are as Isaac who was a True Son and had the State of the Person and the Right of a Son because he came from a Woman who had the state of a Woman and the Right of a Wife and was no Bond-woman nor Concubine So it is plain from this way of Argumentation used by the Apostle That the Sons of the Law that trust to the Law only shall be as little justified or have as little Right to the Inheritance of heaven as Ismael had to Abraham's Inheritance which was none at all because he was born of a Woman who had Works enough for she was a Bond-maid but those could create unto her no Right nor to her Son to inherit But the Sons of the Gospel that trust to the Gospel only shall be thereby as much justified and have as much right to the Inheritance of heaven as Isaac had to Abraham's Inheritance which mas a complete Right because he was born of a Woman who had Faith to conceive when past Child-bearing which did create to her a full Right to be a Mother and to her Son to be an Heir This was the first Difference between the two Mothers and the two Sons on the Mother's side The second Difference is between the two Sons only by the Father's side For though they had one and the same Father yet they were begotten from different principles and operations in Abraham enabling him to beget them Gen. 16.2 1. Ismael came from Abraham as from a natural Father born after the flesh by Abraham's natural power and strength of Generation as also from Agar's natural force of Conception For Abraham was not restrained by Nature from begetting being then but eighty five years old though Sarah was restrained from bearing though not by Nature as being the younger yet by God's will 2. Isaac came from Abraham as from a supernatural Father born after the Spirit by Abraham's supernatural power and strength of Generation from God as also from Sarah's supernatural virtue of Conception by God For Abraham was restrained by Nature from begetting Ro. 10.7 being then Ninety nine years old and Sarah had a double deadness for besides that she was barren she was Ninety years old yet conceived by virtue of God's Promise Ro. 9.8 9. or by the Spirit and power of God upon her Faith So they that will be under the Law which is a Bond-woman and engendring to Bondage though thereby they be the Children of God yet they are but his natural and carnal Children because born after a more natural and carnal way by Works under the Law Heb. 9.10 consisting in carnal and fleshly Ordinances But they that are under Grace or under the Gospel which is a Free-woman and engendring to Liberty they are the True Divine and Spiritual Sons of God because they are born after a more supernatural and Spiritual way by Faith under the Gospel consisting of Spiritual Precepts Thus that which is born of the Law or Flesh is flesh Joh. 3.3 according to the nature of the Law but that which is born of the Gospel or Spirit is Spirit according to the nature of the Gospel And the Sons of God by Faith are Sons by Adoption and Grace Heirs of God and Co-heirs with Christ Jesus Eph. 1.13 and are sealed with that Spirit of Promise which is the Earnest of their Inheritance SECTION III. Many more Covenants God made But two Eminent Covenants but these two of the Law and Gospel were the most eminent 1. Because they were National The Law was a Covenant with the Nation of the Jews and the Gospel was a Covenant with all Nations The rest of the Covenants of God were Personal God was one Party and the Counterparty to him was some single Person as Adam Noah Abraham David c. 2. Because these two were Mediatory Covenants made by the Intervention of two solemn Mediators Moses and Christ the rest were immediately proposed by God and had no Interlocutor or Mediator Yet though these two Covenants disagree from all the rest yet are they different and contrary the one to the other Hagar and Sarah and the Children of the Covenant as contrary the one to the other as Ismael and Isaac The Apostle addeth to the Nature of the two Covenants the adjuncts of Place and Effect 1. For the Law the Place it was from Mount Sinai in Arabia Gal. 4.25 the Country of Hagar's Posterity called Hagarens though they would be thought to be of Sarah and called Saracens Exod. 19. Gen. 2â— And Hagar her self was originally of Egypt the house of Bondage 2. The Effect of the Law was Bondage engendred thereby For according to the Nature of the Law so are the Spirits and Manners of men under it The Law of Moses burthensom for its Rites and contains only outward Precepts and Temporal Promises and Curses And therefore it self begets a Spirit or Genius correspondent to it of servile drudgery and slavish fear under a Curst Mistress II. For the Gospel 1. The Place it was from Mount Sion in Jerusalem the Country of Sarah and her Posterity which though free in comparison of Arabia yet is in bondage being compared with the heavenly Jerusalem which is absolutely and truly free Gal. 4.26 Heb. 11.10 Heb. 11.16 and is the Mother of us all A City which hath foundations whose builder and maker is God in a better Country than Canaan that is the Heavenly Canaan where God hath prepared this City For we are come to Mount Sion and to the City of the living God the heavenly Jerusalem Heb. 11.22 and to an innumerable company of Angels to the General Assembly and Church of the First-born which are written in Heaven and to God the Judge of all and to the Spirits of Just men made perfect This is the holy City Apoc. 21.2 3. the New Jerusalem that comes down from God out of heaven prepared as a Bride adorned for her Husband The Tabernacle of God with Men. So the Seat of the Gospel is above whence it was delivered to Christ and from whence Christ brought it to the World below 2. The Effect of the Gospel is Liberty engendred thereby For according to the Nature of the Gospel so are the Spirits and Manners of Men under it The Gospel of Christ is easie and light for its Rites which are but two Baptism and the Lord's Supper and for its Precepts and Promises and Threatnings pure spiritual and eternal And therefore it begets a Spirit or Genius correspondent to it self of Son-like Diligence and filial Love under a kind and tender Mother The Mothers differ so do the Children The Children resemble their several Mothers The Children of their several Mothers resemble one another and are all in a like state of the same Spirit The Children of the Law are chiefly for the Letter The Children of the Gospel are chiefly for the Spirit The Children of the Law are chiefly for Temporals The Children of the
him Melchisedec a Type of Christ 1. Because he blessed so Great a Man as Abraham was the Prince of God the Father of the Faithful one to whom the Promises were made 2. Because he tithed Abraham and Levi himself that tithed others paid Tithes to Melchisedec in Abraham's Loyns 3. Because he was a Singular Priest neither was there any more of that Order nor shall be for ever 4. Because he was a perpetual High-priest 5. Because he was of the Tribe of Judah Heb. 7.14 of which Moses spake nothing concerning the Priesthood 6. Because he was made by an Oath Heb. 7.20 And inasmuch as not without an Oath he was made Priest For those Priests were made without an Oath but this with an Oath by him that said unto him The Lord sware and will not repent thou art a Priest for ever after the order of Melchisedec 7. Because he is a Royal Priest as was Melchisedec King of Salem Heb. 7.1 and having offered his Blood as a Priest he sits at the Right hand of God as King ruling over his Church 1 Cor. 15.24 till he have put all his Enemies under his feet and shall deliver up the Kingdom to God the Father when he shall have put down all rule and all authority and power SECTION V. Christ offereth Himself he offered himself without spot to God Of the Offering of Christ Heb. 9.14 Heb. 7.27 Heb. 9.26 1 Tim. 2.6 Gal. 1.4 Gal. 2.20 for this he did once when he offered up himself he hath appeared to put away Sins by the Sacrifice of himself he gave himself a Ransom for all who gave himself for our Sins who loved me and gave himself for me 1. Because he only was worthy to give and to be given to God Reason 1 2. Because in him only God was well-pleased for so God testified Reason 2 from Heaven This is my Well-beloved Son in whom I am well-pleased Christ offered through the Spirit Through the Spirit Heb. 9.14 1 Pet. 3.18 Ro. 1.3 4. who through the Eternal Spirit offered himself unto God being put to death in the Flesh but quickned by the Spirit Who was made of the Seed of David according to the Flesh and declared to be the Son of God with power according to the Spirit of holiness by the Resurrection from the dead The last Adam was made a quickning Spirit 1 Cor. 15.45 Heb. 10.20 Heb. 7.15 16. By a New and living way which he hath consecrated for us through the Veil that is to say his Flesh After the similitude of Melchisedec there ariseth another Priest who is made not after the Law of a carnal Commandment but after the power of an endless life Christ therefore is a Living Sacrifice and so are they that are Christ's that present their Bodies a living Sacrifice Rom. 12.1 holy and acceptable to God which is their reasonable Sacrifice So Christ is the Living bread which came down from heaven Joh. 6 51. Heb. 7.8 25. and went up to heaven here men that die receive Tithes but here he receiveth them of whom it is testified that he liveth Wherefore he is able to save them to the utmost that come unto God by him seeing he ever liveth to make intercession for them Reason 1 1. Because the Flesh was weak and died and no dead thing can offer it self or any thing else Reason 2 2. Because the Spirit is strong and liveth to offer the Flesh quickned thereby and to be offered in the Person of God and Man to be a Living Sacrifice Such a Sacrifice was Christ first slain and then quickned by the Spirit and offered by the Spirit unto God the Father of the Spirits Without Spot Heb. 9.14 1 Pet. 1.19 Christ offered without Spot he offered himself to God without Spot i. e. of all sin or infirmity when immortal redeemed with the precious Blood of Christ as of a Lamb without blemish and without spot so we are found in him without spot and blameless so is the Spouse of Christ cleansed and adorned 2 Pet. 3.14 without spot or wrinkle or any such thing holy and blameless Reason 1 1. Because Christ was so conceived by the Holy Ghost of the Virgin Mary therefore that Holy Thing which was born of her was called the Son of God Thou art the Holy One of God Thou wilt not suffer thy Holy One to see corruption Reason 2 2. Because he purged away all our Sins that were laid upon him which though they were as Scarlet yet shall be as white as Snow and though they be red like Crimson Is 1.18 yet they shall be as Wool Once Heb. 9.25 c. Christ offered Once only Not that he should offer himself often as the High-Priest entreth into the Holy Place every year with Blood of others for then he must often have suffered since the foundation of the World but now once in the end of the World hath he appeared to put away sin by the Sacrifice of himself And as it is appointed unto all men once to die ond after death cometh Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without spot unto Salvation Heb. 10.1 2 c. For the Law having a shadow of good things to come and not the very image of the Things can never with those Sacrifices which they offered year by year continually make the Comers thereunto perfect for then would they not have ceased to be offered i. e. they would have ceased to be offered because that the Worshipers once purged should have had no more Conscience of sin But in those Sacrifices there is a Remembrance again made of sins every year For it is impossible that the blood of Bulls and of Goats should take away sins Wherefore when he cometh into the World he saith Sacrifice and Offering and Burnt-offering and Offering for Sin thou wouldst not but a Body hast thou prepared me In burnt-offerings and Sacrifices for Sins thou hast had no pleasure Then said I lo I come in the Volume of the Book it is written of me to do thy Will O God By the which Will we are sanctified through the offering of the body of Jesus Christ once for all And every Priest standeth daily ministring and offering the same Sacrifices which can never take away Sins But this man after he had offered one Sacrifice for sins for ever sate down on the right hand of God from henceforth expecting till his Enemies be made his Footstool For by one offering he hath perfected for ever them that are sanctified Whereof the Holy Ghost is a witness This is the Covenant that I will make with them in those days I will put my Laws into their hearts and in their minds will I write them and their Sins and their Iniquities will I remember no more Now where Remission of these is there is no more offering
are in the Corporation but not of it As the Bastard is in the Family not of it he is disabled from inheriting because he is a Person unlawful and unright He is not right himself and therefore he can have no right he is not born as he should be therefore not born to what he should be As the Slave is in the Family but not of the Family he is uncapable of possessing any thing because he himself is possessed he can be no Master of any goods because he is his Master's goods All his acts are nothing because he is dead in Law As the Alien is in the City but not of the City he hath no right there he is not Homo legalis because he is not born there as he should be As an unbeliever is in the Church but not of the Church he hath no right he is not Homo fidelis because he is not born again as he should be Contrarily some Persons have right they are in the Corporation and of it they have title to claim the benefit and power to sue for it As a Son hath right in the Family to succeed his Father if he dies intestate As a Wife hath right of Dower for her joynture or her Thirds As a native Subject in a Kingdom is free to enjoy and dispose and hath a suffrage in Elections and other Priviledges to which he is born As a Believer is in the Church and of the Church he hath right to Christ and to the ordinances of Christ the Word and Sacraments because he is Homo fidelis and born again as he should be Now when he that had no right is made to have a right he is said to be justified to it or he that is absolved and released from some burden is justified from it All Legitimation is a justifying for therein a Child is released from the burden of Bastardy All Absolution is justifying for the party is released from the burden of some Bond. All Purifying and cleansing under the Law was justifying for therein the party was released from the burden of uncleanness And so Men were justified in the Law of Moses in some things but not in all Acts 13.39 But Faith justifies from all things from which the Law of Moses could not justifie All Pardoning is justifying for therein a Sinner is released from the burden of punishment The Romish Writers quarrel with our Divines when they place Justification partly in the Remission of sins for indeed that is a part or branch of it for all pardoning or remitting of sin is justifying but all justifying is not pardoning He whose right is declared is justified the Judg justifies the party whose right was controverted and doubtful The Matter of right the Judg creates not but only declares what was concealed He whose right is restored is justified All restitution is justifying for thereby the party hath his right again and repossesseth that which was his own before All In-lawing is justifying for thereby the party out-lawed is restored to his former right So as Legitimation is to a Bastard as Manumission is to a Slave as Naturalization and Enfranchisement is to an Alien so is Justification to a Sinner The Reasons are these 1. From the Names that are given to Persons justified before justification We are Bastards not born right but born in sin And God was our Natural Father not our Legitimate not our Spiritual Father For except a Man be born again he can never enter into the Kingdom of Heaven Joh. 3.3 Bastards are not born as they should be We are Aliens and Forreigners we should be born in Paradise where our first Parents dwelt in Innocency and Immortality but we are born in the World a place of banishment to them and us where God is our Ruler only Eph. 2.12 not our King Without Christ we are Aliens from the Common-wealth of Israel strangers to the Covenants of promise having no hope and without God in the World That is having no right in Christ nor hope of Inheritance in Glory but dead Men as Slaves are in Law i. e. morally dead in trespasses and sins and therefore jurally dead as to the capacity to any right For the dead loose all other rights save only that of Burial we are not born where we should be 2. From the Names that are given to the acts of justification As Joh. 17.20 1. Uniting or making us one with God and Christ That they all may be one as thou Father art in me and I in thee that they also may be one in us Ro. 12.17 2. Grafting Christ is the true Olive stock the Jews the natural branches the Gentiles wild branches till ingrafted into Christ 3. Marrying while we were in the Flesh we were married to the Law but when justified by the Spirit we are dead unto the Law and married unto Christ Ro. 7.4 4. Adopting Redeemed from being under the Law that we might receive the adoption of Sons Gal. 4.4 5. The Spirit of the Son sent forth into our hearts crying Rom. 8. Abba Father We have not received the Spirit of bondage again to fear but the Spirit of adoption whereby we cry Abba Father As many as have received him i. e. have believed on him to them gave he power i. e. a right Joh. 1.12 as in the Margin to be called the Sons of God which is their justification by Faith For we are all the Sons of God by Faith in Christ Jesus 5. From the Names given to our state in Christ after justification as 1. Our being in Christ As the Wife is in the Husband the Child in the Parents Rom. 8.1 There is no condemnation to those that are in Christ Jesus Our Fellowship with Christ the first born and heir So we are born again die with him rise with him Co-heirs with him shall co-rule with him Reign together with him in Heavenly places God hath called us to the Fellowship of his Son 1 Cor. 1.9 And we have fellowship with the Father and the Son 3. Our Corporation with Christ Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Heaven Our Bodies are the Members of Christ Phil. 3.10 1 Cor. 6.15 Eph. 5.3 we are Members of his Body of his Flesh and of his Bones not naturally but jurally The matter of our Justification being our right of Incorporation into God and Christ in general from thence may follow these three principal rights in particular 1. A right to things present 2. A right to things in future 3. The degrees of our Right to both these things in present and in future SECT II. 1. A right to things in present As 1. A right of Impunity or Pardon of sins Impunity That all his sins whatsoever he hath committed or shall commit hereafter are forgiven God may correct his Children in this Life otherwise they should not be his true Children but Bastards but he will not punish them in the Life to
