiritual according to his faithful and never-failing promise This is ever joyned with the true knowledge of God and in nature is of great affinity or rather all one with justifying Faith Who so reposeth all his confidence in God he taketh him in so doing for his God We are to trust in God for the giving and maintaining of all our good both temporal and eternal leaning on him for all defence and deliverance from evils spiritual yea and corporal casting all our care on him having no confidence in the flesh no duty is more frequently pressed in Scripture then this of confidence in God Hope in God is an inseparable companion of Trust which is an assured quiet expectation of what good promised is not yet accomplished grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scripture commended by many promises Psal. 27. 14. 31. 14. 34. 8. Lam. 3. 26. Psal. 37. 7. 131. 3. 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. 40. 4. 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18 19. Psal. 31. 24. 33. 20. Psal. 35. 21. 37. 9. 34. Psal. 9. 18. Isa. 49. 23. 40. 31. 6. Love of God in Christ which is a spiritual motion in the reasonable part presupposing Knowledge and Affiance whereby the soul goeth forth to embrace and possess God as the chief Good and with most pure earnest and constant affection to maintain communion with him Love is an affection of union it knits to the thing beloved and would not want the possession of it Love we see makes man and woman one and so doth couple us to God The body is carried by weight into his proper place so is the soul by love which is the weight of the soul unto its proper object Many promises are made to them that love
so absolute a Soveraign that when he hath manifested his good pleasure all should be husht and ended and therefore after that he which will fume and take on doth offer indignity to God and neglect his due subjection to that Soveraign Prince of his life whom he ought above all things to regard And so much for the abuse of those holy things which are intermingled with our common affairs Now it follows to speak of the dishonour done to God in disordering of our common actions so far as they touch himself and the things by which he hath manifested himself to us Now these are 1. Inward 2. Outward Inward in regard of Gods Works or our own In regard of Gods works first by ascribing them wholly and principally to other causes without taking any notice of him at least any diligent notice As for example First To Fortune or Chance good or bad if a man go and finde a thing of price to his enriching or so have any other sudden and unexpected benefit coming unto him this he doth in his minde ascribe to good luck and saith that he had great good fortune Contrarily if he go on the way and there lose something of value and price he storms and saith he had bad luck or if any occurrent fals out that disappoints his present hopes he in his minde looks no higher but thinks it ill luck as the Priests of the Philistines told the Princes that if the Kine did not carry the Ark directly towards the way of Bethshemesh then all the misery which had befaln them by Mice and Emerods was but some chance that had befaln them Again men impute Gods works sometimes to the course of nature so as to thrust out him the Authour of Nature or else to tie him to any inferiour cause in nature Thus the Atheist saies it comes by nature that some years are unseasonable and some again seasonable Nature is Gods instrument being nothing else but that common course which he hath established in things if men therefore would from nature ascend higher to the Authour Maker Ordainer of nature which hath by his great wisdome established that course herein they would not sin for God doth work things according to his own determination by usual and natural means most commonly but to be so intentive to nature as to have no thought or but weak few and slender thoughts of God this is a grievous profaning of his Name A third thing which men do impute Gods works to to his dishonour is their friends and foes their benefactors out of good will and their malicious adversaries out of their uncharitableness as the Israelites looked to Assur not to God in whose hand Assur was as a rod and contrarily being succoured by their well-willers they ascribed all to their policy wisdome and friendship Lastly Men ascribe things to their own wisdome care industry pains courage thinking within themselves that their hand hath gotten much that their sword hath saved them as the King of Assur boasted what great matters he had done and Nebuchadnezzar boasted that it was great Babel which he had built Now when any of these things fortune nature our friends our foes our selves are so thrust betwixt God and us that we see not God because of our fond doating on these either feigned or subordinate causes here God is exceedingly dishonoured Another way of dishonouring God in his works is by perverting them to evil and vile purposes and ends 1. By hardening our selves in our sins from his long-suffering patience and forbearance as Solomon saith most men do because sentence against sinners is not speedily executed therefore are they fully bent upon mischief and as the Apostle chargeth them Rom. 2. to heap up wrath to themselves against the day of wrath by turning Gods grace thus into wantonness 2. When men charge Gods actions with unjustice and so either deny or blemish his providence especially in case of crosses befalling them so taking occasion to murmure and be impatient as Iob was by fits and as it is often seen in good men but most of all in bad as they said Where is the God of judgement When men take occasion from any of Gods works to repine against or entertain hard conceits of him this is a grievous sin and a dishonouring of him in his works 3. When men grow proud of his benefits thinking highly of themselves because of those good things he hath undeservedly bestowed upon them and are lifted up as if they had not received them for God gives his mercies to better purposes then to swell the heart as some man because he hath wealth thinks himself better then all that have less thinks that he may be dispensed with in sins that he should not be called upon to such and such duties and contemns others in comparison of himself So did Nebuchadnezzar abuse Gods advancement of him to be lifted up yea Davids heart was somewhat lifted up and be grew secure and therefore proud and Uzziah also for this is a disease marvellous hard to escape which is the true cause why the Lord is fain to be narrow-handed toward his servants in regard of these things because he would not have this pernicious disease to grow upon them and sees that out of abundance it would come forth such is their weaknesse The last abuse of Gods works is by hardening our hearts against them and a wilful refusing to be brought unto that amendment which we might if we would see plainly that he intends as Pharaoh hardened his heart against the wonderful works done by Moses and the wicked Pharisees hardened their hearts against all Christs miracles then which what greater despight can we offer to God to resolve we will not go though he leade and though he drive us or that we will go on though he hold us back with a kinde of violence And these be the principal waieâ— of dishonouring God in his works 2. We dishonour him in our works by mis-intending them either to ends lawful in excessivenesse or to unlawful ends as for example when men labour in their calling onely or chiefly to be rich when men do eat onely to fill the belly most of all if men do these for wrong ends as to do a work in ones calling to anger another or the like for herein we do sinfully pervert the order that should be observed and cast our eyes from him upon whom they should alwaies be fixed as Iehu in exalting of justice in Ahabs family aimed at nothing but the lifting up of himself and establishing the Kingdome to his own house This is a living to ones self and a serving of ones self whereas we ought no longer to live to our selves but to him which hath redeemed us The common sin of mankinde and that which doth stain and defile all the Moralities of unsanctified men causing that those things of theirs are abominable before God which to men carry the most glorious appearances