us and them at the last day 3. We may not think of our selves or others that when we or they have honestly and constantly endeavoured after goodness and come short of what is indeed perfection therefore we shall be all rejected and left under woful disappointments God is not so hard a Master 4. We may not think that every one that in heat of passion despairs or makes away himself is lost for ever or every Mad-man or Fool is damned These have no Will and therefore no sin for the time and therefore cannot suffer justly for such actions but for what they did while they were themselves if ever they were so If never they are sufferers not Sinners no shame to them but for God's Glory 5. We may not think that every one that boasts of his Assurance is sure and of his Perfection is perfect There is cause to suspect such most who least suspect themselves 6. The Cares and Loves of God are not altogether without some fears and jealousies Pietas etiam tuta aliquindo pertimescit Piety though in a safe condition is now and then fearful The liberal Man mistrusteth his Bounty The Believer his Unbelief Lord I believe help thou my unbelief If this be a fault it is a safe one Let him that standeth take heed lest he fall Be not high minded but fear Every Man hath not a Mansion in Heaven that pretendeth to it nor is every Man shut out who doubteth of his evidence for Heaven Diffidence is a character of a good Man who would fain be better Though he hath built up his Assurance as strong as he can yet he thinketh himself not sure enough but seeketh farther for Assurance and fortifieth it with his fear and assiduous diligence to make it stand fast for ever The case of every one that uses desperate words is not desperate if they proceed from distempers of Body or ignorance of Mind and not from corrupt consciences We may be bold to say If real despair hath killed her thousands Presumption hath slain her ten thousands Despair is the Daughter of Sin and Darkness but Presumption is the ludibrium of Hope But holy confidence is the Genuine Off-spring of a pure conscience 7. Neglect not the Grace of God nor receive it in vain nor turn it unto wantonness nor sin that Grace may abound But be vigilant and careful and wisely fearful Fortis saepè victus cautus rarissime A strong Man over confident oft falls but a wary Man seldom SECT VI. Proofs For a Close to leave my own Conceptions I will lay most of the Scriptures together concerning this point and let the Reader try what I have said from them or what he himself can gather out of them And they are these Eph. 4.30 Grieve not the Holy Spirit of God by which ye are sealed unto the day of your Redemption And not only they that is the Creation but our selves Ro. 8.23 which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our Bodies Eph. 1.14 The Spirit which is the earnest of our Inheritance untill the Redemption of the purchased possession unto the praise of his glory Ro. 8.15 Ye have not received the Spirit of bondage again to fear but ye have received the Spirit of Adoption whereby we cry Abba Father Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of Sons and because ye are Sons God hath sent forth the Spirit of his Son into our hearts crying Abba Father Joh. 1.12 As many as have received him to them gave he power to be called the Sons of God 1 Joh. 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 John 5.16 If any Man sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say ye shall pray for it Ro. 5.1 Being justified by Faith we have peace with God through Jesus Christ our Lord. Joh. 16.22 I will see you again and your heart shall rejoice and your joy no Man taketh from you 2 Cor. 1.12 Our rejoicing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the Grace of God we have had our conversation in the World 1 Joh. 3.21 Beloved if our hearts condemn us not then have we confidence towards God 1 Joh. 16 17. We have known and believed the love that God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him 1 Joh. 5.15 And if we know that he hears us whatsoever we ask we know that we have the Petitions that we desired of him Whatsoever ye ask the Father in my name he will give it you 2 Pet. 1.10 The rather Brethren give diligence to make your Calling and Election sure For if ye do these things ye shall never fall Work out your Salvation with fear and trembling Phil. 2.12 Who shall lay any thing to the charge of God's Elect Ro. 8.33 c. it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again who is even at the Right hand of God who also maketh intercession for us Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword Nay in all these things we are more than Conquerors through him that loved us For I am perswaded that neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Being perswaded that he that had promised was able also to perform Ro. 4.21 Ye know that all things shall work together for good to them that love God Rom. 8.28 even to them who are the called according to his purpose We know that we have passed from death unto Life 1 Joh. 3.14 16. because we love the Brethren he that loveth not his Brother abideth in death Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren Verily verily I say unto you he that knoweth my Word Joh. 5.23 and believeth on him that sent me hath everlasting Life and shall not come into condemnation but is passed from Death unto Life The Lord is my shepherd I shall not want Ps 23 1 c. he maketh me to lie down in green pastures c. In thee O Lord do I put my trust let me never be ashamed c. Ps 31. i. He that
were in Egypt the house of Bondage their service was hereditary arbitrary and unprofitable at pleasure of their Task-masters and no wages but a charge to find straw and be beaten for not performing their daily tasks The CONTENTS The Soul Spirit 's free TITLE IX Of the Seat of Slavery THE seat of Slavery is the Spirit The Soul A bondage on the Soul and her faculties The bondage of the Body is a grievous burthen but it is not the true slavery For a man's Body may be moved to and fro and set on work to dig or draw or tug at an Oar or any other beastly works according to the will and command of a Tyrant but the Will all this while is free to act according to the mind and reason of a Man So a vertuous ingenuous Man is spiritually and truly free inwardly in his mind to know and do better things though outwardly in his Body he be a slave at the will of another as if he had no will of his own because he cannot use it to the guidance of his Corporal actions but he hath a will free to the actions of his Soul Thus Joseph was a bodily Bondslave to his Mistress to do her lawful commands but was spiritually free and refused to be subdued to her Lust He was more free than she He only a slave Corporal to her bodily power she a slave spiritual to her own base and filthy desires Joseph endures not so base a bondage chuses rather to lye fast bound in the dungeon and let the Iron enter into his Soul Thus the Israelites were slaves in Egypt under the Iron yoke of Pharaoh but free in the service of God to wait for his Promises So in the Babylonish Captivity they were slaves in body yet free to serve the Lord and would not sing the songs of Sion in a strange Land Give me any slavery but the slavery of the Soul I had rather they should bind me in Chains and load me with bolts and fetters of Iron make me tug at an Oar dig in a Mine or draw in a Wagon than take away the free use of that little Understanding which God hath given me I value the liberty of my Body to go when and whither I please and to do what and how I have a mind to but I value the liberty of my Soul at a far higher rate to judge and resolve according to the best of my skill and understanding As Mammon is the false Riches of Unrighteousness not the true and right riches but Wisdom is the true riches of the Spirit so bondage or Corporeal slavery is the false slavery of Unrighteousness but the true slavery is of the Soul and Spirit If therefore the Spirit be enthralled as it should not be how great is that thraldom and if the Spirit be free as it should be how great is that freedom Reason Because all Spirits are naturally free for they properly do force but are not forced they lead and are not led they bind and are not bound Spirit 's free The Spirit of God is absolutely free The will of his Spirit is supremely free to himself for he doth whatsoever he will The presence of his Spirit who is the Father of Spirits brings freedom to others Spirits 2 Cor. 3.17 For where the Spirit of God is there is liberty The conduct of the Spirit of freedom is the great freedom of the spirit The Leader makes the Follower free As many as are led by the Spirit of God Ro. 8.14 they are the Sons of God Gods Free-men The Will is naturally free by its first creation but now it comes to be supernaturally free by its New creation So the Will draws nearer and nearer to God in Liberty till it comes to the measure of the fulness of the stature of Christ till it comes to will nothing but good and can do no otherwise Thus the Spirits of Just men are made perfectly free Necessary willing of Good without haesitancy from within or coaction from without is the greatest freedom Gods necessary doing of all good and impossibility of doing of any evil is his perfection Necessary willing of Evil without haesitancy from within or coaction from without is the greatest slavery Satans necessity of all evil and impossibility of doing any good is his imperfection Gods Spirit is perfect and absolute Freedom that makes the spirits of Just men and Angels perfectly and absolutely free Satans spirit is perfect and absolute bondage that makes the spirits of Unjust men and Angels perfectly and absolutely slavish For The Spirits of Angels and Men though naturally they be free yet accidentally they may be bound as in divers cases Satan himself and his Crue are all Spirit yet every Wizard pretends to bind them Jud. 6. But God doth indeed bind him and them reserving them in chains of Darkness unto the Judgment of the great day The Spirit of Man is free yet may it be religiously bound by a Vow or Oath Numb 30.2 and is shamefully bound by lust of Flesh the pride of World and the Temptations of the Devil and too often led captive by him according to his will Now the bondage of the Spirit is the true right and perfect slavery because the Spirit is naturally free and the more free a thing is naturally the more slavish is the bondage thereof for therein is the greater violence and the greater violence makes the greater slavery The CONTENTS Restraint from proper End Restraint from proper Guide Restraint from proper Act. Restraint from proper Rule Restraint from proper State Restraint from proper Right Constraint to base Actions TITLE X. Of the Cases of Slavery The Cases of true Slavery TRue Slavery is a thing so large and indefinite as that it cannot well be defined therefore it will be best by shewing the Cases thereof to design it As because Felony and Treason are Crimes indefinite therefore wise Lawyers do not define them but shew the Cases to design them Cases designing true Slavery I. A Restraint of Man from his proper End is slavery Restraint from proper end The proper End of Man is Happiness which consists in the knowledge and fruition of God For this is life eternal to know God c. other Ends are improper alien and forreign as Honour Wealth c. for these are neither his proper end nor yet the proper means to it they are neither happiness nor holiness For a man then to be restrained from true happiness that he cannot or may not be happy that he cannot or may not know or enjoy God this is true slavery For the disability to true happiness to be made uncapable of it is true misery and true misery is true slavery Hence Bastardy is a misery which bars the Child from all Inheritance and makes him uncapable of succession to his natural Father's Estate And Infamy is a misery which bars a man from all Offices and makes him uncapable of all Honour
A Commandment carnal and temporal Heb. 7.16 Christ's Priesthood II. In Christ's Priesthood all things were strong and perfect As 1. A Priest strong An immortal God free from sin without succession Gen. 24.19 20. without Father without Mother having the power of the eternal Spirit and of an endless life 2. A Tabernacle strong made without hands eternal in the heavens for all the Elements shall melt with fervent heat but the Holy of Holies the Heaven of Heavens higher than the highest are Eternal 3. Sacrifices strong that did purifie the Conscience and take away sin and were never iterated 4. Aaron stood in the midst of his Sacrifices of Lambs and Bulls and Calves c. before an Altar of Stone or Wood but Christ is the Sacrifice himself and the Priest and Altar Heb. 9.12 20. Not with the blood of Bulls c. but by his own Blood he entred into the Holy place Through the eternal Spirit he offered up himself to God without spot Heb. 9.14 purging our Consciences from dead works to serve the living God One for all 1. No other hands could offer Christ's Blood but his own they were too profane No Priest in the Masse can or ought to offer up Christ he is only worthy to offer up himself 2. No Marble or Golden Altar pure or rich enough to offer Christ upon He offers up himself upon the Altar of his eternal Spirit Through the eternal Spirit he offered up himself to God 3. No Temple stately enough to offer Christ in The whole World is God's Temple The lower World is the outward Court and the higher is the Holy of Holies Christ is the Minister there Heb. 8.2 that sacrifices in that true Tabernacle which the Lord hath pitched and not man and offers himself the True Sacrifice the Lamb slain from the beginning of the VVorld He offered up himself once by his own Blood he entred through the Veil that is to say his Flesh into the true Holy place Heb. 7.27 the Throne and Mercy-Seat of God there to appear in the presence of God for us for ever 4. A Covenant strong and everlasting made upon better Promises I. Typical Redemption from Typical Sins Aaron's Order tends to a Legal Typical Redemption from Legal and Typical Sins as To touch a dead Body to eat Flesh unclean to touch a Leper c. Touch not taste not handle not c. These were no Real sins because these Touchings and Tasting c. did not defile the Soul Not that which goeth into the mouth doth defile the man but that which goeth out of the mouth c. Whether we eat or drink we are not the better or if we eat not we are not the worse The Kingdom of God consisteth not in Meats and Drinks Call nothing Common or Unclean To the Pure all things are pure in their own nature These uncleannesses were in the Flesh only not there really but because of the Prohibition Now the Blood of Bulls and of Goats was sufficient to wash away such sins But as for Real sins in their own nature sinful that defile the Soul such as Murther Adultery Theft Rebellion c. There were no Sacrifices for these at all they were not pardoned the punishment was Death Temporal without Mercy or Restitution or VVhipping c. Now a VVeak Priest was sufficient to offer for such Typical Sins And a weak Tabernacle of Skins or a Temple of Stones was good enough for such Sacrifices as never pleased God in themselves and for such sins as never offended God in themselves but only as forbidden for a time to preserve the greater reverence in an irreverent People and to keep them from Idolatry which they were so prone unto Real Redemption from Real Sins II. Melchisedec's order it works a Real and Eternal Redemption from Real and Eternal Sins and Punishments Sins of thought word and deed that pollute the Conscience as Carelessness VVilfulness Presumption Rebellion Infidelity Malice c. Punishments of a blind mind a hard heart a seared Conscience For these there is provided 1. A Priest of Infinite Dignity 2. A Sacrifice of Infinite Value 3. A Tabernacle of Infinite Holiness 4. A Law of Infinite Perfection 5. An Oath of the Most high God to consecrate an Eternal King Priest and Prophet and to settle Eternity upon that Salvation which was for all men Salvation for all Men. 1. For all men I say whosoever will offer and give themselves up to this Great High Priest and Bishop of our Souls that gave himself up for all 2. For all that will partake of this Sacrifice and Altar by eating the Flesh of Christ and by drinking his Blood For they that offer the Sacrifices are partakers of the Sacrifices 3. For all that wait for the coming forth of this great High Priest out of his Tabernacle the Holy of Holies at the last day For without the People waited for the High Priest while he prayed for them within So we look for Christ's coming out again to bring us into that Holy place which he is gone before into to prepare a place for us Now this offering up of our Selves in and through Christ unto Christ is really by mortifying and crucifying our Corruptions and Lusts This is to be crucified with Christ to die with him to be baptized with him to be buried and rise again with him And this is the great Reformation that Christ made Old things are done away and all things are become New I. Old things are 1. Imperfect Light of Nature Carnal Righteousness 2. Sin 3. Punishment 4. Sacrifices 5. Old Testament 6. Vain Philosophy 7. Temporal Promises 8. Old Man Old Creation Old Birth Flesh 9. Carnal VVorship VVorks c. II. New things are 1. Perfect Light of Grace Spiritual Righteousness 2. Justification 3. Reward 4. Christ's Sacrifice 5. New Testament 6. Christian VVisdom 7. Eternal Salvation 8. New Man New Creature New Birth Spirit 9. Spiritual VVorship Grace SECTION II. From henceforth no New Changes to be made No more Changes 1. In Doctrines as to return to Judaism or Heathenism again 2. In Worships as to return to Sacrifices or set up a systeme of Ceremonies in defiance after God hath pulled down his own Rites From henceforth new Laws call for new Manners Greater obedience due from Christians than from Jews or Heathens and greater thankfulness to God for his wonderful wisdom and mercy in bringing us into this state of Grace and Salvation and for the assistance of his Spirit in all these dispensations of Grace unto glory But stay before we leave speaking of this wonderful Reformation let us consider this great and eternal Change a little better What is all gone say you and nothing at all left no not a hoof of all the Sacrifices and Services that were before No Priest no Law no Sacrifice no Temple no Altar Yes CHRIST is the Priest Sacrifice Temple Altar and his Gospel is the