word all wanton and uncleanly speeches phrases songs that may be and is called wanton which tends to satisfie unlawful lust in ones self and to provoke it in another Words that may enkindle and enflame grosse words tales of unclean acts and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them This is that which the Apostle cals rotten communication when he saith Let no corrupt or rotten communication come out of your mouths and again It is a shame to name the things that are done of them in secret When a man talks of any impure action with delight when he maketh mention of any impure part or deed with intent to stirre up others especially when he doth sollicite another unto this deed by such speeches or means this is an horrible sinne for nothing then stands betwixt words and deeds but want of opportunity This is the breach of this Commandment in Word Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action or the action it self 1. In regard of things leading to the action there is wantonnesse or lasciviousnesse so the Scripture cals it in the several parts of the body the eye the ear the foot the hand And 2. In the whole body as all impure imbracings and kissings which is called by the Apostle dalliance or chambering and mixed dancing of men and women especially if it be a wanton dance with a wanton ditty Thus is this Commandment broken by actions leading to the leud deed Now by the deed it self either out of Matrimony or in Matrimony Out of Matrimony by two sins 1. Uncleannesse 2. Fornication Uncleannesse is all strange kinde of pleasure by this act where it is done otherwise then according to the rule of nature this is either with others or with ones self There is a self-pollution 1. Speculative in wicked and unclean thoughts therefore God is said to be The searcher of the heart and reins which are the center of those lusts Matth. 5. 28. 2. Practical in unclean acts Some Divines say polluting of ones self is a greater sinne then the polluting of others because it is against a greater relation but in polluting others they pollute themselves therefore that is the greatest sinne Fornication is when two single persons that have not entred into a Covenant of Marriage do abuse each others bodies It is called Fornication à fornicibus in quibus Romae solebant meretrices prostrare from the vaulted houses where such strumpets used to prostitute themselves 1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin vers 13. 1. It crosseth the end of Gods Creation The body is not for fornication but for the Lord. A third Argument is drawn from the glorious resurrection vers 14. glory and immortality shall be put on the body therefore it should not be polluted here A fourth Argument is drawn from the spiritual relation between the body and Jesus Christ it is a member of his mystical body ver 15. A fifth from the spiritual Union between the body and the Lord vers 16 17. A sixth from the intrinsecal pollution that is in the sinne of fornication above other sins vers 18. No sins are more against ones own body A seventh Argument is taken from the inhabitation of the Spirit in them vers 19. They are dedicated to the Lord no unclean thing might come into the Temple when it was dedicated to the Lord 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves soul and body unto God Ye are not your own vers 19. therefore Gods it is an act of justice suum cuique tribuere The ninth is drawn from the act of redemption v. 20. You are bought with a price Christ hath purchased the body as well as the soul therefore you should gratifie God with both It is a fearful sinne No fornicatour shall enter into the Kingdom of Heaven 1 Cor. 5. 11. 6. 9. Reasons 1. It is a cause of many other sins Prov. 23. 28. 2. A punishment of other sin Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24 26 28. 3. It is directly opposite to sanctification 1 Thess. 4. 3 4 5 7. 4. No sinne is committed with such delight and pleasure as this is and therefore it must bring in the end more bitternesse to the soul therefore the Scripture speaks so often of the bitternesse of this sinne Heb. 12. 15 16. Iob 13. 26. These tricks of youth will be bitter to men one day Prov. 5. 3 4. Eccles. 7. 27 28. See Iob 3. 12. Prov. 6. 30 31. Heb. 13. 4. Rev. 21. 8. The Turks thus punish whordom they take the paâ—ch of a beaâ—â— new killed and cutting a hole thorow thrust the adulterers head in this dung-wallet and so carry him in pomp thorow the streets Some Countreys punish it with whipping others with death The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate was death Levit. 20. 10. Thus is this Commandment broken out of marriage in marriage it is broken by the married in regard of others or themselves In regard of others by the sinne of adultery which is coming near another mans husband or wife For whoremongers and adulterers God will judge and those that do such things shall not inherit the kingdom of Heaven He that committeth this sinne doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever Therefore the Lord in the Decalogue hath placed that Commandment as a greater before that of theft and Salomon Prov. 6. 30 35. maketh the Adulterer farre worse then a thief because he may make satisfaction to a man for the wrong he hath done him so cannot the Adulterer That is a dreadful Text Prov. 2. 19. The mother of Peter Lombard the Master of the Sentences and Gratian the Collector of the Decrees and Peter Comestor an Authour of School-Divinity was but a whore and she being near unto death confessed her sinne and her Confessour reproving the crime of her adultery committed and exhorting her to serious repentance she answered she confessed adultery was a great sinne but when she considered how great a good followed thence since those her sons were great lights in the Church she could not repent of it A Papist in Queen Maries time taken in adultery in Red-Crosse-street said Yet I thank God I am a good Catholick Sylla sirnamed Faustus hearing that his Sister had entertained two adulterers into her service at once which were Fulvius Fullo and Pomponius whose sirname was Macula he put it off with a jest upon their names Miror inquit sororem meam Maculam habere cum Fullonem habet Of this sinne there are two kindes First Single
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
restrained to a several degree of sin but a differing and distinct kinde of sin from those that went before 6. Our Saviour Christ the best Interpreter of the Law doth so expound it Mark 10. 9. when reckoning up all the Commandments of the second Table in stead of Thou shalt not covet he saith Thou shalt not deprive or bereave a man of ought he hath that is covet or desire to have any thing that is his though it be neither by wrong nor fraud which two are forbidden in the words next before but rest in that which God hath given thee Mr. Lyford therefore adds the particular coveting here forbidden is discontentednesse with that we have wishing and longing after that which is anothers Christian contentation is the inward quiet gracious frame of spirit freely submitting to and taking complacency in Gods dispose in every condition It is said of Socrates though he were but a Heathen that whatever befel him he would never so much as change his countenance he got this power over his spirit meerly by strength of reason and morality All contentment ariseth from conjunction of suitables This is the difference between contentment and satisfaction contentment is when my minde is framed according to my condition satisfaction is of a higher nature when a mans condition is fitted to his minde Motives to contentednesse 1. From God 2. From our selves First From God Consider 1. Whatsoever we have more or lesse is the portion which God hath allotted us and whatever portion he allots any it is from his free grace 2. He is infinitely wise and regards not one man alone but his purpose which he hath to all men 1 Cor. 1. 25. 3. He hath just reason to give us no more because we provoke him 4. God hath given to every Christian such things as they are bound to be content withal He hath freely pardoned them He hath given them the promise of eternal life and He doth all this in a continual exercise of free and rich grace Secondly In respect of our selves we have reason to be contented Consider 1. The good we have had from God already 2. Remember the submission we made to God in the day of our conversion Levit. 26. 41 42 43. Luke 19. 23. 14. 33. 3. It is our wisdome to be contented because it is to make a vertue of necessity 4. There is nothing so unhappy as for a man to have his portion in this life Psal. 17. lat end 5. We are freed from many and the worst temptations if God keep us low a full body is subject to diseases 6. We shall use the good things God gives us the better Phil 4 11. 7. We need not much Give us this day our daily bread nature is content with little grace with lesse The way to get contentednesse 1. Aim at a right end in thy life viz. The glory of God this cannot be crossed 2. Get humility think your selves worthy of no good all evil 3. Use discretion in considering indifferently both what good thou hast as thou art and what evil thou shouldst have if thou hadst thy deserving and weigh thy comforts and crosses together Every Christian is to make conscience of his thoughts Isa. 55. 7. Reasons 1. They fall under the notice and judgement of God Psal. 139. 2. Amos 4. 13. Matth. 9. 4. 2. Most of Gods displeasure hath been declared on men for their evil thoughts Gen. 6. 5. Ier. 6. 19. Luk. 1. 51. 3. One of the chief things taken notice of in the day of judgement is mens thoughts 1 Cor. 4. 5. 4. Because of all sins thoughts are most considerable First For the danger of them 1. They beget carnal affections first we think and then we love they blow up the sparks of lust 2. They are the ground of actions Isa. 59. 4. Secondly In regard of their number Isa 57. 20. 5. Because one is best known by his thoughts Prov. 12. 5. They are the most native off-spring of the minde and freest from constraint Isa. 32. 8. The principal lust ingrosseth the thoughts 6. It is a great note of sincerity to make conscience of our thoughts Phil. 2. 10. Prov. 6. 18. 15. 20. Psal. 119. 113. 7. Gods eye is especially on them The cure of evil thoughts 1. Pray for a new heart a principle of regeneration Ephes. 4. 23. 2. Get those sins mortified which specially ingrosse the thoughts pride envy covetousnesse uncleannesse revenge Prov. 6. 14. 3. Get a stock or treasure of sound knowledge the minde of man is alwaies working My reins instruct me in the night season Prov. 6. 22. Deuter. 6. 6 7. Matth. 13. 52. 4. Inure your selves to holy meditation Psal. 119. 59 99. 5. Be diligent and industrious in some lawful imployment a soft and easie life is full of vanity and temptation too much imployment hinders duty and too little furthers sin 6. Constantly watch over the heart for suppressing evil thoughts Prov. 4. 23. and over the senses for preventing of them Iob 31. 1. 7. Be much humbled for evil thoughts they grieve the Spirit his residence is in the minde Acts 8. 32. we should labour to approve our thoughts to God as well as our actions to men Psal. 139. 23. The Law of God cannot be perfectly fulfilled in this life The Papists say a man may fulfil the Law We say the perfect fulfilling of the Law to man fallen is impossible originally it was not so but accidentally it is See Down of Justification l. 7. c. 6. There is a difference between the keeping or observing of the Law and the fulfilling of it which the Papists seem to confound All the faithful by their new obedience keep the Law according to the measure of Grace received Ephes. 4. 7. but none fulfill it Iohn 1. 2 3 4 5. 3. 22 24. They have received a new and Divine Nature by which they are made like unto God and Christ God puts his Spirit within them and inableth them to keep his Commandments and to walk in his Judgements and to do them The Law is spiritual 1. It requires a holy nature Luke 10. 27. with all thy strength that God gave thee and the Law requires 2. It requires holy inward dispositions Deut. 6. 5. 3. Holy actions Gal. 3. 10 11 12. There is more required of an unregenerate man then of Adam in his innocency as the righteousnesse which will justifie an Angel will not justifie a sinner The Precept of the first Covenant is not abolished by the Law but the Lord requires of every man out of Christ perfect personal and perpetual obedience as he did of Adam in the state of innocency 1. Because the Soveraignty of God is still the same when he gave Adam a Law it was an act of Soveraignty 2. The Law is the same it was before the fall just holy and good 3. Mans obligation to God under the Law is the same 4. God ever intended to keep