Heirs for ever 2. Arbitrary Pro libitu Domini so is Liberty Pro libitu sui ipsius A man is lord of himself 3. Unprofitable no Reward of slavery but pain all Profits redound to the Lord. Whatsoever Slaves acquire they accrue to their Lord because they themselves and their Wives and Children are their Lord's Goods and Possessions therefore whatsoever they get by their Labours is their Lord's for they have no Rights at all but are dead in Law to all intents and purposes But Liberty redounds to a Man 's own self Thus contrary things have contrary forms as Gluttony is a vice Temperance a vertue II. The second Reason is from the affinity which Liberty hath with Reas 2 Largeness A Prisoner when free is set at large Largeness being before confined to a narrow space Thou hast enlarged me when I was in trouble Psal 4.1 Thou hast set my feet in a large room When a man is free he may walk abroad at large whither he pleaseth Psal 18.19 otherwise he is confined to the Will of another The CONTENTS Soul TITLE IX Of the Seat of Liberty THE Seat of Liberty is the Spirit The Soul and her Faculties That of the Body is a counterfeit and bastard Liberty Soul this of the Soul is Liberty indeed David though a King wanted this liberty while he was under Murther and Adultery therefore he prays that God would bring his Soul out of Prison and stablish him with a free Spirit As Mammon is not the true Riches so the Liberty of the Body is not a true Liberty What greater bondage than that of the Mind when the Judgment is captivated to believe the Magisterial dictates of the Pope or perhaps an ignorant Confessor It is to be wondered that brave men otherwise Wise and of great Perfections should suffer themselves to be such slaves and fools as to be imposed upon in their Judgments and not suffered nor suffer themselves to use their own Reasons nor question any thing but do like fools all manner of absurd and intollerable Commands to the macerating and hurting of their Bodies by Whippings Pilgrimages Sackcloths and other Ridiculous fopperies Reas 1 1. The first Reason is from the Contrariety of slavery Slavery is in the Spirit therefore Liberty is in the Spirit Because things contrary reside in the same seat not concurrently but successively As because the Eye is the seat of Blindness therefore it is also the seat of Seeing The Ear is the seat of Deafness therefore of Hearing So because the Spirit is the seat of Slavery it must needs be the seat of Liberty Reas 2 2. The second Reason is from the Nature of the Spirir which is naturally Free GOD the Father of Spirits is supremely Free therefore Angels and spirits of Men must be free under him The Soul is not properly united to the Body but the Body to the Soul Death is a separation but the Body departs not from the Soul but the Soul from the Body There is no man hath power over the Spirit Eccles 8.8 to retain the Spirit neither hath he power in the day of death The CONTENTS Recess from Evil. Access to Good TITLE X. Of the Terms of Liberty THE Terms of Liberty are Good and Evil. Liberty is a loosness from Evil to Good held by no Evil and withheld from no Good I. Recess from Evil i. e. from the World the Flesh and the Devil Recess from Evil. which three are Evils Remission of sins is true Liberty from the bonds of Death Hell and Satan II. Access to Good Access to Good Good is the proper and principal object of Liberty the end and scope it aims at When we are hindred from no good but capable of all then are we free indeed As when all Egypt lay open to Joseph when all Canaan lay open to the Israelites When the Throne of Grace stands wide open for all that have need to fly thereunto for Grace sufficient to help them in the time of all their need The first is a Vulgar Liberty such as the Poor and Strangers have the second is a Royal Liberty for Children and free Denizens The Reason is from the affinity it hath with Repentance Reason Liberty is a preparative to Repentance Till the Soul be loose from Evil it cannot turn unto God As Repentance is a turning from sin to God so Liberty is a turning from Evil to Good As in Repentance the Right turning is from Evil to Good or else it is Apostacy so in Liberty the Right turning is from Evil to Good or else it is Licentiousness So loosness from the Law is slavery To be free from Righteousness is to be the Servant of sin The CONTENTS Loosness to proper End Loosness to proper Guide Loosness to proper Act. Loosness to proper Rule Loosness to proper State Loosness to proper Right TITLE XI Of the Cases of Liberty The Cases of Liberty Loosness to proper End I. A Loosness of Man to his proper End is Liberty The proper End of Man is Happiness Restraint from that makes slavery or true Misery When we are free from Worldly ends of Honour c. and clearly loose to heaven and heavenly things then are we free indeed As Bastardy bars from a temporal Inheritance As Infamy bars from temporal Honour so Liberty admits to Eternal Felicity As Capacity of Temporal Honours makes a Freeman so much more Capacity to Eternal Honours Loosness to proper Guide II. A Loosness of Man to his Proper Guide is Liberty A Man 's Proper Guide is a Right Spirit As a Restraint from that is slavery so a Loosness to that is Liberty All other Guides as Satan World Passions of flesh are Troublers rather than Leaders but when we are free from all these then are we free indeed Philo. 2 Cor. 3. pen. Revera liber est qui solum Deum sequitur He is free indeed that follows God only Where the Spirit of the Lord is there is Liberty Hence that great Question ☞ how Free-will can consist with God's Grace is easily decided for where God's Grace works upon the Will the more it works upon the Will to draw it and the more the Will conforms to God's Grace to follow it the more Free the Will is Grace then doth not destroy nor abolish Liberty but beget and nourish it for the more God's Grace doth loose the Will from evil and lead it on to good the more it frees the Will And as till then the Will is not free so then it is most free III. A Loosness of Man to his Proper Act is Liberty Loosness to proper Act. The Proper Act of Man is his Will And as a Restraint from that is Slavery so a Loosness to that is Liberty The Stoicks say Liber est qui vivit ut vult which thou may'st not construe as a School-boy but as a Christian He is free that can act his own Will i. e. after Resolution
have already passed and had their Being SECTION I. I. When the First Person brought forth the Second the Second Person was God the Son He was of God because he proceeded from God the Father God of God Light of Light very God of very God He was the Son of God because he was begotten of the Father The Brightness of his Glory Heb. 1.2 Col. 1.15 and the Express Image of his Person The Image of the invisible God the first Born of every Creature SECTION II. II. When the whole Trinity brought forth Adam then Man was the Son of God Luk. 3. ult as Adam is called the Son of God Gen. 1.26 Gen. 5.1 1. Because God created him 2. Because he was after God's own likeness SECTION III. III. When Adam brought forth his Sons and they bring forth their Sons to this day and shall to the Worlds end then Man is the Son of Man 1. Because Man begets him Gen. 5.3 2. Because he is after Man 's own Likeness SECTION IV. IV. When the Blessed Virgin Mary brought forth our Blessed Saviour then God was the Son of Man 1. Because conceived and born of a Woman 2. Because he is after her own Likeness Phil. 2.7 He was made in the Likeness of Man God sent his own Son in the Likeness of Sinful flesh Rom. 8.3 In all things like unto Man Sin only excepted The Holy Ghost shall come upon thee and the Power of the Highest shall overshadow thee therefore that Holy thing which shall be born of thee shall be called the Son of God Thus it pleased God to interchange himself with Man and each to beget the other As the Plant first brings forth the Seed Sim. and then that Seed brings forth the Plant so God first brought forth Man and after Man brought forth God Thus God and Man are each others Father and Son Man the Son and Father of God and God the Father and Son of Man By two of these four Generations our Saviour was a Son viz. by the first and the last When God broughth forth God Christ was the Son of God And When Man brought forth God Christ was the Son of Man So Christ is the First and the Last the First Son of God Rev. 1.17 and the Last Son of Man The First by whom Man had his beginning and the Last in whom he hath his ending I am Alpha and Omega Rev. 1.8 the Beginning and the Ending But especially of his Church whose Beginning is Election and End Salvation For in him our Election begins and in him our Salvation ends Note that though our Saviour had these two Births and two Fathers yet he is not two Sons no more than he that hath two Sons is two Fathers A Curious Picture being first drawn out in Colours Sim. and after put into Frame hath two works done unto it yet it is but one Picture so the Son of God who was first the Picture of his Father's Image and the brightness of his Glory is after put into a Frame of Flesh hath thereby two Births yet is but one Son The Reason is because these two Births had but one Person to sustain them for the Person of the Godhead supported both The Fulness of the Godhead dwelt in him bodily Therefore these two Births being after several Images Christ must needs have two several Natures The Nature of a God as he was the Son and of God and the Nature of a Man as he was the Son of Man 1. As God he was a Son only Begotten not made 2. As Man he was a Son only Made and not begotten The Word was made Flesh and dwelt among us and we beheld his Glory Joh. 1.14 the Glory as of the only Begotten Son of the Father full of Grace and Truth As he was the Son of Man no Man begat him but the Woman conceived him by the Power of the Holy Ghost overshadowing her a Virgin yet he was not the Son of the Holy Ghost Lord help me in this deep Mystery and save me from sin all this while Because he was not begotten from the substance of the Holy Ghost Reason as Natural Sons are generated from their Fathers substance but by the Power of the Holy Ghost And being born Man he had not the Image of the Holy Ghost therefore was not his Son seeing every Son must be like his Father in Nature and Essence But he was properly the Son of the Virgin therefore the True Son of Mankind with indifferency to either Sex In the Virgins Womb he was conceived and cherished essentiated with the Parts of a Man Body and Soul perfectly united Had Infirmities natural to all Mankind not Personal of this or that Man nor Poenal for this or that Sin but for all sins And these defects did Man him most A Passive Mortal Man Vir dolorum A Man of Sorrows and acquainted with Griefs Man in all things except Man's Sin Is 53.6 yet he bore the Punishment of that For the Lord laid upon him the Iniquity of us all But why the Son of God all this VVhy Christ became the Son of Man rather than the Father or the Holy Ghost A Mediator The Father or the Holy Ghost might either have been the Son of Man had they been so pleased but had either of them been the Son of Man then the name of Son would have belonged to two Persons of the Trinity Therefore it was most convenient for that Person that was the Son to become the Son of Man Reasons 1. In respect of the whole Trinity 2. On the Father's Part. 3. On the Son's Part. 4. On Man's Part. SECTION V. I. In respect of the whole Trinity VVhen things of a different Nature are united they are best combined by a Third Mean Sim. that is of a middle Complexion to them both so the Body and Soul are combined by the Spirits that are of a middle Nature between both VVhen Man and VVife are at odds the best way to reconcile them is their Son Because he is a Middle Party between both the one is his Father the other is his Mother From all Eternity God loved us in his Son He before our Fall was as the Spirits to maintain our Union with God But when we were fallen at odds and God would be reconciled God mediated between Himself and Us by his Son Because he being the Middle Person of the Trinity and being both God and Man was the fitter to make a Mediator between God and Man That having God to his Father and Man to his Mother he might make a full Reconciliation between God and his Spouse as the Son doth between Man and VVife 2 Cor. 5.18 God hath reconciled us to himself by Jesus Christ and hath given unto us the Ministery of Reconciliation to wit That God was in Christ reconciling the World to himself not imputing their Trespasses unto them and hath cemmitted unto us the Word of
proceeds only from Righteousness Wisd 1.15 for Righteousness is immortal Sin is mortal and mortalizeth the Body Righteousness is immortal and immortalizeth the Body Where sin rules death rules where sin is conquered death is conquered SECTION VI. The Reasons for Victory over Death are these 1. Because Sin is conquered which is the Sting and Curse of Death Sin conquered that else would hold us in everlasting Death For as long as sin is in death unpardoned by dying in sin there can be no recovery from Eternal death for sin As long as the Debt is not paid there can be no recovery out of Prison 2. Because the Law is conquered which stirred up sin Law conquered and accused sin unto death Christ hath fulfilled the Law and abolished the Types and Curses thereof 3. The Devil is conquered that lays the Law against us Devil conquered he came upon us as a strong man to bind us in death but Christ came upon him and bound him that had the Power of Death and cast him and Death both out of doors and brought life and immortality to light O Death I will be thy death O Grave I will be thy destruction Death is swallowed up in victory and Christ hath destroyed the works of the Devil and we shall bruise Satan under every one of our feet 4. Because Christ hath entred into the Holy of Holies in Heaven Christ entred into the Holy of Holies and is gone before to prepare a place for us therefore where he is there we shall also be Having hitherto shewed what are the great things which we have purchased for us by Christ and how we are to endeavour after them by the aids of his Spirit promised to be given to us for that purpose namely the Inward and Real Victory over sin and the Curse for sin that so we may obtain a victory over Death and Hell It will be very obvious to observe the Errours of those that pretend to high spirituality of Doctrine and walking with God and yet alledg an utter impossibility of ever conquering of sin in their hearts and therefore never go about the work of mortification or self-denial as there is no reason they should if it were true that all were done to their hands or if not that thing enjoyned were utterly beyond their Power The CONTENTS Nothing for us to do Trust to Outward Mortifications Superstition Natural Complexion for Divine Grace Rhetoricating Consequences of Christ's Death and Resurrection Material Cross Spiritual Cross Material Resurrection Spiritual Resurrection Material Ascension Spiritual Ascension No Oblation pleased God but Christ's Every one that comes to God must offer Christian Religion most Spiritual and Glorious No Mediator but Christ End of Christ's Mediation to bring us to God Cross to be gloried in Cross outward and inward Effect of Cross Crucifixion Procured by outward Cross Philosophy Christianity Christ the Sacrifice and Priest Christians true Sacrifices and Priests Decrees Christ's doing and suffering our doing and suffering Corollaries Christ a Priest Christ quickned by his Eternal Spirit Christ a Prophet Christ a King TITLE IX Of Mistakes of the Effects of Christ's Humiliation and Exaltation Nothing for us to do FIrst therefore some confidently believe That all things are already done for us and nothing remains to be done for our selves as if because Christ hath taken up his Cross for us we should not take up our Cross for our selves because he hath suffered we should not suffer with him and fill up that which is behind of the sufferings of Christ the Head as the Members of his Body which is the Church as if there were no Power of his Death nor vertue of his Resurrection nor Fellowship in his Sufferings nor any conformity with Christ wrought inwardly in our Souls by his holy Spirit turning all Righteousness into a bare accounting and being imputed Righteous by the Righteousness which is another's and no inherent Holiness or Sanctification of the Spirit which is our own without which no man shall see the Face of God This is an Idaea of Holiness and the Happiness will be accordingly .. A Shadow and no Substance This is to deny the Real Evil of Sin and the Real Holiness of the Spirit turning really from Darkness unto Light and from the power of Satan unto God Or else this is to make God to be bribed and corrupted by the Sacrifice and Oblation of Christ to indulge men in their own Sins by clothing them and hiding them with his Son's Righteousness though he knows well enough they are inwardly unrighteous and yet by vertue of that Imputed Righteousness they shall be excused from all Sin and the real Punishment of Eternal Death So there shall be an Impunity from God for Sin than which there cannot be a greater Evil nor more against the Mind of God who naturally hates Sin nor more against the mind of the Godly who more abhor the sin than they dread the vengeance So the Kingdom of Sin and Satan should be still unbattered and we partly under Satan and partly under Christ partly sinful that is inwardly and partly righteous that is outwardly by Imputation and being reckoned so to be not so indeed And so serve God and Mammon have fellowship with Christ and with Sin and Devils Overthrow all Reason and Religion of Justice or Mercy in God or Goodness or Vertue in us All the ground these men have for what they affirm is their strong belief that it is so without any Sense or Reason that it should be so or how it can be so that the undefiled Rewards of God should be enjoyed by impure and unregenerate men But the Pretense is that they speak only of Justification without any Condition of Sanctification as being no part of God's Covenant but Faith only But still let the shew of Humility and Modesty be what it will in them and the advancement of the free Grace of God by them it must needs exceedingly deceive men into hypocrisie and carnality which is very pleasing to Flesh and Blood For he that believes himself to be thus absolutely and compleatly justified by the Imputation of a mere External Righteousness through his Faith must needs believe that there lacketh no other Righteousness of his own for all such Holiness is perfectly supplied by the Holiness of another who is Christ And though it be yet pretended that Sanctification will naturally follow imputed Justification by way of Thankfulness yet this very Gratitude will easily be believed as all other Graces are by them supposed to be by the same Imputation reckoned and accounted so to be but not so indeed lest Grace should not be free and Works should prove Meritorious imagining that God makes a Covenant without any Condition or any other party to Covenant with him which is impossible Trust to outward Mortifications 2. Others there are of a contrary Spirit that trust to no Imputations of Righteousness external nor Holiness internal of