kinde of his reward and according to the measure of his work the degree of his reward As a man soweth so shall he reap that 's for the kinde and he that soweth sparingly shall reap sparingly he that soweth bountifully shall reap bountifully that 's for the degree Doctor Hackwell on Dan. 12. 3. Those Arguments that are usually brought out of Scripture do not necessarily inferre it the places brought to prove it are Daniel 12. 2. 1 Cor. 15. 42. Matth. 19. 28. Iohn 15. 3. Some think that no place carries it more fully then that 2 Corinth 9. 6. Every man they say shall receive a reward not only according to the quality of his works but according to the measure and degree of them which that place seems to intimate therefore there shall be different degrees of glory according to their different degrees of grace Peter Martyr on 1 Cor. 15. 41. is against it and a worthy Divine of our own follows him Cameron disputes this Question at large Tomo 2 do praelect in Matth. 18. 2. and holds that there shall not be different degrees of glory Spanhem Dub. Evang. part 3. Dub. 135. handleth the Question learnedly and largely and is for the negative Altingius in his 2d Tome part 1. Probl. 64. disputes this Question and holds the affirmative Davenant Rivet B. Hall D. Hackwell and divers others for the affirmative As in heaven there is gradus foelicitatis so cognitionis Paraeus It is such a controversie as Rivet well observeth in which men may hold either way Salvo fidei fundamento because both sides alledge probable reasons Henry the 7th as Sir Francis Bacon shews had a three-fold right to his Crown By Birth Victory and Marriage A Christian hath a four-fold right to eternal life 1. By Gift 2. By Birth 3. By Marriage 4. By Victory Aquinas hath this Question Utrum beati qui erunt in Patria videbunt poenas damnatorum and resolves they shall because it makes to the perfection of their blessednesse Opposita juxta se posita magis elucescunt They shall perfectly see the punishment of the wicked that their blessednesse may the more content them and they may give more abundant thanks to God The Schoolmen say at the day of Judgement the damned shall see the glory of the Saints partly propter invidiam because they shall envy at their prosperity and partly propter privationem It is usually said that grace and glory differ not specifically but gradually that grace is glory begun and glory grace perfected therefore grace is called glory 2 Cor. 3. lat end But say there was perfect grace in Adam and Christ though they were not received into glory and that perfect grace is not glory though it can be in none but such as are glorified Christ in respect of his soul was Comprehensor though Viator in respect of his body Vide Aquin. par 3. Qu. 19. Art 10. Adams grace was perfect in suo genere but not simpliciter the same also may be said of that grace wherein the apostate Angels were created Whether the blessed Saints after the end of this world shall inhabit this earth or at least often visit it Curiosè quaeritur doctè ignoratur Voet. Biblioth Studiâ—s Theol. l. 1. c. 9. D. Willet upon the Romans holds the affirmative as I remember and grounds it on that place of Mat. 5. 5. Some urge that place in Peter A new heaven and earth wherein dwelleth righteousnesse that is righteous persons FINIS This about Shame should have come in among the compound Affections after Zeal BOOK VI. Pag. 578. and was sent heretofore but came too late That I may not emit any main Affection though I mentioned before but three compound Affections I shall adde something of Shame Of Shame IT is sometimes a vertuous habit and disposition in the minde consisting in a mediocrity between two extreams Impudence Ier. 8. 12. and Bashfulnesse or Cowardise Luke 9. 26. so men are said to be modest or shamefac'd Ephes. 5. 12. 2. A perturbation of the minde when our hearts smite us for some grievous sin Ezra 9. 6. 3. It is taken for infamy and publick disgrace when a man is made a spectacle of shame and derision to others Zeph. 3. 11. so men are ashamed put to shame Hab. 2. 10 11. Shame is a meer confusion as the Hebrew word signifies a jumbling together of passions It is a stirring of grief fear hatred distrust anger against some reproachful thing in regard of our selves or others therefore shews it self by blushing weeping It makes a man hide himself and he dare not look upon another We must be ashamed of 1. Foul sinfull and unclean deeds 2. The company and fellowship of sinners 3. The deserved punishment of sin 4. The shews and appearances of sinne We must not be ashamed 1. Of good deeds as Paul was not of the Gospel 2. Of reproaches for well-doing we should contemn such contempt 3. Of good men suffering such punishments and reproaches as Oâ—esipâ—â—rus was not of Paul Phil. 4. 4. Of poverty or affliction AN ALPHABETICAL TABLE A ABarbanel commended l. 1. p. 112 Aben Ezra commended ib. Actions How we dishonour God in our common Actions l. 9. p. 805 806 Acts. Acts of the Apostles why so called l. 1. p. 45 Who are the best Expositors of it l. 1. p. 46. Adam Adam his first sinne was a great sinne l. 4. p. 304 305 306 The time of his fall uncertain l. 4. 304 The evil consequents of that first sinne l. 4. p. 306 Adoption l. 7. p. 510 511 Adultery what l. 9. p. 841 842 Affections Affections how they are called and what they are l. 7. p. 546 547 God doth his people good by them l. 7. p. 599 654 Their finfulnesse l. 7. p. 547 548 Marks of sanctified affections and means to sanctifie them l. 7. p. 548 549 Particular affections l. 7. p. 540 550 551 The simple affections l. 7. p. 551 552 The compound l. 7. p. 573. to 579 Affections in God l. 2. p. 167 Agony what l. 5. p. 429 Air divided into three regions and the use of it l. 3. p. 239 240 All-heal an herb very medicinal l. 3. p. 255. m. All sufficient God is All sufficient l. 2. p. 143 144 Amazement double l. 5. p. 429 Ambition l. 4. p. 339 340 Amos when he wrote who best interpret him l. 1. p. 39 Auabaptists confuted l. 3. p. 295. l. 8. p. 668 669 670 671 672 Amen an Hebrew word and what it signifies l. 8. 654 We should say Amen to others prayers ibid Angels Angels why not spoken of in the Creation and when made l. 3. p. 236 Their Names Nature and divers Questions about them l. 3. p. 268 269 270 271 272 273 274 275 276 278 279 Do not move the Heavens l. 3. p. 235 Angelici a sect of hereticks l. 3. p. 275 Anger Anger what in God l. 2. p. 170 171 What in us the
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
Almighty God all that Christ suffered so far as can be suffered without sin Zach. 13. 7. Mr. Hookers Gift of gifts on Titus 2. 14. There are eight things in hell pains which by no means Christs soul might suffer Darknesse destruction death and fire of hell remorse rejection malediction and desperation of the damned B. Bilsons Redempt of Mankinde by the death and bloud of Christ. p. 49 50 51 52 53. Vide Sandfordum de Descensu Christi ad Inferos l. 3. p. 152 ad 179. Bilson saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which Saint Luke Act 2. expresseth Davids meaning doth alwaies note hell in the new Testament p. 170 171. But Sandford opposeth this de Descensu Christi ad Inferos p. 40 c. Nec valce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Smalcii à priscis emendicatuÌ„ Ego dico tibi hodie ubi ponatur distinctio cris mecum in Paradiso nempe post diem Judicii Nam evertit hoc 1. Lectio Syriaca Ego dico tibi quia hodie cris mecum in Paradiso Et 2. Hodie illud salvatoris respondet quando latronis Dr Prid. Fascic Controvers Theol. cap. 4. de Eccles. Haec elusio inquit Suarez non interpretatio cùm dicat Christus petitionem latronis implendam esse eo ipso die Sandford de Descensu Christi ad Inferos Bishop Usher of Limb. PatruÌ„ Loquendum ut vulgus sentiendum ut sapientes Aristot. in Top. Of the Hebrew word Sheol and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See my Hebrew Greek Critica Infernus ab inferendo deducitur eò quod mortui efferantur domo humo inferantur Sanfordus de Descensu Christi ad inferos p. 68. Vide plura ibid. The Vulgar renders it Abire Act. 13. 4. Venire Act. 18. 5. 27. 5. Devenire Act. 9. 32. Supervenire Act. 11. 27. 27. 10. Quem admodum victoris triumphus duplex esse solet unus quidem in ipso campo quo hostes prosternit alter in civitate regia quo de victoria ante parta amplissimam gloriae affluentiae dominationisque mercedem capit ita Christus triumphavit dupliciter primò quidem in ipsa cruce ubi hostes devicit deinde verò in resurrectione ascensioneque ubi hujuscè victoriae suae luculentum fructum adâ—ptus est Sanfordus de Descensu Christi ad inferos lib. 4. The Exaltation of Christ is that glorious or happy estate into which Christ entred after he had wrought the work of our Redemption upon the crosse Mr. Perkins on the Creed Phil. 2. 4. Heb. 2. 7. 1 Pet. 1. 11. a Exaltationis graduâ— tres fuere totidem gradibus extremae humiliationis oppositi scilicet resurrectio à mortuis opposita morti ascensio in Coelos Desconsui in Sepulchrum ad inferos Sessio ad dextram Dei permansioni in Scpulchro in statu mortis vel apud inseros Ames Medul Theol. l. 1. c. 23. Rose that is his body rose the God-head could not the soul did not From the dead that is out of the grave Estey Resurrectio Christi fuit totius humanae naturae quae antea per mortem ceciderat Respectu animae fuit ab inferis vel à statu Dominio mortis cui anima prout pars erat humanae naturae fuit subjecta Respectu corporis fuit à mortuis sepulchro Ames Medul Theol. l. 1. c. 23. It was the custome of the primitive Christians when they met one another to utter these words Christus resurrexit Christ is risen Matth. 16. 21. 20. 19. See Luk. 24. 21 1 Cor. 15. 4. There be at this day who affirm That Christs body is in the Sunne an old heresie of the Maniâ—hees who affirmed That Christ in his Ascension left his body in the Sunne taking their ground for it from Psal. 19. 5. He set his tabernaclâ— in the Sunne That is a poor shift of the Polonians in their Catechism to avoid that Text John 2. 19. for Christs raising himself from the dead they say Graeca vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est reddita Latinò excitabo potest reddi erigam Unde sensus erit Christum à Deo excitatum ex mortuis suum corpus erexisse Beza doth render it erigam as the Vulgar excitabo but the sense is the same Christ ascended 1. To prepare a place for us Joh. 14. 4. 2. to send down the Holy Ghost into the hearts of his servants John 16. 7. 3. To triumph over Sinne Death Hell the Devil Ephes. 4. 8. 4. To make Intercession for us Rom. 8. 34. But the principall cause of his lifting up was the power of the Deity Acts 2. 33. and 5. 31. Why was he taken up in a cloud the Law was given in a cloud there was a cloud in the Tabernacle and Temple and so Christ was taken up in a cloud to shew that we should not be inquisitive into that which God would have kept secret Aquinas saith that as he was fourty hours in the grave to shew the truth of his passion so he ascended fourty dayes after his resurrection to shew the truth of his Resurrection He ascended from the mount of Olives Act. 1. 12. near which he had his bitter Agony in the Garden Luk. 22. 39. that thence he might also take the rise of his Exaltation But that the print of his feet should be there seen to this day whence he ascended we leave that to the Papists to beleeve if they be so sotish See Lithgows nineteen years Trav. part 6. pag. 283. Sedere ad dextram Dei phrasis non est propria sed metaphorica Christi tum summum honorem tum summii imperiuÌ„ designat Metaphora desumpta est à consuetudi-Regum Principâ—m qui eos ad dextram suam collocare solent quibus proximum à se tum honoris tum potentiae gradum in gubernatione concedunt 1 Reg. 2. 19. Matth. 20. 21. Utraque pars sessionis evidens est ex Scriptura Prior dâ— gloria Ephes. 1. 20. Altera de Imperio Râ—gni administratione Psal. 110. 1. Ephes. 2. 21 22. Altingius The sitting of Christ at the right hand of the Father is the highest and supream degree of his Exaltation wherein he hath received of the Father excellent Glory Dignity Power and Rule and is actually made the Head of his Church and Lord and Ruler of all things both in Heaven and Earth If we have so much benefit by Christs acting and suffering for us on earth by Christ humbled what have we by Christ exalted Ioh. 16. 7. He is present spiritually still with us here and acts in Heaven also for us He received a personal glory at his Ascension his body is calleed a glorified body Phil 3. 21. See Psal. 110 ult Phil. 2 8 9. 1 Pet. 1. 11. Isa. 53. ult We should love Christ not amore concupiscentiae but amicitiae not for some good we hope to get by him but for the good that is in him Cant. 1.
salvation An unregenerate man is a stranger from the life of God Ephes. 4. 18. Dead in sins Ephes. 2. 1 5. and so no more able to lead a holy life acceptable to God then a dead man is to perform the actions of him which is alive B. Ushers Answer to the Jesuites charge See D â— Field of the Church l. 3. c. 15. Est in Deo optimo maximo est in bonis Angelis est in Daemonibus omnibus liberum arbitrium Arbitrii libertas à coactione in omnibus om niâ—o est quibus voluntas est Nulliusvoluntas cogi potest Si cogitur non voluntas est sed nolunt as Est quoque in his omnibus libertas contradictionis ut hoc velle possint aut non velle Etsi libertas contrarietatis ut liberè velint vel bonum vel malum nec in Deo sit nec in Angelis confirmatis in grâ—â—â—s nec in animabus beatis Nam hi omnes sic liberè volunt bonum ut malum nec volint nec jam velle possint Daemones quoque homines non renati quamdiu renati non sunt ita liberè malum volunt ut bonum nec velint nec in eo statu velle possint Crakanth Defens Eccles. Anglic. contra Archiepisc. Spalat c. 35. The Pelagians say God goes along with him that prepares himself for conversion and that this is the reason why some are converted and some not Vide Bellarm. de Gratia libero arbitrio lib. 5. c. 15 16 17 18 19 20 21 22 23 c. lib. 6. cap. 10 11 12 13. Mihi haec sententia altius animo insedit excidisse Christo qui volâ—â—tati humanae viribus liberi arbitrii vel minimuÌ„ in negotio salutis tribuunt qui Spiritui Dei solus suadendi partes reliquunt nec aliter cum in suis quam in hypocritis agere contendunt Cameron de gratia libero arbitrio See M. Pemb. Vindic. gratiae pag. 133 134 c. All men naturally minde the outward act more then the inward frame of the heart Rom. 2. 15. the work of the Law avoid grosse acts of sinne and perform outward duties they seek not to order the frame of their spirits and to avoid lusts as well as sins 2. The reason and aim upon which they do any thing is not spiritual Their aim is according to their principles which are but carnal civil or legal at the best to satisfie natural conscience Mic. 6. 6. 1 Tim. â— 5. The power of nature is more seen in things moral then religious the Heathens were famous for temperance justice but brutish in worship * Divinae gratiae adversus utrosque Pelagianos Semi-Pelagiagâ—anos assertor ille invict us beatissimus Augustinus R. Usser de Britan. Eccles. Primor l. Plus uni Augustino jam veterano in ista causa versatissimo tribuendum est quam centum Corvinis Grotiis Bertiis Brentiis Tilenis id genus recentioribus dogmatistis D. Ward in Phil. 2. 12. Vincentius Lyrinens adversus haereses commonitor l. 1. c. 34. Doctor Abbot against Bishop in his answer to the Epistle to the King Id. ibid. B. Mortâ—ns Appeal l. 2. c. 10. Sect. 5. 