there have been that have made it a Substance and there have not been wanting those that made it nothing at all It is my Choler saith the Revenger It is my Melancholy saith the Desperate one It is my Blood saith the Wanton It is my Appetite saith the Glutton It is it is not what every one pleaseth Well be these darknesses in the Understanding and these perversnesses and slaveries of the Will and these pollutions of the whole Man what they may be yet for all them nor for all the Devils in her that are about them we shall not sin nor die unless we will our destruction is from our selves 1 Cor. 6.12 And if such we were all yet now we are washed now we are sanctified now we are justified in the Name of our Lord Jesus Christ And the Leper who is cleansed complaineth no more of his scab but returneth to give thanks and strives to keep himself sweet and clean None but dogs will return to their vomit and none but swine when they are washed will wallow in the mire The Blind Man who is cured will not return into the ditch and impute it to his former blindness but rejoyceth in the light and walketh therein And we cannot without soul ingratitude deny but what we lost in Adam we have recover'd in Christ with manifold improvements for not as is the offence Rom. 5.15 19. so is also the free-gift For as by the offence of one many were made sinners so by the obedience of one many shall be made righteous Made so not only by imputation for that would please us well have sins removed and be Sinners still but made so that is supply'd with all helps and strengths necessary to perfect that Holiness which is required of them that are justified by Faith in Christ Jesus For is not the Gospel above the Law Grace above Works God above the Devil the Second Adam stronger than the first the Spirit above the Flesh Mighty for the casting down of the strong holds of Sin and Satan and for the translating us from the power of darkness into the Kingdom of the dear Son of God To conclude If in Adam we were all lost and crowded into Hell in Christ we are all saved and advanced into Heaven And if we are weak yet in God is our strength And therefore why will ye die O ye house of Israel Take we heed of sowing pillows under our own elbows and if they be not soft and easy enough to sleep on beware of bringing in a good meaning and honest intention to stuff them up least on these we sleep so securely as Sampson did on the lap of Dalilah till our strength go from us indeed and be fit for nothing but to grind in his prison and to do him service who put out our eyes able to die and perish but not able to live and be saved strong to do evil but feeble and lost to all good And as we pretend Original Sin to be our driver into all other evils and calamities so we pretend the want and insufficiency of Grace to save us and as we know not what that monster of Sin is so we understand not the Beauty of God's Grace Grace as Sin is in every Man's mouth the sound of it hath gone through the Earth Ebrius ad phialam mendicus ad januam The drunkard speaketh of it in his cups and vows 't is better than Wine and by the Grace of God he will be drunk no more The Beggar maketh it his Topick and hopeth that God's Grace will melt the hearts of the Rich to relieve his wants and he will promise to fall to work for his living but the one adds drunkenness to his thirst and the other hath no power to unfold his idle hands for all this Even they that are Giants for Learning leading Men of the first rank and file that say they know it and have it have kept it to themselves or but slightly discovered it to the People in that simplicity and nakedness that upon the first sight they may say This is it Sometimes they represent it to be an infused Habit sometimes a Motion or operation sometimes they know not how to distinguish it from Faith and Charity it is one and the same and yet it is manifold it exciteth and stirreth us up it worketh in us and it worketh with us it goeth before us and it follows us Thus they handle Grace as the Philosophers do the Soul they tell us what wonders it worketh but not its Essence they tell us what it doth but not what it is In all that I have written I profess not to slight or jeer at that original Weakness or attainder of Sin and Death which all of us have cause to bemoan but my scope is to attest the Justice and Mercy of God who hath been made too much the author of Sin and Death And to satisfie the ignorant that Sin is not entailed upon us by fate or Blood nor Grace neither whether we will or no. They have been too long made to believe that Sin and Grace have been real infusions and Physical operations from the evil and the Good Spirit working sensible alterations in the Flesh and Spirit without any concurrence or operation of the Will of either Upon this inevitable necessity of sinning and damnation on the one hand and of Grace and Salvation on the other hand they are moved to lie still under the one which they cannot help and wait for the other if ever it be decreed to come which they cannot call nor invite unto them The People are astonished when they are told of their blindness and lameness and deadness to all good and of the necessity of a real descension of the Spirit into the Heart which being stark blind and stone dead is not able to know what is done unto it in the Reviving thereof no not so much as to consent to receive what shall be given it If Sin were inevitably decreed and accordingly infused by the Devil into all Souls beginning at Adam it should be non-sense to define Sin to be a transgression of the Law and a covenant with Satan And if Grace were inevitably decreed and accordingly poured by God into all Souls beginning at Adam it should be non-sense to define Grace to be an obedience to the Gospel and a covenant with God There was never yet any Covenant made without consent of Wills between both parties The Devil and the Sinner are agreed and God and the Godly are agreed also And this Agreement must be free on both sides for a forc'd will is no will nor can the will be forc'd either by God or Man Nullum pertinaciae remedium posuit Deus aut homo There is no remedy against the obstinacy of will either from God or Man God hath made in Man a Free-will to work freely neither can it work otherwise neither will God destroy the work of his own hands nor is there any reason
Dower nor power from Abraham in his House as a Wife but was still a Bondmaid to her Mistress and when she had served both and done her work as a slave she was fairly turned out of doors 2. Isaak the younger by a Free-Woman his Legitimate Son by a lawful Wife Sarah free born and free living a Matron that had right of Bed and Board Dower and Dignity Power and Rule under her Husband over the Family As the two Mothers conditions were quite contrary the one to the other so were the two Sons for Partus sequitur ventrem one therefore a Bondman the other a Freeman one had no right to the Inheritance because a Bastard the other had right because a lawful Son So those under the Law unjustified are in the condition of Ishmael who though a Son had neither the state of a Person nor the right of a Son but was a Bondchild and Bastard because he came from a Woman who had not the state of a Woman nor the right of a Wife but was a Bond-maid and a Concubine So the Sons of the Law that trust to their Mother Bondwoman shall be as little justified or have as little right to the inheritance of Heaven as the Law can afford them which is none at all for Righteousness comes not by the Law and by the Law no flesh can be justified even as little right as Ishmael could have to Abraham's inheritance who was born of a Woman who had works enough for she was a Bondmaid yet no right by them for she had no right in her Person But they that are under the Gospel are justified are in the same condition of Isaak who had the state of a Person and the right of a Son because he was born of a Free-Woman who had the state of a Woman and the right of a Wife So the Sons of the Gospel that trust to their Mother Free-Woman shall be as much justified or have as much right to the Kingdom of Heaven as the Gospel can afford which is All right Even as much right as Isaak had to Abraham's inheritance who was born of the Free-Woman who had Faith enough for she was free and therefore All right by her Faith for she had all right in her Person This was the first difference between these two Sons on the Mother side because born of several venters The second difference is on the Father's side For though they had one and the same Father yet they were begot from different principles operating in Abraham and enabling him to beget them Gen. 16.2 1. For Ishmael came from Abraham as a Natural Father born after the Flesh by Abraham's natural power and strength for though Sarah was restrained from bearing yet Abraham was not restrained from begetting at eighty five years old 2. For Isaak came from Abraham as a Supernatural Father born after the Spirit by a Supernatural power of God when he was ninety and nine years old and Sarah ninety years old and was ever barren which was a double deadness of age and custom This Generation and Conception was by God's promise Rom. 9.8 9. or by the Spirit and power of God So they that will be under the Law which is a Bondwoman and therefore engendreth bondage though thereby they be the Children of God yet they are but his Natural and Carnal Children because born after a meer natural and carnal way Heb. 9.10 and live under a Law consisting of carnal and fleshly ordinances But they that are of the Gospel which is a Free-Woman that engendreth Liberty and Freedom one of the Divine and Spiritual Sons of God because by means of their Faith they are born of the Spirit For that which is born of the Flesh is Flesh but that which is born of the Spirit is Spirit Joh. 3.3 Ephes 1.13 And because after that Faith they are sealed with that Spirit which is the Spirit of Promise SECT XXIX Many more Covenants God made but these two of the Law and the Gospel were the most eminent Because 1. National and OEcumenical Covenants 1. The Law was National to the Jews only 2. The Gospel was OEcumenical to all the World The other Covenants that were made were but personal or famular to one single Person or Family as to Adam Noah Abraham David c. 2. Mediatory and Testamentary Covenants by the intervention and execution of two solemn Mediators and Executors Moses and Christ The rest were immediately proposed and executed by God and had no Interlocutor nor Performer beside Though these two Covenants and Testaments do disagree from all other Covenants and Testaments yet they are as different and contrary one to the other as was Hagar and Sarah SECT XXX 1. The Law was a Covenant of Bondage 1. From the adjunct of place from Mount Sinai Law a Covenant of Bondage Exod. 19. Gen. 25.18 the place in which the Law was given and the Country of Hagar Gal. 4.25 2. From the adjunct of Bondage engendred according to the nature of Law so are the Spirits the Genius and manners of Men. The Law of Moses is carnal and burdensom for its rights and contains only Temporal promises and curses accordingly therefore it begets servile labour and servile fear a hard Mother a curst Mistress SECT XXXI 2. The Gospel is a Covenant of Liberty 1. From the adjunct of place from Mount Sion Gospel a Covenant of Liberty the place in which the Gospel was given and the Country of Sarah Jerusalem which yet is in a kind of bondage too compared with Jerusalem which is above which is free and the mother of us all Hebr. 12.20 Hebr. 11.10 Rev. 21.2 3. 1. The Seat is above 2. The State is free 3. The Issue general Because the mother of us all the true Spouse of God by whom he begets Children by his Promise and Spirit John 3.8 Gal. 4.29 He that is born of the Flesh persecuted him that was born of the Spirit Law published on Earth by an Angel Gospel published in Heaven to Christ and from Heaven to the World Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Sarah Mother but of one Nation Jerusalem the Mother of all Nations Is 54.1 Glorious then but after the Captivity more glorious So will the Gospel be after many Ages of barrenness Isaak's Posterity double to Ishmael's New Covenant more large and more lasting than the Old The Jew persecuted the Christians as Ishmael persecuted Isaak by mocking him The carnal Christian who persecutes his Brother learnt it of the infidel and carnal Jew But the Son of the Bond-Woman shall be cast out for he shall not be heir with the Son of the Free-Woman 2. From the Adjunct of Liberty As is the Gospel so are the Spirits of Men. The Gospel Spiritual and easie a
Heavenly Father notwithstanding his great Grace and though I would be glad of his Inheritance yet am unwilling to do him service for it but wilfully choose to serve my own lusts and follow the World and am led captive by the Devil according to his will then I deserve to be rejected and shall be rejected unless I repent For those that honour God God will honour but those that dishonour him shall be lightly esteem'd God's Grace is so far from being a licence for me to sin that it is a restraint from it to make me fear to offend The more kind a Father is the more should the Son fear to offend him because the greater is his trespass if he do offend him who hath been so loving to him And as a kind Father is grieved to disinherit his incorrigible Son so when my transgressions become presumptuous malicious and incorrigible my Heavenly Father is grieved to reprobate me and cast me off and decrees it not but in his wrath when there is no help for it As he did with the Israelites Ps 95.10 Fourty years long was I grieved with this Generation and said It is a People that do erre in their hearts and they have not known my waies unto whom I sware in my wrath that they should not enter into my Rest SECT IV. Kingdom of God 1. The Kingdom of God is the Estate of final Blessedness which God will impart to the Saints in the Kingdom of Heaven For the Kingdom of Heaven as by Matthew only it is called and the Kingdom of God are all one and the same thing though diversly denominated for both signifie that Blessedness whereof God is the cause and Heaven the place where it is enjoy'd Yet in diverse places of the Scripture the Kingdom of God is put for the means whereby we are convey'd to that State Natural Man The Natural Man neither hath nor ever had any right at all to this Inheritance of Blessedness because this right comes by God's promise which he for want of Faith accepts not and therefore is not in Covenant with God for it Spiritual Man But the Spiritual Man hath a right unto it for his Faith whereby he accepts the promise of it gives him a Title to it and the Spirit which by reason of his Faith is infused into his heart makes him an assurance of it for the Spirit is the Seal the Witness and the Earnest of that Heavenly Inheritance yea farther the Spirit is his Guide and Comforter for light and strength to enlighten lead and enable him to the performance of those Offices and Services which make up the Tenure whereby he holds that right and perseveres in it For as Faith doth infiliate and make him jurally the Son of God by way of Adoption to have a right in the Estate of God so the Spirit doth in a degree farther super-infiliate him by making him jurally the Son of God by way of sanctification to be Holy as God is Holy Because as Faith so also Holiness is a mean unto the state of Blessedness whereto he shall certainly attain who follows and perseveres in that Holiness whereto the Spirit leads and enables him For by his Title of Faith and by his assurance from the Spirit he hath a present right to the future possession of it as every Heir hath to his Father's Estate But if the Spiritual Man whose regeneration is in fieri Forfeiture will not follow and walk after the Spirit whom God hath given him for his leader but upon the conflict between the Spirit and the Flesh will side with the Flesh to walk after the Flesh and do the works of the Flesh he cannot hold his right to Blessedness but must needs forfeit it because he performs not the Services and Works which are his tenure whereby he should hold it and at last enjoy it but doth work so contrary to his tenure that they extinguish and destroy his right of entrance whereby he should enjoy his future possession For what Father will not disinherit that Heir who grows disobedient and rebellious unto him by committing acts contrary to the duty of a Son Seeing that our Filiation or Christian liberty whereby we are the Sons of God is not a state of licentiousness which leaves us loose from Holiness unto sinfulness but contrarily makes us loose from sinfulness unto Holiness and consequently unto Blessedness And seeing the Grace of the Gospel which grants us that Blessedness grants us not the least indulgence to the Flesh or releaseth the bonds of Holiness and virtue or promiseth any pardon to him that sins in hope of pardon yet it is very indulgent and merciful to the sins of infirmity and human frailty and leaveth God to the prerogative of his mercy for a sin of presumption in case it be timely washed by a subsequent humiliation and repentance in forsaking that sin and returning to the course of Holiness And the inheritance of Blessedness in the Kingdom of God is reserved for those Sons of God who through the Spirit do mortify the deeds of the Body and are led by the Spirit of God Rom. 8.13 14. For such are genuinely and properly the Sons of God because both jurally they have a right and also morally are righteous to persevere in that righteousness whereby they hold their right and whereby they are regenerated reformed and sanctified after the Image or likeness of their Heavenly Father which Image he that practiseth the works of the Flesh doth deface in himself and thereby defeats himself of his Heavenly Inheritance For although the righteous have a right yet if he forsake that righteousness whereby he should hold the right he hath and commit wickedness all his right that he had and all his righteousness that he hath done shall neither be mentioned nor remembred but in his trespass that he hath trespassed he shall die See Ezec. 18.24 and Ezec. 33.23 God hath bestow'd upon us the Sacred Gift of his Spirit to dwell in us and to quicken our mortal Bodies and we for this Gift are debtors not to the Flesh to live after the Flesh For if we live after the Flesh Ro. 8.11 c. we shall die c. If in Christianity we know any thing we must needs know this That no whoremonger nor unclean person nor covetous Man which is an idolater hath any inheritance in the Kingdom of Christ and of God for because of these things cometh the wrath of God upon the Children of disobedience St. Paul tells the Ephesians that they knew this Ephes 5.5 6. and therefore chargeth them that no Man should deceive them with vain words Example of Israelites And hereof we have both a notable example and a figure in the Israelites who during their pilgrimage through the Wilderness had a right and title to inherit the Kingdom of Canaan for God had made a solemn promise for their inheritance of it and had confirmed his