〈◊〉 B. Carl. against Mountague c. 3. Aug. de corrept gratia cap. 14. See Rom. 9. 18. * Ubi eminus de gratia loquuntur speciosa aspergunt elogia ubi vero cominus ac punctim de gratiae ipsius conflictu agitur nervos ipsos succidunt vim gratiae victricem tollunt D. Ward in Phil. 2. 12. Vide plura ibid. Precepts to duty are no measure of strength 2. To the elect they conveigh grace Ier. 31. 18. Gratia non aufert libertatem arbitrii licet vera physica operatione determinet arbitrium sed potius libertatem illi ad bonum restituit confirmat Dicimus enim determinari voluntatem ad benè agendum liberè Twis contra Corvinum cap. 4. Sect. 1. Arbitrium igitur voluntatis tunc est verè liberum cum vitiis peccatisque non servit Tale datum est à Deo quod amissum proprio vitio nisi à quo dari potuit reddi non potest Joan. 8. 36. Id ipsum est ac si diccret Sivos silius salvos fecerit tunc verè salvi eritis Inde quippe liberator unde salvator Aug. de civitate Dei lib. 14. cap. 10. Facienti quod in se est Deus faciet quod in sâ— Pelag. Arminians say That they can repent that they can be converted it is from God but that they do believe that they do repent that they are converted is from the liberty of their own wils See John 6. 44 45. 1 Cor. 4. 7. Semen naturae non consurgâ—â— in fructum gratiae Aug. Si in opâ—re conversionis Deus operatur tantum posâ—e converâ—ere sola voluntas det ipsum velle convertere tum in operanda conversione salute potiores partes erunt voluntatis quam gratiae hominis quam Dei siquidem potiores partes ejus sunt qui dat operari quam â—jus qui solum dat posse operari cum operari sit actus atque adeo prior perâ—ectior potentia operatio sit complementum perâ—ectio operaâ—tis Dr Ward on Phil. 2. 12. Si ex râ—rum naturalium usu concedenda est gratia Evangelica certè ex non recto naturalium usu privandi erunt homines gratia Evangelica At universâ— rerum experientiâ— nititur in adversum Twis contra Corvinum cap. 11 Sect. 2. Dicit Arminius Deum hoc â—popondissâ— isto Christi dicto Habenti dabitur Matth. 25. 29. Apostolus Pauâ—us dispensationem gratiae supernaturalis procedere docet non secundum usum opera voluntatis humanae sed secundum propositum consilium voluntatis divinae Ephes. 1. 11. Dent nobis adversarii vel unum hominem ab orbe condito qui bono usu naturae pertraxit ad se donum gratiae Episc. Davenant Quaest. 4. Determ Tissâ—rtat de morte Christi cap. 6. Vide plura ibid. Et Twisâ—um contra Corvinum cap. 6. Sect. 2. Vide Bellarm. de gratia libero arbitrio l. 5 c. 7. Aug. de civitate Dei l. 5. c. 9. Fidem Ebraâ— Emunah veritatem à commani objecto commodè appellarunt quod enim verum est id credendum Graecis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadcor latinis sides à sido qâ—ia in genere qualitas ea est qua quis fidit cùm activè sumitur ut passivè ob quam alicui sides â—thibâ—atur Hic de side activè sumpta quaestio est nec de humana pro assensu quo sibi mutuo homines sidem adhibent sed de ea quam deserimus Deo revelanti nobis veritatem aliâ—ujus rei cut firmiter assentimur propter asseverationem ipsius quae propterea divina vocatur ab objecto veritate nempè divinitus patefacta Rivet Disp. 10. de side justif Rivet Grot. Discus Dialys Sect. 3. * 〈◊〉 l. 1.
him without division or derivation to other things We must love God in his creatures Christ in his members love other things in subordination to him Luk. 14. 26. Dupliciter contingit ex toto corde Deum diligere Uno quidem modo in actu id est ut totum cor hominis semper actualiter in Deum feratur Et ista est perfectio patriae Alio modo ut habitualiter totum cor hominis in Deum feratur ita scilicet quod nihil contra Dei dilectionem câ—r hominis recipiat Et haec est perfectio viae Aquin. 2a 2ae Quaest. 44. Art 4. Praecipitur nobis ut tota nostra intentio feratur in Deum quod est ex toto corde Et quod intellectus noster subdatur Deo quod est ex tota mente Et quod appetitus noster reguletur secundum Deum quod est ex tota anima Et quod exterior actus noster obediat Deo quod est totis viribus Deum diligere Aquinas ibid. Art 5. The Schoolmen say we first love God with a love of concupiscence after with a love of complacence Comparing our affection to God with our affection to other matters is the best way to shew the temper of our love 2 Tim. 1. 4. Luke 12. 21. 2. This love is not to be measured so much by the lively acts of love as by the solid esteem 3. It is not altogether to be judged by our time and care bodily necessities are more pressing God hath given us six days for our worldly imploiments and reserved but one day for himself Our love is many wayes inordinate 1. We love sin which we should hate 2. We hate good which we should love 3. We love that much we should love little 4. We love that little which we should love much 5. We love a private good more then the publick the body above the soul the creature more then the Creator prefer things of time before those of eternity Amor est conscnantia quaedam appetitus ad id quod apprehenditur ut conveniens odium verò est dissonantia quaedam appetitus ad id quoâ— apprehenditur ut repugnans nocivum ficut autem omne conveniens in quantum hujusmodi habet rationem boni ita omne repugnans in quantum hujusmod habet rationem mali ideo sicut bonum est objectum amoris ita malum est objectum odii Aquinas 1a 2ae Quaest. 29. Artic. 1. Love is the affection and pâ—â—pension of the minde toward some thing as good hatred is an aâ—ienation of the minde from some thing as evil to stand so affected to it as those words Farre be it Farre be it from me set forth when the soul riseth against it Every man by nature is full of wrath against God Ephes. 2. 3. Some interpret that actively Psal. 68. â— There is an enmity in man 1. Against the very being of God Psal. 14. 2. His Attributes would not have him to be so just and jealous Psal. 50. 21. so pure and emniscient Isa. 29. 5. 3. Against the councels of God Isa. 66. 3. Ezek. 14. 3 7. 4. Against the precepts and prohibitions of God Rom. 7. 5 8. 5. The worship of God Deut. 32. 17. Psal. 1â—6 37. 6. The threats and promises of God Job 15. 7. His administrations Rom. 3. 4. * Our hatred must be withdrawn from such things and persons as are not to be hated First Things 1. Goodnesse vertue piety because it is the image of God and is in it self most beneficial Prov. 1. 22 29. 2. The means of goodnesse as Instruction Reproof Correction Prov. 9. 8. 12. 1. John 3. 20. Secondly Persons 1. The Church in general 2. Any good man 2 Tim. 3. 3. Psal. 34. 21. 3. He which admonisheth or correcteth Prov. 9. 4. an enemy Matth. 5. * Hatred differs from anger in three things 1. Anger is with a particular Hatred against universals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde I hate every false way 2. Anger may be cured by time but noâ— hatred 3. Anger is content to render like for like hatred aims at the destruction of things Among the Aegyptians a Fish was the Hieroglyphick of hatred because of all creatures they doe most devour one another We must hate sin as sin for it self else our hatred is not from a principle of love to God as sin is a transgression of his Law Psal. 97. 10. If we hate sin for it self we will 1. Hate all sin à quatenus ad omne valet consequentia as he that loves a Saint for himself loves every Saint 2. We will dislike sin under what shape soever it comes 3. We will dislike it in all sorts of persons those that are near us Psal. 139. 