drowning himself under the water a sign of dying unto sin being buried with Christ and rising again out of the water a sign of rising with Christ unto newness of Life So that if thy Faith oblige thee to the duty of a Son it will oblige God to the Blessings of a Father and he will not only by Nature and Grace adopt thee to be his Son but by Covenant and Pact institute thee to be his Heir and if thy faith oblige thee not to the duty of a Son it will disoblige God from the Blessings of a Father and he may disinherit thee having broken the Covenant for thy treachery and rebellion The Faithful have a promise I will be to thee a Father 2 Cor. 6.18 and thou shalt be to me a Son So they believing and accepting God for their Father he accounts their Faith to them for their right to be his Sons and gives them the Spirit of his Son to cry Abba Father imputing a present right to a future inheritance of Sons and Heirs and Joynt-heirs with Christ Ro. 8.17 Gal. 3.29 Gal. 4.7 Hebr. 1.14 Heb. 6.17 James 1.5 Heirs of God according to the promise Heirs of God through Christ Heirs of salvation Heirs of promise Heirs of the Kingdom which God hath promised to those that love him Now an Heir is a Person justified to a future Estate so that to be justified by Faith and to be made an Heir of God are things either all one in effect or the later is but the property or consequent of the former as the Apostle saith That being justified by his Grace we should be made Heirs according to the hope of Eternal Life SECT III. The Faith we have hitherto described to be Faith in God or of God Faith in Christ Mar. 11.22 Acts 3.16 John 14.1 is also Faith in Christ or of Christ Have Faith in God or of God through Faith in his Name or of his Name i. e. Christ Ye believe in God believe also in me Ye have been taught to believe in God as the Creator and Conservator of the World Psal 78.7 so do ye also believe in me the Son of God the Author and preserver of the Church 29. Joh. 6.27 the Prince of Life whom God the Father hath sealed This is the work of God that we believe in him whom he hath sent 1. Faith in God is an high esteem of God's Existence Goodness and Greatness and an acceptation of his will and kindness So 2. Faith in Christ is an high esteem of Christ's Person the Son of God and the Son of Man the Mediator between God and Man and an acceptation of his promises Hebr. 9.15 For this cause he is the Mediator of the New Testament that they which are called might receive the promise of his eternal inheritance The Devils have an Estimatory Faith Thou art the Holy one of God Mar. 3.11 Mar. 1.20 22. A Preceptory Faith also to obey Christ as when he cast them out of the herd of Swine and at other times A Judicatory Faith Math. 8.29 that Christ is their Judg Art thou come to torment us before the time Luc. 8.28 But they have no Promissary Faith in God or in Christ Not that they want a will but they have no Promises but altogether threatnings and instead of being justified to a present right to a future Blessing they are condemned to a present right to a future curse which is everlasting fire Math. 25.14 prepared for the Devil and his angels Reserved in everlasting chains of darkness Jude 6. unto the judgment of the great day For to Mankind only are the promises made by God in Christ by the Will of God to be justified by Faith because Christ only took upon him our Nature and not the Nature of Angels Faith in the Patriarks was immediate in God Faith in the Jews was mediate by Moses Faith in Christians is mediate by Christ called therefore the Faith of Jesus Christ SECT IV. Christ the conveyer of Faith 1. Because Christ is the Conveyer of it through whom we believe in God For that our Faith may meet with God aright it must pass unto him the same way whereby his promises are conveyed unto us Now his promises are conveyed unto us 1. immediately and so our Faith passes immediatly unto God 2. mediately in Christ therefore our Faith must pass by Christ unto God Thus God did immediatly declare his promises to Noah for the saving of himself and others in the Ark. Gen. 6.18 Gen. 15.4 And to Abraham for a Son and Heir of his own Body Thus God did mediatly declare his promises to the Israelites by Moses for their deliverance out of Egypt Exod. 3.16 2 Sam. 7.4 Jer. 29.10 As also to David by Nathan for the everlasting establishment of his Kingdom to his Seed As to the Jews by Jeremiah for their return out of Captivity As to Zacharias by Gabriel That his Wife Elizabeth should have a Son Luc. 1.13 And as all God's promises in the Gospel are by Jesus Christ whose Ministery is most excellent therefore by him our Faith must pass unto God Hebr. 1.1 Heb. 8.6 Who in these last daies hath spoken unto us by his Son who is the Mediator of a better Covenant established upon better promises Therefore as God's promises arrive at us immediatly or mediatly so our Faith arriveth at God immediatly or mediatly Joh. 13.20 For Faith in God's Messenger is Faith in God who sent him He that receiveth whosoever I send receiveth me and he that receiveth me receiveth him that sent me i. e. believeth And on the contrary He that despiseth you despiseth me and he that despiseth me despiseth him that sent me i. e. diffideth So God punished the Jews for not believing by the means of a Messenger with the Sword and Famine because they did not hearken to his words Jer. 29.18 which he spake unto them by his Servants the Prophets rising up early and sending them but they would not hear So Zacharias was stricken dumb for not believing the Angel Gabriel that came to him from God Such a mediate Faith had the Israelites who believed in Moses but their faith terminated in God Loe I come to thee in a thick cloud that the People may hear when I speak unto them Ex. 19.9 and believe thee for ever In the Original it is Believe in thee Christ said the Israelites trusted in Moses yet God was the ultimate end where their Faith rested and Moses the means through whom it passed Faith mediates in Christ Joh. 5.45 but terminates in God The trust we have to God-ward is through Christ 2 Cor. 3.4 Through him both Jews and Gentiles have an access by one Spirit unto the Father By Christ we do believe in God Eph. 2.18 1 Pet. 1.21 that our Faith and Hope in Christ might be Faith and Hope in God Christ saith He that believeth
fight of Faith the whole Armor of God the Tenure and Service of a Vassal to his Lord and King according to the Feudal Laws of Faith and Homage in peace or war The Laws are Fundamental to which all must trust to be known and understood by all SECT III. COLLECTIONS Thus the Kingdom is God's Thus God hath given the Kingdom to Christ to fight for it Thus God hath given the Kingdom to Christians to fight for it Collections Thus Christ shall deliver up the Kingdom to God the Father when he hath put all his enemies under his feet that God may be all in all because it is the nature of an Estate in trust to be delivered up Thus Christ is Lord over our Souls and Bodies over the World and the Devil Thus kingly power is given to Christ to rule over the Church and the World Thus Priestly power is given to Christ to Sacrifice and propitiate for the Church and the World Thus Prophetical power is given to Christ to teach and instruct the Church and the World Thus Christ fights in his Person by sufferings by preaching and Miracles Thus Christians fight in their Persons by sufferings Faith and obedience Thus Kings hold under Christ by waiting at the Altar of Justice under the Throne of his Power Thus Priests hold under Christ by waiting at the Altar of Mercy under the Throne of his Grace Thus Service and Tribute is due to Kings for their waiting and they must live by the Crown Thus Honour and Offerings are due to Priests for their waiting and they must live by the Altar Thus Christs kingdom is a kingdom of Grace and his Ambassadors invite all to accept and hold of his Grace Thus Christ intercedes in his own person and by his Ambassadors for Sinners that have broken their faith and forfeited their Fee that they may be restored again Thus earthly Vassals to Satan savour of Earthly things worship and serve the god of this World Thus heavenly Vassals to Christ savour of Heavenly things worship and serve the God of Heaven Thus the wicked are in Fee to the Devil faithful in wickedness inherit shame and destruction Thus the Righteous are in Fee to Christ faithful in Religion inherit glory and salvation Thus a man may forfeit his Fee to Satan and lose his Tenure to darkness and enter into Fee to God and become the child of Light And so è contra A man may forfeit his Fee to God and lose his Tenure to Light and enter into Fee to Satan and become the child of Darkness Thus he that is fighting against God may be overcome i. e. willingly not against his will as in other battels The good Spirit may perswade his Spirit and bring him back or translate him from the power of Darkness into the kingdom of the dear Son of God Thus he that is fighting for God may be overcome i. e. willingly not against his will as in other battels The evil Spirit may perswade his Spirit and bring him back Heb. 6. or translate him from the power of Light into the kingdom of the Devil Thus a Vassal that breaks his Faith may return to his Liege lord and submit and be restored for any man may lose his right or he may give it away or leave it to the wide World The Natural branches may be cut off and others engrafted and they may be grafted in their own stock again The Wheat may be chaff and the Chaff wheat The Devil may be cast out and enter in again The good Spirit may depart and return A Citizen may be disfranchised a free Head lessened an Heir disinherited And after all to all these there may be restitution in Integrum Thus Portae dignitatum non patent infamibus personis The gates of Honour are shut against Infamous persons Feuda non capiunt Infideles False men Felons and Rebels cannot hold a Fee There is no blemish in Christs kingdom every one that maketh and loveth a Lie must be gone from thence Christ knows not Hypocrites that have broken their faith and forsaken their first Love Without are Dogs and Murtherers and no unclean thing shall ever enter into the kingdom of Heaven Thus all Liege Lords are Patrons and Benefactors and all Liege Subjects are Clients and Beneficiaries The Devil rewards his Servants and God rewards his Servants No Schism or Heresie in Satans kingdom no Schism or Heresie in Christs kingdom because it is a breach of Fee Thus the Covenant of Works is not a Fee or Grace but a Debt but the Covenant of Grace is a Fee or of grace and a gift Adam was in Covenant of Works in his Innocency but after his Fall he was in the Covenant of Grace and entred into a Fee Moses was not a Liege Lord nor his Subjects in Fee with him but Christ is a Liege Lord and his Subjects in Fee with him All Feudataries are fellow-Souldiers and fellow-Subjects Though some are called Lords yet all are Servants to one Lord. The genius of a Feudist is Love and Obedience because he is a Beneficiary and hath nothing but what he hath received and can call nothing his own but is in continual dependency upon his Lords free Grace and bounty and cannot but serve him by all the tyes of Love and Honour as Children are tyed by the bonds of Nature to love and honour their Parents The CONTENTS Transition Foundation of Merit Supererogation Demerit Rewards and Punishments TITLE IV. Of Merit IN a Feudal kingdom there can be no place for Merit Transition because Beneficiaries and Usufructuaries receive all upon grace from their Lord and Benefactor and hold what they have from him for love honour and service which they owe him for all that they have neither can they recompense the Donor by all that they do or can do for him but must account themselves unprofitable Servants when all is done The foundation and source of Merit is Foundation of Merit the performance of a work which is not due to another or which no Right on our part could compel us nor the party for whose sake it is done had any right to enforce the doing of the same from us Therefore no mortal man can merit any thing at Gods hands though it were possible for him to fulfil the Law of God exactly and therefore God can be a Debtor to no man but as he is pleased to make himself so by his free and gracious Promise which gives him to whom the Promise was made a right by Grace which by works he could not have And if by Grace then it is no more of Works otherwise Grace is no more Grace Ro. 11.6 7. But if it be of Works then it is no more Grace otherwise Work is no more Work Therefore it is of Faith or Covenant that it might be by Grace to the end the Promise might be sure Ro. 4.16 Therefore no mortal man can merit any thing at the hands of his
them seeing that by this craft they get their living Let it not be grievous therefore for these high Lytae and stately Regents to stoop down to this inferiour Science as they deem it because it is more profitable for them than all their sublime Arts and Sciences can be without it and because it precedes all other wisdom even the sacred Scriptures themselves Quoad nos This strong Foundation well laid will bear up stoutly all that shall be fairly built upon it This plain Rule will try the truth of every Proposition There will be no tottering Hypotheses nor crooked Conclusions if the analogy and proportion of Natural truths be faithfully inspected and followed We may all agree in all main things if we would all look this way and fairly comply in these Principles Amphibologies Equivocations Distinctions Fallacies Tropes and Figures will be found as so many vizards and fucus's to cast a mist before the eye of the Mind and darken the clear light of the Understanding and so in time will be abandoned by all wise men This is the Light under God by which together with the Supernatural light thereupon I have wrote these things not without many failings God knows and by the same Lights they are to be examined and understood or not at all For I have had no other meaning than what is contained in natural and supernatural Revelations whatsoever is more than these is Error By these 't is safe to abide and as safe to be tried And so every man may judge and satisfie himself in his own and others Notions as well as he can and be content And this is all that can be done when all is done Do but bring all things to the common Test touchstone and standard of this Light of natural and supernatural Law and we shall all quickly meet agree kindly and pardon one anothers mistakes and be in a fairer way of mending all that is amiss every day more and more This is the way to truth and peace But alas Proud men strongly interested for honour favour and riches Ignorant men Self-conceited men Opiniators Flatterers and Lazy men that resolve to stick to their education and practice and the sentiments of their Ancestors with the Examples and Doctrines of their admired Masters will never go this way to work while the World stands There is therefore no remedy for these things but Patience The World it is to be hoped will grow older and wiser but still there must be errors and sects for the trial of steady and unbiassed Souls and the Truth at last will be no loser thereby Magna est veritas praevalebit THE CONTENTS OF THE First Volume of the Will of God To the Reader RIghts Laws Jural sense of Scriptures Title of Scriptures Distinction of old and new Testament Legists Hugo Grotius c. Will of God Superstition Fathers Schoolmen Rosicrucians Promises preached Pacification Means to understand Scriptures Mercurial spirits Principles Christianity unmixt Aspire to perfection Valn Sciences Right reasoning Sound Judgment Eloquence Demonstrations Confutations Papists Offences Two Testaments Quotations True Eloquence Prolegomena Title 1. Of Principles Theology and Laws Axioms Moral Entities Demonstrations Mathematicians Topicks Principles Aristotle Demonstrations The Authors Apology Compendiums Rules of Civil law Precepts of the law of Nature p. 1 Title 2. Of God Soul imperfect Soul under a Law Soul hath vast desires Works of God magnificent Works of God beautiful Works of God harmonious Idolatry p. 12 Title 3. Of Religion Natural Religion Supernatural Religion Revelation p. 17 Title 4. Of Scriptures Of Scriptures Writings Traditions Inspiration Testament Ethnick Theology p. 19 The First Book Of a Testament Title 1. Of Ownership Owners Proprietaries Power Gods absolute Propriety Gods disposition p. 23 Title 2. Of a Testament Testament Berith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant Sanction Asseveration Title of Scriptures Other Covenants Old Covenant New Covenant Proofs for the title of a Testament Acts of a Testament Confirmation of a Testament Instrument Inheritance Dispositions Oath Testament to Christ. Law no disannulling of Testament Law given 430 years after Promise p. 25 The Second Book Of a Covenant Title 1. Of the Nature of a Covenant Definition Precept Penalty Promises Free grace All hope from Covenant God our God by Covenant Covenant advances the Creature above Nature p. 34 Title 2. Of a Covenant with God To give ones self to God To give our Souls to the Devil Claim by Covenant p. 36 Title 3. Of the distinction of Covenants First Covenant with Adam Second Covenant with Adam Resemblance of Covenants First Covenant inculcated from the Creation Second Covenant inculcated from the Creation Law written Spirit more plentiful in the Gospel Predestination of Rewards in Christ Men would be Gods to themselves Natural to have a God Natural to be in covenant with God p 38 The Third Book Of the Law or Old Testament Title 1. Of the Nature of the Law Definition of Law p. 53 Title 2. Of Moses Law Letter Spirit Promises Precepts Judgments Works Contract Revelation of Eternal life reserved Temporals prepare for Eternals Outward obedience Sufficient means under law Love of God Love of Neighbour Life Christ expounded the law p. 55 Title 3. Of the Weakness of the law Eternal life Rites troublesome and chargeable Permission Things not originally good Sacrifices Sacrifices first from men Imperfection Rigour p. 59 Title 4. Of the Deceit of the law Sin deceives Grace undeceives My Defect Fruition High understanding Ignorance True knowledge Means to discern Truth Rules Principles Authority Infallibility Will. My lust Vnderstanding Physical and Moral Agents Will. Casual Cause of sin Law p. 63 Title 5. Of Deceit without a law Law of Nature Law Positive p. 67 Title 6 Of Deceit with a Law By all good Law Lust a Law Law a Restraint Law an equivocal word Law of mind Law of Flesh Law of God Law of sin Grace a sole Remedy By all bad Law By one Law in the same law Words and sense of Law Letter and Spirit By one Law in another By the Law of God in the law of Man By the law of Man in the Law of God By one Moral law in another By the law of Nature in a Positive law By a pretended Law of God in a certain law of Man By a Private law in a Publick law By the Moral law in the Ceremonial law By the Ceremonial law in the Moral law By one Law in all other laws p. 69 Title 7. Of the Reasons of Deceit Deliberation by halves Judgment by likelyhood Ampliations and limitations of Law Weighing my action by one Law Suspense between two Laws Sin hath the casting voice Reason of Law p. 78 Title 8. Of slavery under the Law Transition Nature of slavery Tye of slavery p. 80 Title 9. Of the Seat of slavery The Soul Spirit 's free p. 81 Title 10. Of the Cases of slavery Restraint from proper end Restraint from proper guide Restraint from proper act Restraint from