20 21. 4. We will hate sin in the being as well as acting of it the Law requires a holy nature as well as life 5. We will set no bounds to ouâ— hatred Isa. 33. 15. 6. Will dislike all occasions and means that tend to it Every Christian should have his heart possessed with a lâ—â—â—hing detestation hatred of sin that being indeed the first and principal and most immediate object of hatred Hatred of sin will bewray it self 1. In a constant jealousie and watchfulnesse over the soul and over every small rising of corruption 2. By a serious resistance in the temptation Rom. 7. 15. 3. By bitter grief after the transgression Jer. 8. 6. Rom. 7. 23. See M. Pembl Vindic. grat p. 129 130. a In these hungrings thirstings of the soul there is as it were the spawn of faith Semen sidei there is aliquid sidei in them Psal. 10. 17. 145. 19. Isa. 55 1. 44. 3. Luk. 1. 52. Revel 22. 17. Bolton on Mar. 5. 6. It is the reaching of the soul after that which likes us because it is like us It is an assection of pursuing or following after the absent good It is that by which the minde stirs up in it self longing and wishing and quickens it self to seek and attain that good which it loveth and yet is not present with it Phil. 3. 14. Prov. 18. 1. Bonum delect abilâ— non est absolutè objectum concupiscentiae sed sub ratione absentis sicut sensibile sub ratione praeteriti est objectum memoriae Aquâ—n 1a 2ae Quaest. 30. Art 1. Christ brings the heart to heaven first and then the person His own mouth spake it Mat. 6 21. He that had truly rather have the enjoyment of God in Christ then any thing in the world shall have it Baxters Saints everlasting Rest par 1. c. 3. * Some call it Abomination Scio equidem vulgò in Scholis opponi Passionem quae tendit in bonum quae sola nominatur cupiditas vel desiderium ei quae tendit in fugam mali quâ— vocatur Aversio Sed cum nullum detur bonum cujus privatio malum non sit nec ullum malum cujus privatio non sit bonum Et
between the Engl. and Rom. Ch. upon the Reform Sect. 21. Patriarchae in veteri Testamento non dum eraâ—t beati ideo nihil de hac re habetur expressum Salmer Comment in 1 Tim. 2. disp 2. * It can not be proved that any of the Fathers for three hundred years after Christ did make their prayers to any but only to God by Jesus Christ. But in them of later time there is some mention of praying unto them But where is either Commandment example or allowance of such prayers out of the Scriptures Dr Fulk on the Rhem. Test. 2 Pet. 1. 15. Heb. 13. 18. Orate pro nobis Insaniunt haeretici dum clamitant injuriam nos facere Christo Mediatori quoties vicissim Paulum câ—â—â—ros sanctos rogamus dicentes Orate pro nobis Estius ad locum Vide Estium ad Rom. 15. 31. ad 1 Thess. 2. 20. â— 2 Cor. 1. 11. ad Ephes. 3. 12. ad Heb. 7. 25. The Protestants confesse an honouring of the Saints in divers respects as 1. Giving thanks to God for his graces multiplied upon them 2. The honourable commemoration of their faith and vertues 3. A desire and profession of imitating their godly examples 4. That the holy Saints â—ow triumphing in heaven do pray for the state of the militant Church at the least in their general supplications But we deny that Saints departed may be invocated or properly prayed unto B. Mortons Appeal lib. 2. cap. 12. Sect. 1. Si invoceutur vivi à viventibus multo inferunt consultius invocentur Sancti defuncti cum majori flagrent charitate fâ—licioris sint ad auxiliandum conditionis Atque hoc argumentum addit Bellarminus adversarii nunquam solvere potueâ—â—nt sed Bellarminus ipse illud solvit Praefatur enim Cardinalis nos legere in utroque Testamento viventes à viventibus inâ—â—catos At defunctos esse invocatos aut invocandos à viventibus in neutro Testamento legimus nonne haec sufficiens solutio hoc facimus quia legimus illud non facimus quia non legimus D. Prid Lect. 15 de sanctorum Invocatione Bellarminus â—â—riens inter Virginem Matrem Filium divisibilem dimidiat animam Id. ibid. Vide plura ibid. The great end of all our requests should not be our own interest and concernment but Gods glory Psal. 115. 1. Reasons 1. Else they will not be successefull 2. Because otherwise our prayers are not prayers the end shews the quality of the action We must not only serve God but seek him How to know that Gods glory is the great end of our requests 1. By the working of our thoughts the heart worketh upon the end 2. By the manner of praying we must pray absolutely for Gods glory and submit to his will for other things John 12. 27 28. 3. By the dispo sition of our hearts when our prayers are accomplished God hath appointed prayer for other ends also 1. To be a profession of our dependance upon him that we might daily acknowledge Gods right and property in all we possesse we thereby disclaim merit in the highest mercy pardon of sin Jer. 3. 12 13. We professe our dependance for common mercies when we ask our daily bread 2. To nourish communion and familiarity between God and us Job 22. 21. Isa. 26. 16. 3. To keep the heart in a holy frame 1 Pet. 3. 7. 4. To quicken our affections to good things 5. To be a means of comfort and spiritual refreshing Job 16 20. Phil. 4. 6. Si orationem Dominicam nullis aliis cogitationibus incidentibus pronunciare noveris tum eximium magistrum te esse judicabo Luther in Joan. 17. Triplex est atteneâ—o quae orationi vocali potest adhiberi una quidem qua attenditur ad ver ba ne aliquis in eis erret secunda qua attenditur ad sensum verborum tertia qua attenditur ad finem orationis scilicet Deum ad rem qua oratur quae quidem est maximè necessaria Aquin. 2a 2ae Qu. 83. Art 13 Evagatio montis quae fit praeter propofitum orationis fructum non tollit Id. ib. Praier is one of the noblest exercises of Christian Religion or rather that duty in which all graces are concentred D. Taylor on Rom. 8. There is no duty hath more commands and promises to it and threatnings against those that omit it there is no one duty honours God more and is more honoured by him then prayer there is no one duty that a Christian hath more need of no one duty that hath been more practised then this God hath made many promises to praier 1. General that he will hear and answer us Isa. 30. 19. John 16. 23. 2. Particular â— Deliverance from any trouble and affliction Psal. 50. 15. oâ— strength and patience to bear it Jam. 1 5. 2. Whatsoever spiritual grace we stand in need of Luke 11. 13. 3. Inward joy and peace of conscience Job 33. 26. John 16. 24. Hildersam on Psalme 51. 7. A Saint of God had rather go without the mercy that he begs by praier then have a mercy without praier See Promises 1. To prayer in general 2. To the several parts of praier Clarks Holy Incense p. 1. to 9. Gen. 32. 26 28 Some say that praier commandeth God Isa. 45. 11. Deo sacrificium diabolo flagellum homini subsidium Aug. Prepare for prayer 1. By getting powerful apprehensions of the glory of God before whom you go 2. By getting your hearts sensible of what you pray for as pardon of sin power against it assurance of his love 3. Get your hearts separated from the world and all things here below M. Burr of Gospel-wor Isa. 1. 13. Every morning and evening the Sacrifice Exod. 29. 38. and Incense Exod. 30. 