Nothing can be altered Eccles 1.15 That which is crooked cannot be made straight and that which is wanting cannot be numbred Consider the waies of God for who can make that straight which he hath made crooked Eccles 7.13 Let no man say Wherefore is this or wherefore is that For all things are fitted with their due shapes and qualities and though some things ugly in comparison of others yet all things make up the compleat beauty and loveliness of the Universe Reas A fortuitous convolation of blind Atoms could not do this Because all Beautiful composures require Labour and Art which is only in Spirit and Intellect not in Matter or Deadness Works of God harmonious III. Harmonious Works Agreement amongst disagreeing qualities and unlike quantities Reas 1. Because Chance links not one thing into another in contrived harmony 2. Because established Order amongst things void of understanding must be the work of an Infinite understanding that knows their natures and uses 3. Because not only Brutes but Inanimate Creatures sagaciously operate for ends which they understand not As the Regular course of a Ship argues a wise Pilot at the Helm so the Regular course of the World argues a wise Creatour Upon these Notions mankind acknowledged a Deity and because they could not see it chose to worship any thing for a God which they could see rather than to be without one which they could not see And when they found any benefit by any thing they made it a God as by Ceres Bacchus c. the good Corn and Wine that gladded their hearts Is not this a God And because they could not see the Deity being a Spirit they adored Idols and other Creatures which were material because they could see them Obj. Some have denied a Deity Sol. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bely Nature In some Individuals Nature and Reason may be perverted by Education and Customes Institutions and Examples destroying natural Notions but this cannot invalidate Universal perswasions and the consent of all Nations The Will in some particulars doth often change as often as the Will changes which is very changable but the true Notion is fixt from the understanding natural which never changeth This must come either 1. From the Oracle of God or 2. From the Tradition of Parents If from God it must be true If from Parents it cannot be false Ob. Soul is invisible and all Spirits Ergo there are none Ergo no God Sol. Air invisible and Wind Ergo none Ob. We cannot comprehend God Ergo no God Sol. Inferiours cannot comprehend Superiours Beasts cannot comprehend Men nor their Actions Art or Government As Man is above Beasts so God is above Man There are higher than the highest and there are higher than they Arist Top. 6. That is universally known not which every one acknowledgeth but that which every one who doth not debauch his Faculties doth or may discern for it is enough evident that Gods Being lies eaven to all Understandings The Atheist eradicates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—para To deny God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Profaness of this Age has tinctured it with Atheisme Men sunk into Sensualities their Reason complies with their Carnal appetite contrary to its self and fain would they have none to see them or call them to an account Quod valdè volumus facilè credimus And so what they earnestly desire they do readily believe Therefore 1. Let the Soul know its own Imperfection and acknowledge all Perfection to be in God 2. Let the Soul know that Right and Wrong Good and Evil imply a Law which is Gods Ergo to be guided thereby 3. Let the Soul know she is a Judge of her own Actions but God is a Judge above her 4. Let the Soul know that her vast unsatiated desires may be satiated in God 5. Let the Soul know that she can frame no other Idea of God but that he is the first and best and therefore Independent and Munificent Being Therefore 1. Look on the Magnificent works of the VVorld Were they eternal in Atoms VVho made them 1. How could Dead matter move it self without Life and Spirit 2. How could Unreasonable matter produce Reason which it hath not Nihil dat quod non habet 3. How could blind Chance fall into such a World as it is and into no other and to no more what wit had it 4. How could various Atoms hang so handsomely together as they do and not flie unhappily asunder what Power had they 2. Look on the Beautiful works of the World How could ugly lumpish Matter make it self so fair as Nothing can be more 3. Look upon the Harmonious works of the World How can a curious Instrument be tuned without a skilful hand Why do not Contraries fall together by the ears sight and destroy all Who curbs them and keeps the Peace Who sets bounds to the proud Waves and keeps the Ocean with the bounds of the Sands 1. And now Who can look within himself into his own Soul and Body but he must see a God In his Understanding which because Imperfect must be derived from what is most Perfect which is God which in part sees good and evil Ergo God much more Which reflects upon and Judges good and evil Ergo God much more Which hath vast inexplicable desires Ergo God only can satisfie them 2. Who can look round about him upon the Creatures but he must see a God 1. In the Magnificence of his Works 2. In the Beauty of his Works 3. In the Harmony of his Works in which all agree And when we do see a God both from within us and from without us Who can choose but love obey trust and hope in him How then this Profaness this Cruelty this Hypocrisie c. Stay therefore and consider your own Souls your Bodies how wonderful they are how came you by them You made not your selves the Creatures made not themselves All must be judged Ergo there is a God Upon these Notions Mankind acknowledged a Deity And because they could not see Idolatry nor hear nor feel him being a Spirit and because they would not take so much pains as to elevate their Spirits to the contemplation of the Father of Spirits that they might worship him in Spirit they chose to acknowledge and worship any thing which they saw and felt any good from instead of the Most high God rather than be without one So when they found any extraordinary benefit from any thing they made it a God to them especially the Sun Moon and Stars whose kind influences they perceived to enrich the lower World with life and growth of all good things which did refresh their hearts with food and gladness And even those Men that had ruled them and saved them from their Enemies or taught them to sow Corn or plant Vineyards after their death they adored them for Petty-Gods as Mars and Ceres and Bacchus
c. and when they were gone out of sight they erected their Statues and conceited that the power of their Numens was confined to those Stocks and Stones and raised Temples to their honour that they might keep them near to themselves and have recourse to them in all their necessities As the Children of Israel who though they heard Gods voice and saw fire upon the Mount and the Pillar of a Cloud and of fire in the Red Sea as visible tokens of his presence yet because the Thunder and Lightning was terrible they could not endure it and because Moses was gone up to the Mountain for forty daies they gave him for gone whom they wished to speak unto them and now they lacked some visible Gods such as they saw in Egypt and forced Aaron to make them a Golden Calf and cried saying Make us Gods to go before us for as for this Moses we know not what is become of him And when they had their Idols to their mind they said with joy These be thy Gods O Israel Thus the greatest part of Mankind though they had in them by the light of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient knowledge of God yet they glorified him not as God neither were thankful Ro. 1.21 c. but became vain in their imaginations and their foolish heart was darkened professing themselves wise they became fools and changed the glory of the incorruptible God into an Image made like unto corruptible Man and to Birds and four-footed Beasts and creeping things wherefore God gave them up to uncleanness through the lusts of their own hearts to dishonour their own Bodies between themselves who changed the Truth of God into a Lie and worshipped and served the Creature more than the Creatour who is blessed or evermore Amen And this carnal and gross humour cauled the opinion of carnal Gods and of a carnal worship by them of the true God Wherefore God knowing the dull temper of the Jews and their fond disposition of being like unto the rest of the World commanded them Altars and Sacrifices of Beasts and Birds to the true God which otherwise they would have erected and raised to false Gods Till the time of Reformation God winked at this Ignorance in them and the rest of the World and brought in by his Son the full revelation of the True God and his True worship in Spirit and in Truth The CONTENTS Natural Religion Supernatural Religion Revelation TITLE III. Of Religion ALL men being convinced that there is a God from what they are and from what is within their Souls and Bodies as also from the Magnificent Beautiful and Harmonious works of God in the World round about them and that he is most Powerful Wise Holy Just and Gracious c. It must necessarily follow that this God ought to be worshipped and served Natural Religion which is the Natural Religion due to God from all his Creatures who do also express it in one kind or other but more especially the Rational Creatures who are most able and most obliged to give unto God this their reasonable service and most especially Mankind who have most need and who stand in peculiar relation to God who made them but a little lower than the Angels and Lords of this Inferiour World and designed them for the Inheritance of Glory with Angels and Arch-Angels in heaven To which Estate they should have passed by Grace and Favour if they had kept his Law which he first gave them and then all their religious Applications to God should have been in the quality of Saints in Honour and Praise and Thanksgiving for evermore But since the First man did disobey and die all since do and suffer the same sin and death therefore all their religious Addresses to God must be made in the quality of Sinners and Sufferers Being therefore thus sinful and miserable in all their transactions from time to time with a Deity they have been complaining and bemoaning their condition and imploring relief and mercy to cleanse the stain of their Guilt and to remove their sorrow and plague and after pardon to return praise and thanks For this purpose they all along poured out their Supplications and offered their gifts and Sacrifices of their best things even of their Children sometimes by a blind zeal thinking to pacifie and attone if it might be the wrath of a provoked God This way of Service in their approaches to Heaven Nature prompted them unto even to do the best they could to purifie themselves and appease their Maker Yet even this they quickly forgot and performed the same Devotion to the Creatures that were below themselves and forsook their Creatour out of an idle fancy that they could not see him nor hear nor feel him because he was far above out of their sight and reach Therefore this Natural Information of Divine duty and worship did not do the work as is proved by the experience of Idolaters for some thousands of years Supernatural Religion Therefore it was necessary that there should be a supernatural Revelation from God to Man for his conduct and guidance in the way of Religion In order to which practice and the end of Salvation whereto it was to tend God that was in Christ reconciling the World unto himself revealed his Will what he would have done by Man and his Promises what was to be had of him for a Reward by degrees more and more till Christ came from the bosom of his Father who brought in all Perfection and taught us all things As namely 1. By common instinct unto all men 2. By special Impulse to the first Fathers 3. By Dreams and Visions to the Prophets 4. By Providences and Dispensations of all sorts 5. By Miracles and great Wonders 6. By Christ Jesus saying This is my welbeloved Son in whom I am well pleased hear ye him Heb. 1.1 So great is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God who at sundry times and in divers manners spake in time past to our Fathers by the Prophets hath in these last daies spoken unto us by his Son whom he hath made Heir of all things That is Before the Law immediately By the Law Angels and Moses mediating By the Gospel Christ and his Spirit mediating Revelation The Subject of Gods Revelation all along more or less is Gods Bounty Blessedness and Mans Duty Holiness The Manner all along move or less is Instinct oral Instruction Writing in Tables Writing in Heart the Law Will Testament and Word of God This Divine commerce and interposure of Revelation of Gods Will is the true means of serving God aright which was never wanting in some degree sufficient to all that endeavoured after it But through Carelesness and Sensuality the greatest part of Mankind have been imposed upon by fantastical Dreams and magical Divinations of Astrologers Sooth-sayers Poets Philosophers Enchanters Prophets Priests Running to Oracles and Entrails of sacrificed Beasts and Flying of
That therefore the Law is spiritual Ro. 7.14 and a Grace Joh. 1.16 17. of his fullness we have all received and grace for grace for the Law was given by Moses but Grace and Truth came by Jesus Christ the Grace of the Gospel instead of the grace of the Law 1 Cor. 2.13 The Gospel is in words not taught by mans wisdom but by the Holy Ghost comparing spiritual things with spiritual i. e. the Spiritual things of the Gospel as signified by the Law to the same spiritual things as revealed by Christ So the Righteousness of God in the Gospel from faith to faith Rom. 1.17 i. e. from the faith under the Law to the faith under the Gospel Most true it is as hath been observed that this Spirit of the Law was not discovered in the Law but by revelation of Gods Spirit that made it and that chiefly to Princes and Prophets the Priests had little knowledg besides the Letter The Prophets therefore called up the People higher than the Carnal Ordinance to the spiritual Service of Law Noah is called the Preacher of Righteousness not of the Law of Rites which then was not and they that resisted are charged for resisting the Spirit of God that called them to it 2 Pet. 2.5 St. Stephen taxeth the Jews all along for resisting Gods Spirit under the administration of the Law and now for resisting Christ himself As the Israelites would not understand the power of Gods Spirit in Moses by that act of killing the Egyptian that did the wrong and offering to make peace between the two Israelites that he was sent to be a Judge among them And as the People were rebellious to Moses in the Wilderness so they were to the Great Prophet whom Moses had foretold he concludes thus Ye stiff-necked and uncircumcised in hearts and ears ye do alwaies resist the Holy Ghost Act. 7. as your Fathers so you also Which of the Prophets did not your Fathers persecute killing those that foretold of the coming of that Righteous One of whom you are now become the Traitours and Murtherers And all that we read in the Old Testament of the grace of God to that People and of their ungraciousness to him in resisting his grace tends to the same purpose 41. That it is truly said indeed In rendring two kinds of Reason the true Reason being unknown why Christ came not till towards the latter end of the World That God meant first to shew the World that other means which he thought fit to use to reclaim the World by the Fathers and by the Law and by his Judgments and Favours were not efficacious that the necessity of Christs coming might appear 42. That this is not to be understood as if God meant to render them inexcusable by using insufficient means that could not take effect But that dispensing to those times such means of Grace as the reasons of his secret Counsels did require proportionable to the obedience and service which he expected at their hands he reserves the full measure of them to the coming of his Son proportionable to the difficulty of bearing the Cross which he purposed for the