7 8. were to be offered up unto the Lord. These were ceremonial Laws but there is a moral equity of them which is perpetual and these Laws concerned the people as well as the Priests as appeareth Luke 1. 10. Hilders A readinesse to pray earnestly to God for good things and the same improved accordingly is a kinde of pawn from heaven to him that hath it that he shall receive the good things praied for Robins Ess. Obser. 48. Iames the brother of our Lord by oft kneeling his knees were benummed and hardened like the knees of a Camel Fox See D. Gouges Whole Armour part 2. Treat 3. Isa. 62. 6. Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to hunting dogs which will not cease following the game till they have got it It was a prophane speech of that atheistical wretch that told God He was no common beggar he never troubled him before with praier and if he would hear him that time he would never trouble him again If we persevere not either God will not give us what we pray for or if he do we shall have it as a curse because it is not the fruit of praier Four things will drive the Saints
love our own souls and the souls of others since Christ manifested such love to our souls 5. We should not crosse the ends of Christs suffering 1. He died to redeem you from this present evil world 2. To destroy the works of Satan We should live to him * 〈…〉 are some particular cases wherein it is not safe for some particular persons at that time â—â—â— in 〈…〉 to pâ—t them to try themselves by signs But for the general it is necessary and the duty of all people to â—â—ok to signs and to try themselves by them M. Hooker on Rom. 8. 10. A two-sold knowledge is required of every receiver 1. A diâ—cernning of the body and bloud of Christ he must be able in some competent measure to understand the Doctrine Nature Use and End of a Sacrament by whom it was instituted and why and for what end 1 Cor. 11. 29. they were to instruct their children what this and that action signified in the Passeover 2. Of himself implied in the duty commanded of examining our selves Edere Christum est credere in Christum Quâ—d paras dentem ventrem Crede tantùm manducasti August He that comes without faith receives Sacramentum notâ—em â—em Sacramenti Iesus Christus isque crucifixus debet esse proprium sidei nostrae objectum Rivetus Instruct. Praepar ad Coenam Domini cap 10. Prayer profits not without faith Rom. 10 13 14. Mark 11. 24. Luk. 18 lat end Mark 9. 23. Faith only makes up the union between Christ and us John 6. 56. The people of God have a four-fold glorious sight in this life John 14. 20. 2 Cor. 5. 19. 1. They see God in Christ. 2. They see Christ in God 3. They see Christ in themselves 4. They see themselves in Christ. See Rom. 8. 9 10. Common people say they have believed as long as they can remember and they thank God they never doubted While men are in their natural condition they think it is nothing to believe in Christ though they walk contrary to him but when sinne is fully discovered and one sees the severity of Gods justice it is then hard to believe Rom. 1. 17. 2 Thess. 1. 3. Consider 1. Thy natural estate is a state of death damnation John 3. 18. Gal. 3. 23. 2. So long as thou abidest out of Christ thou abidest in death John 3. 36. 1 Joh. 3. 14. All sins de merito are damnable they deserve death but not de facto no sinne necessarily brings death but unbelief because it keeps a man off from Christ the fountain of life John 6. 5 7. 3. Thou canst not be the fountain of thine own life 4. Life is to be had in no other but Christ John 5. 40. 5. There is no way of having life from him but by union with him 1 John 5. 12. the first thing that grace puts forth in the soul is an instinct after union Faith is an instinct put in by the teaching of the Father after union with Christ. The sole way to get this supernatural grace is with hearty â—amenting of its absence and weakness to beg it of him who is able to work it in the heart and to feed and nourish it by a continual meditation of his greatness and great works which he hath formerly wrought for our confirmation Poenitentia est dolor de peccato cum adjunctâ— proposito melioris vitae Luth. in loc commun de poenitentia All the Sermons of the Prophets and Apostles run on this Christ commanded his Disciples to preach it It is one of the two parts of the Gospel the summe of the Gospel is Faith Repentance It is Praeterita peccata plangere plangenda non committere Aug. It 's secunda ta bula post naufragium medicina est spiritualis animi vitiorum say others See Mr Calamy on Act. 17. 30. and Cameron on Mark 1. 15. Our sorrow for sin should be our chiefest sorrow because sin is the greatest evil and it is so in respect of the intellectual part and in respect of the displicency of the will wherein the strength of repentance lieth According to the multitude of thy mercies blot out all my offences and create in me a new heart and a right spirit Lord do away the sinne of thy servant Petit 5. It is not only among the precepts but promises and priviledges of the Gospel Act. 9. 18. Da prâ—â—s poenitentiam postea indulgentiam Fulgentius They are therfore Ministers of the Gospel not legal preachers which preach repentance There is one act of faith to be done once for all to lay hold on Christ and be united to him and justified by him yet I must live by it and do every duty by it so for repentance Isa. 27. 9. Jer. 2 19. Heb. 12. 11 Before the Supper and the offering of a childe in Baptism then Christs death is represented Rom. 6. 4. Gal. 3. 1. a On a mans death-bed the day of repentance is past for repentance being the renewing of a holy life the living the life of grace it is a contradiction to say that a man can live a holy life upon his death-bed D. Taylors Rule of holy living chap. 4. Sect. 4. That place Ezek. 33. 14. is it which is so often mistaken for that common saying At what time soever a sinner repents him of his sins from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. Let not that be made a colour to countenance a death-bed penitent D. Taylor on Jer. 13. 16. Serm. 2. One may repent on his death-bed as well as the thief on the Crosse but it is dangerous to put off repentance till then it will be harder to come in It s a rare sight saith one to finde a young man godly and an old man penitent We acknowledge that as God cals some at the first hour so may some be called at the last hour of the day yea inter pontem fontem D. Iackson indeed hath an opinion that a man may proceed so farre in sin in this life that the door of repentance may be thâ—t upon him none of our Divines deny the possibility of any mans Salvation while he lives in this world D. Twiss ag Hord. p. 45. There is a Gospel-command to repent Mat 9. 13. Act. 17. 30. 2. The very space of repentance is a mercy and given you that you may repent Revel 2. 21. 3. It is the natural fruit of a regenerate heart Ezek. 11. 19. 4. It is repentance to salvation 1 Cor. 7. 10. There is more joy in heaven for one sinner that repents then for ninty nine that need no repentance as if he had aimed at the Antinomians * Act. 5. 31. 11. 18. 2 Tim. 2. 12. Whosoever hath truly repented is 1. Low in his own eyes so Paul 2. Fears sin ever after Eccl. 9. 2. 3. Is pitiful to others in their fals Gal. 6. 1. 4. There will be a growth in the