condition of those Promises which he brought And the same is to be said of the Fathers under the Law of Nature who by walking by that Rule did please God and were advanced farther by his Spirit to nearer Communion with him as appears in the Book of Job presenting large Instances both of Gods correspondence with the godly of the Gentiles and of the Piety of their conversation with him And if God gave his Creatures so much understanding and liberty as he was pleased to allow and as he knew to be sufficient for them if they shall put forth these their abilities to the utmost of the power that God hath given them shall that which he gave for sufficient when used be counted insufficient and they be condemned for doing according as God did enable them Or shall he give them no means at all sufficient and reject them for the insufficiency which he set them in or will God require more than he gives and be so hard a man as to reap where he did not sow and gather where he had not strawed and require Bricks without Straw These are hard thoughts far be it from us to speak or think after this fashion Shall not the Judge of all the World do right 43. That it cannot be supposed that God should employ his Creatures in his service and not reward them for it much less that he should create them with a decree that they should never have power to serve him and be condemned for it 44. That we may not safely think that because Christ came late into the World therefore the benefit of his coming was the less and that all or most of the Nations besides the Jews or most of the Jews did perish for want of Christ No by no means Christ is the same to day yesterday and for ever and the merit of his Mediation extends to all before at and after his coming in the flesh unto the Worlds end 45. That to close up this long Title I conclude with submission not magisterially That seeing the Holy Ghost hath distinguished between the Law and the Gospel none ought to presume to mingle them together as one and the same in their Nature or as one and the same in effect and operation or that one is contained in the other the New Testament in the Old 46. That to let pass therefore the oratorical and hyperbolical expressions of the Fathers in this and other points who were most of them bred in the Schools of Rhetoricians as also the School Terms and other strained expressions of Modern Systematicks let us choose rather to adhere to the form of sound words delivered in the Scriptures which are the Pandects or body of Divinity that we must trust unto and for explication of our conceptions upon them make use of those Jural words that are most homogeneal unto them And to be sure this is the safest way because all Heterogeneous and Exotick terms must needs puzzle the understanding more than such as are genuine and nearer related to the Subject These are connatural and familiar and obvious the other remote difficult and forced Take this Cause and hold it and it may bid fair for the Peace of Christendom Amen Thus Man at first did not like to keep Covenant with God Adam and Eve had a desire to be greater than God thought fit to make them and would fain have been as Gods to themselves without such dependance of God as was by a Covenant to do Gods will for they had a mind to do only their own will and to know Good and Evil and to be Immortal for so was God and so would they have been When therefore out of an aspiring mind they had tasted of the fruit of the Tree of Knowledge of good and evil in hopes to be made
as it was at first spoken or written Letter was understood by all as Laws ought to be the Doubts were only in the use and practice and to be resolved by the Priest In this sense the Promises of the Law were terrene as long life health power victory c. V. Lev. 26. and Deut. 28. And such in the Letter were the original Promises made to Abraham viz. Canaan In this sense the Precepts of the Law were terrene proportionable to the Promises sitted also to the rudeness and childishness of the Jews called therefore Rude and beggarly elements of the World Gal. 4 3.9 For the Moralities were the least and lowest Precepts of the Law of Nature or restraints from acts unnatural The two Tables are barrs from Impiety and bridles from Inhumanity not made for righteous but for wicked men The Ceremonies were chargeable and troublesome and numerous A yoke which the Jews were not able to bear 1 Tim. 1.9 as Circumcision a painful mark or brand upon their flesh to distinguish them from other people as Sacrifices Washings c. The works were servile external for eye-service and fear of death under the Spirit of bondage In this sense the Judgments of the Law were terrene as violent death by burning stoning c. and other corporal punishments ordinary and Wars Famines and Plagues extraordinary when the Rulers hand was slack to punish according to Law Spirit II. The Spirit of the Law was not understood generally but by extraordinary Revelation to some of better Spirits but never publickly and perfectly revealed to all till preached by Christ who did away the Veil and brought in life and immortality by the Gospel For Promises 1. The Promises thereof are Heavenly as eternal Holiness Life Rest Glory and Joy with God Saints and Angels Precepts 2. The Precepts are masculine sprightly and most refinedly pure and spiritual as poorness of Spirit pureness of heart mercifulness mourning peaceableness meekness hungring and thirsting after Righteousness patience c. unto all which the general and capital Commandment is Love refined beyond legal and natural love as to love our Enemies and to pray for them that hate us c. to bless and not curse c. Judgments 3. The Judgments are eternal death pain and anguish with the Devil and his Angels Works 4. The Works of the Gospel are Cordial as Circumcision of the heart Sacrifice of the Spirit c. Liberal in the free and noble way of Love answerable in some measure to Gods Love who is a Father to us Sons a giver of an Inheritance to us Heirs They are also perfect for universal and perpetual Obedience full and blameless for the reward of Eternal Salvation by Christ Contract The Law of Moses expresly contracted nothing of Eternal Life yet God meant them more than in words he declared And then under that Law there was a sufficient ground for the perswasion thereof God inviting their Obedience by Temporal Blessings they might well believe he would not rest there for such a reward was not suitable to his Greatness to give nor for his own peculiar people to receive So he promised Abraham that he would be his exceeding great Reward yet in terms he expressed nothing but the Land of Canaan nor had he that in possession nor his posterity after him for many Generations but were Pilgrims and strangers yet these all dyed in Faith waiting for that good Land Heb. 11.16 and looking for a better Country that is an Heavenly for which Cause they were content to endure all sorts of Afflictions God having provided some better thing for them being assured that he would provide a recompence for his Servants Sufferings more than this Earth could afford but how or which way or what they did not could not distinctly know Heb. 11.13 14. but seeing them afar off they were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on earth For they that do such things declare plainly that they seek a Country So the Kingdom of Heaven was mystically intimated but not openly propounded as a Condition of Gods Contract in the Law under which there wanted not a sufficient means to attain unto it but this was not the Works of the Law it self but Faith in the Promises And that the wiser and purer sort of Jews had such thoughts as these is plain by the question of the Rich man to our Saviour Master what shall I do that I may have Eternal life To which the Answer is Matt. 19.21 keep the Commandements to which he replyed that he had kept them from his youth up But this would not do being an outward Observation without the inward Love of the heart to God above all things so as to part with them all to gain the Treasure in Heaven The Souls Immortality and the Reward of good or bad after death was revealed though darkly before the Law And accordingly their Conversation was then and under the Law as Strangers not yet arrived to their Country For Adam Enoch Noah Abraham and all those Fathers obtained a good report through Faith not having received here on earth the full Promises of God God having provided some better thing for them Heb. 11.39 40. that they without us should not be made perfect Yea in all their Sufferings their noble Souls were content because they had an eye still to the Recompense of the Reward of the World to come of whom this World was not worthy But that the Law should condition this Eternal Life expresly to be believed there was no need at that time Revelation of Eternal life reserved because it was reserved till the Fulness of time in which the Fulness of all Gods promises and the exactness of all his precepts should be universally proclaimed by his own Son Jesus Christ In the mean time this Law of Moses was tendred as the Civil Law to the Jews and so it was not strange that God should not covenant farther with them than to acknowledg him only to be their God and to serve him as he then should appoint and to depend upon him for their Reward which was the Land of Canaan immediately set before their Eyes for the present to raise them up to outward Obedience at least by that Encouragement but God left them not without witness of higher things giving them to understand by his Prophets that he looked for the inward Obedience of the heart and that they might expect a greater recompense then the Princes of the World were able to bestow These carnal Commandements and Temporal Promises made way Temporals prepare for Eternals as God would have it for the Spiritual Precepts and Eternal Rewards of the Gospel which Moses did not but Christ did covenant for else there had been no need of Christ his coming to make a Covenant which was made before nor of so many and great Miracles when he
infinitely unlike him and disagreeable to his Spirit And only the pure Spiritual offices do remain which are in their own nature acceptable unto God very like him and agreeable to his Spirit This is the dispensation of the Grace of God Eph. 3.2 5. The Mystery which in other Ages was not made known to the Sons of men as it is now revealed unto the holy Apostles and Prophets by the Spirit The CONTENTS Writing in Tables Law lost Law found Law lost again Law restored Septuagints Translation Law burnt Maccabes Sects of Jews Christ's coming Law on Mount Sinai the same with that of Adam in Paradise The Renewal of the Covenant of Works The equivocal word Law TITLE XVI Of the History of the Law THE History of the Law is this 1. Besides the universal Writing in the hearts of all men much obscured by evil Practice and Examples 2. It was written by God briefly in two Tables Moral Writing in Tables It was farther written by Moses in a Book Ceremonial that it might be read by the King and published by the Priest to all the People in the solemnity of the Feast of Tabernacles Deut. 17.9 3. After that by Malice or Negligence this Book was lost Law lost Then by chance found by Hilkiah the Priest Law found 2 Chr. 34.12 2 Kings 22.8 and brought to Josiah the King and by him published 4. Few years after at the Captivity of Babylon it was lost Law lost again Neh 8.1 Dan. 9.13 or at least corrupted At the Return from seventy years Captivity Esdras Law restored the Scribe and Priest either restored it or amended it as it is now who also expounded it And hence came the Scribes and Doctours of the Law 5. Septuagints Translation This Book by Ptolomeus Philadelphus was translated by the Septuagint into Greek which Original was burnt in the Temple of Serapis by the Souldiers of Julius Caesar while he was dallying with Cleopatra the Egyptian Queen brought to him in Culcitro but by the Providence of God there had been Copies thereof in several places whereby it is preserved to this day Law burnt 1 Mac. 1.42 6. Some years after Antiochus Epiphanes King of Syria compelled the Jews to forsake and burn their Law Maccabes 7. Little more than five years this mischief continued then came Judas Maccabaeus and relieved the Jews Sects of Jews 8. The Assanonaei his Race coming to reign the Law was retrieved but many Heresies and Sects arose as Scribes Pharises Sadduces Essens the Schools of Shanai and Hillel c. who falsly interpreting the Law led the People into Errours by vain Traditions Teaching for Doctrines of God the Commandments of Men. Christ's coming 9. Then came Christ in a corrupt Age and restored the Truth and confuted their vain Doctrines and Manners And abolished the Ceremonial or Ecclesiastical Law of the Priesthood and brought in a New Law and a New Priesthood of his own after the order of Melchisedeck And by this his New Law Gospel Covenant and Testament he fulfilled the Old of Types and perfected the Moral Law of Nature The Law on Mount Sinai the same with that of Adam in Paradise The Law delivered by God to Moses on Mount Sinai and written by him in two Tables of Stone was the same Covenant of works with the Children of Israel which he had made before with Adam in Paradise before his Fall writing it in his heart Do this and live and renewed to Noah Gen. 8.21 Heb. 9.9 to Melchisedeck Gen. 14.18 To Abraham David and all the Prophets And that this was the Covenant of Works appears by that of Moses The Lord made not this Covenant with our Fathers Deut. 5.3 but with us These Fathers were the Patriarchs unto Adam with whom he made the Covenant of Grace after his Fall The Renewal of the Covenant of Works The reason of the Repetition and renewal of this Covenant of Works by writing it upon Tables of Stone was because that Law which was written by God in Adams heart was obliterated and defaced by customes of Idolatry and all sorts of wickedness which the Sons of men gave themselves unto while the Sons of God by keeping the Old Traditions and the help of divine Revelations retrieved the Impressions of God's Law And yet the Posterity of Abraham Isaac and Jacob by conversation and example in Egypt had much forgotten the Old Rules of Nature's Law and the Instructions and Examples of their godly Parents and imputed not their own sin unto themselves because they saw no Law written against their Actions and could not see the Law in their own hearts Ro. 5.13 20. neither heard of any punishment denounced against them for their wickedness and would not hear the checks of their own Consciences And therefore because Sin was in them and increased and death reigned over them for their sin yet they being without a written Law to evidence this sin and death unto their Consciences God saw it necessary that there should be a New Edition and publication of the Law or Covenant of Works to bring them to the knowledge of Sin and Punishment and thereby to stop them in their career of Wickedness by the fear of a Curse and a Fleshly hope of a fruitful Land to dwell in if they would observe his Laws Reserving a greater Blessing if they would trust in his Promises which was the Covenant of Grace by which they were to be justified upon their Faith in those Promises and not by the Works of the Law So the Law was added because of Transgressions till Justification should ome by the Promise of Grace For the Law was weak and unprofitable to the purpose of Salvation but helpful to the discovery and stopping of Sin and the Curse that they might see the need they had of the Grace of God by which they might be saved and not by Works For as the Covenant of Grace made with Adam and renewed to Abraham had been needless if the Covenant of Works could have given Life So after the Promise or Covenant of Grace was once made it had been needless to renew the Covenant of Works to the end that Righteousness and Life should be had thereby Gal. 3.19 It was meerly added because of Transgressions that is not set up as a solid thing in gross sufficient of it self but added or put to the former Law given to Adam which was most forgotten Furthermore this Law given on Mount Sinai was added by way of subserviency and attendance the better to advance and make effectual the Covenant of Grace so that although the same Covenant which was made with Adam was renewed on Mount Sinai yet I say still it was not for the same purpose but it was given to Adam as a Rule of Salvation by it self if he had kept it but it was renewed only to help forward and to introduce another and better Covenant and so to be
a Manuduction unto Christ Observe it then that all this while there was no other way of life given either in whole or in part beside the Covenant of Grace And therefore there was no inconstancy either in God's Will or in his Acts only such was his Mercy that he subordinated the Covenant of Works and made it subservient to the Covenant of Grace and so to tend to Evangelical Perfection And he that truly understands and considers what the Covenant of Works requires and how unable he is to perform it it being though ordained for righteousness and life an occasion of sin and death must needs see just cause to flie from Mount Sinai unto Mount Sion or from the Covenant of Works made with Adam to the Covenant of Grace made with Christ and to admire the unspeakable Wisdom and Mercy of God in suffering the Law to enter in Rom. 5.20 21. that the offence might abound that where Sin aboundeth Grace might much more abound That as sin hath raigned unto death even so might Grace raign through Righteousness unto Eternal Life by Jesus Christ our Lord. The Law then which was good was not made Death unto me God forbid But Sin that it might appear sin working death in me by that which is good Rom. 7.13 that sin by the Commandment might become exceeding sinful Is the Law then against the Promises of God God forbid For if there had been a Law given which could have given life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin Gal. 3.22 c. that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterward be revealed Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith But after that Faith is come we are no longer under a School-master For ye are the Children of God by Faith in Christ Jesus The obscurity of this Great Point of Theology which I am forced to be so long upon new Notions arising continually is chiefly occasioned as Origen imagineth by the indistinct Aequivocation of the Word Law in the Epistle to the Romans let that place be viewed where it is said The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death Rom. 6.2 3. The Aequivocal Word Law for what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit May we not modestly say that the Word Law ascribed to the Concupiscence of the Flesh is not properly but abusively given As it is also in another Place Rom. 7.21 23. where he saith I find a Law that when I would do good evil is present with me for I delight in the Law of God after the Inward Man But I see another Law in my members warring against the Law of my mind and bringing me into Captivity to the Law of sin which is in my Members For if Lust be a Law and do bind it hath no Right so to do because Lust is not of force by God's Prime Institution from whence Law hath its virtue but by the occasion of his Justice in punishing the Fall of our first Parents thereby And hence is this Original way of sinning from our Lusts which we are led away with and deceived by though in themselves they are not naturally sinful but became exorbitant against reason and peccant upon forbidden objects by our own consent of Will and God's just Punishment therefore But when the Law of the Spirit of life is clearly meant to be the Gospel preached and alone having the Promise of the Spirit The Law that is weak because of the Flesh that is condemned by the flesh of Christ must needs be understood to be a carnal Law from whence Salvation can never be hoped But that Law by which Justification is had by them which walk after the Spirit and not after the Flesh is Spiritual whether it be the same for the Law of Nature perfected by Christ for the Covenant of Grace or diverse as commanded by Moses for the Covenant of Works When these things are rightly distinguished the difficulty whereof St. Peter as well as Origen complains is taken off for when the Apostle saith Rom. 2.14 That the Gentiles which have not a Law are a Law unto themselves doing by Nature the things contained in the Law shew the Work of the Law written in their hearts It is manifest that although we usurp the Appellation of the Law of Nature indifferently St. Paul doth abstain from giving the Name of a Law to that Light that is in us when he says the Gentiles had no Law but were a Law to themselves because the usurping of the Name Law belongs to the solemn Imposition of that name in the Law of Moses and to the Law of Nature and of sin but by Trope and Figure The Law of Moses is carnal in all men the Covenant of Works The Law of Christ is Spiritual in the Faithful before under and after the Law the Covenant of Grace Therefore the Institutions of Nature in Moses's Law are Scriptures and the Word of God no less than the Gospel but not binding as delivered by Moses but by Christ by whom they were made perfect Neither doth a Believer receive the Moral Law at the hands of Moses but altogether at the hands of Christ Though it be the same Law for Matter and Substance yet in the lowest grounds that was delivered by Moses yet Believers are not to receive it as the Law of Moses but of Christ in the highest perfections thereof For when Christ the Son of God comes and speaks himself Moses the Servant of God must hold his peace as Moses himself foretold A Prophet shall the Lord your God raise up unto you of your Brethren like unto me Act. 3.22 Him shall you hear in all things whatsoever he shall say unto you And therefore in the Mount Tabor when Moses and Elias were departed and had given place the voice from Heaven came and said Math. 17.5 This is my Well-beloved Son in whom I am well pleased hear ye Him And though heretofore God hath spoken divers wayes and in sundry fashions to the World by his Servants the Prophets Heb. 1.2 yet now in these last dayes he hath spoken to us by his Son and this is he that we must trust to And they that believed in Moses must believe in Christ and they that believed before Moses did believe in Christ and they that believe after Moses must believe in Christ and so to the World's end For there never was nor will be
a Testament is the most Noble of all Deeds or Conveyances And that Because it is most Solemn Nuncupative 1. For Nuncupation if by word of mouth Declarative 2. For Declaration if it be written Witnesses 3. For Witnesses seven of old amongst the Romans at least and those all rightly qualified Citizens honest and of good report Plainness 4. For clear expression of mind For if at any time a Wise man will declare his meaning more than ordinary it must be in his last Will before his death because after that he can never interpret if he have left any doubts or flaws therein Heir 5. For Institution of an Heir to succeed the Testatour in all his Rights and to fulfil all his Will as if he himself were alive to do it Finishing by Hand and Seal 6. For exact finishing signing and sealing of his Will at the time of the Declaration thereof to be his true last Will and Testament Death 7. For Death sadly ensuing upon it to ratifie all that was Willed Testament most Gracious Because it is most Gracious In giving all 1. In giving all universitatem bonorum For the Heir succeeds into all the Rights and Priviledges of the Testator all is the Heirs originally as it was the Testator's though some Legacies be taken out of the Inheritance and sprinkled upon the Legataries by the hand of the heir as the Testator might have done while he was alive This is delibatio Hereditatis but a Taste of the Inheritance the main body is the Heirs In dying 2. In leaving all by dying Goods and Life together greater Love than this can no Man shew than to lay down his life to give all to his Heir And there can be no Person more dear than he whom a Man doth make his sole Heir and Successor to live as it were in his stead and to enjoy use and act for him to all intents and purposes as if he were still alive The Form of old expressed this Love quando ego ex rebus humanis excessero tunc tu charissime Haeres meus esto Loe here I dye and leave thee my most beloved Heir to represent my person still and to possess immediately after my decease my Honour and Estate and to do every thing therein which I would or should have done and especially what I have enjoyned to be done according to my quality and degree as if I were alive my self to do it And moreover in particular it is the most noble and gracious Deed above a Covenant SECTION V. Because a Covenant is not so solemn an Act as a Testament is Reason 1 Testament most solemn For Covenants may be made and are made in Mirth and Jollity at a Market or a Tavern without any sad Consideration of Death ensuing But a Testament is alwaies upon most serious Consideration either in a Closet or on a Man's Death-bed or upon any dangerous Adventure or Travel or in acie or when a man is at the point to dye and then is no dallying when Death is before our face Thus Christ a little before his Death declares his last Will to his Disciples and took the solemn Symbols of Bread and Wine that by them they might remember the last Will of their dying Saviour viz. What gifts he gave unto them My Peace I leave with you my Peace I give unto you c. And what Duty he required at their hands to do or suffer for the Gospel's sake saying Take eat this is my Body which was given for you do this in remembrance of me and this is my Blood of the new Testament which was shed for you drink you all of this and by this they were to shew the Lords Death until his second coming for the full Performance of the Will of God which then he dyed to confirm when he shall give actual possession of the Inheritance of the Kingdom of Heaven to all Believers SECTION VI. Because a Covenant is not so liberal as a Testament is Reason 2 Most Liberal it is more penurious strict and covetous tying men up oftentimes to hard Conditions and is without pure Love the Parties covenanting not daring to trust one another without Bonds and Securities double and treble and desperate Forfeitures and Penalties But a Testament is a bountiful Donation of all to the Heir in whom he puts full trust and confidence and whom he most dearly loves above all the World besides And if he do require Conditions they are sutable to the Love of him that dyes to give him all and to the condition of him to whom all is given that he would no more hurt or dishonour him by these Conditions than he would hurt or dishonour himself if he were to live to perform them SECTION VII I know Marriage there are other Contracts and Covenants of great excellency and vertue as between Man and Wife Friend and Friend of rare Endearments to each other but nothing like this of a Testament In Marriages there are gifts mutual the Wife brings her Dowry to her Husband and he gives his gifts ad sustinenda onera Matrimonii and settles a Joynture upon her there is one for the other yea there is a Communion of all things divine and humane between them yea they give their own Bodies to each other for life and when the Husband dies he leaves her part of his honour and third Part of the Estate and by the Imperial Law she goes away with her Dowry that she brought him SECTION VIII A near Union It is a very near and intimate Union I do confess both in Law making but one Person and by Copulation but one Flesh and a Man and Woman must forsake Father and Mother and they two must cohabit and become one Flesh And besides the resignation of Bodies to each other so that they are not their own but have power over each other they may and ought to give their minds and affections mutually and thereby they are not only one Flesh which may be with Harlots but one Spirit also All which things agree most rarely well with the spiritual Mariage which is between Christ and his Church But this Notion is not shut out of the Testament of God but comes in very well under it For we that are by Faith the Sons and Heirs of God are also his Allies and Friends yea his Spouse and Wife and all the intimate Relations that can be imagined Matrimonial Love is of great concernment as to Procreation being the Fountain of all Societies and the enlargement of Mankind but still it makes but one Flesh as it may be with Harlots but the main thing is a harmony of Humours and Conditions and this makes them more one Soul and one Spirit as friends are and they may not be Conjugal Benefits are great to Wives for Honour and Estate but Paternal Benefits are greater to Sons and Heirs for Honour and Estate And for Law
no Comparison A man's Heir is himself in all Successions and with himself still represented goes along the Possession of all his Honours and Goods for ever A man's Wife is part of himself and carrieth part of his Estate and Honour with her as a Wife should do But his Heir hath all himself and his Estate and Honour too as an Heir should have SECTION IX Acquisition of Goods Other ways of acquiring Goods there are but only in part as first Ocupation Invention Accretion Donation c. But this is in full to go away with all by right of Testamental Inheritance Let every comfortable and benefical Relation therefore be taken in especially that of a Father which is Christ's own Relation by Nature and ours by Grace and Adoption in Christ the principal Son of God and Heir of all things this hinders not but includes the Love-respects of Wife Spouse Sister Brother Friend or Allies Love of God All Love in God is great towards all his Creatures but chiefly to Mankind and more especially to his Church Love of Souls This Love of God to the Soul passeth all knowledge to express the height and length and depth and breadth thereof And again the Love of the Soul to God is unexpressible Stay me with flagons and comfort me with apples for I am sick of Love It is the Soul's ravishment and admiration to an Extasie to see it self thus beloved of God and not know how nor why and to feel what she is not able to conceive or express The blessed Cherubims and Seraphims burn with this Love But for the description of God's Love that kindles all other Love we must draw a Curtain Silence best expresses what we are not able to understand The Communion and fellowship with God Communion proceeding from the mutual love between God and the Soul and the influences of the Spirit is the great mystery of Christ and his Church Behold what manner of Love this is Adoption that we should be called the Sons of God! And we know that we are now the Sons of God but we know not hereafter what we shall be but this we know that when he appeareth we shall appear with him in glory and of Carnal be made Spiritual of Corruptible Incorruptible of Mortal Immortal A man may have many Friends very near and dear unto him Heir the most Beloved and which may bestow upon him many and great gifts and to whom he may give many and great gifts also but the Son and Heir of his Body lawfully begotten or the Son and Heir of his Love lawfully adopted receives most favour and profit by him because he is himself represented and his Off-spring forever So Christ is the beloved Son and Heir of God in whom he is well pleased and in whom we are the beloved Sons and Heirs and Coheirs with Christ The rest go away with their several gifts and honours from him and set up several houses and families of their own but the Son and Heir is full and continual Successor to his Father in all his Honour and Estate as Lord Earl or King with all the Lands and Revenues for ever entailed upon him by his Father who thus never dies But a Wife after her Husband's departure is a Widow free for another man loses a great part of her Lustre and Priviledges and enjoys only her Dowry which she had before from her Father or her Joynture which she received from her Husband so that her Widowhood by her Husbands death is a diminution to her head But it is the augmentation of an Heir by his Father's decease And thus God would have it be in the manner of the conveyance of his Estate to us by way of Testament that we should be his Heirs Thus Love is contained in God's Promises Laws Constitutions Decrees and Testaments at large wherein is the Royal Charter of God's great Donation to his Church and faithful People instituted to be his Heirs and Co-heirs with Christ in toto solido every one of them without any diminution of happiness though there be degrees thereof And under this Grant they claim their Right by their Faith or Promise or Covenant with God to accept of his Love and to obey his Laws An high honour to be the Friends and Allies of God but a far higher to be his Sons and Heirs in all Honours and Inheritances entailed and never to be cut off by God but only by their own Refusal or Apostacy else the Promise of God standeth sure and they remain spiritual Prophets Priests and Kings for evermore This is the only difference between earthly and heavenly Heirs that the Earthly succeed in Flesh and Blood Honour and Estate and in all things but only Vertues and great Parts but the Heirs of God succeed not only to the Inheritance of Glory but to the Vertues Gifts and Graces and Likeness of God To conclude in a word there are many and great acts of Grace in the World but none of them nor all together are so gracious as that of a Testament And such is the Gospel the New Testament of God's Grace SECTION X. Definition of the Gospel This is a Definition of the Gospel so large in extent that we can reach nothing beyond it to prove it by Not because it is no true Definition but because it is so highly true that there is no cause or reason above it wherewith to prove it A prime Verity an Axiom a Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causa Postulatum ut Triangulum est rectilinium Trilaterum A Demonstration so of reason so true that no body in his right wits can deny A Nominal or Grammatical Cause may be given for the words Gospel Testament or Covenant but no Rational or Real Cause because it is a Definition Nevertheless though it cannot so properly be proved because granted and a Principle yet it may well be illustrated or declared more to the understanding thereof Definition of a Testament And so a Testament is a just Decree of things to be had or done after the Testators death according to that of Justinian Testamentum est voluntatis justa Sententia de eo quod quis post mortem suam fieri velit Called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Disposition or Decree of the Will and by the Latins Testamentum or solemn Testation of witnessing of the Testator's mind declared to fit persons And in this the Wisdom and Goodness of God to us appears in condescending to our shallow Capacities by setling the Inheritance of Eternal life upon mortal Men by an Immutable Testament after the manner of Men more impossible after the Death of Christ to be revoked than all the Laws by the Medes and Persians that by this way and means all Believers might be assured that they are Instituted the Sons and Heirs of God by Jesus Christ in his last Will and Testament because it is so ratified by the Death
grievous in such cases The CONTENTS Writing Testimony Confirmation Execution Christ the Executor Executorship conditional Flesh and Blood Christ's Assention Spirit 's Mission TITLE VI. Of the Confirmation of the New Testament NOW the New Testament though it were not written as was the Old with the finger of God upon Tables of Stone but was Nuncupative yet this Nuncupation was by God himself not by any Angel and that unto Christ himself only to be published and accordingly was published by him in his own Person and by his Spirit in the persons of the Apostles and their Disciples through the whole World and afterwards committed to writing by the chief of the Apostles and not only so Writing but written again after a better manner by the spirit of God himself upon the Tables of Mens Hearts Testimony And as for the Testimony given thereunto to prove it to be the Will of God Christ himself did testifie thereof with such mighty miracles as never had been done before Besides the unquestionable Holiness of his life and the solemnity of his death Which things were not done in a corner but in the full view of a greater Congregation than was at Mount Sinai for he preached in their Temple and Synagogues and did wonders in all Judea and suffered death upon Mount Calvary Mat. 27.51 At which time the Vail of the Temple was rent in twain from the top to the bottom the Earth did quake and the Rocks rent and the graves were opened and many bodies of the Saints which slept arose The Sun also was darkned after an extraordinary manner when the Moon was at the Full. And after all this was added as the last and greatest Proof of all the glory of his Resurrection and Ascention into Heaven He saith therefore of himself John 18.37 To this end was I born and for this cause I came into the world that I should bear witness unto the truth And the Apostle said of him 1 Tim. 6.13 Rev. 3.14 that before Pontius Pilate he witnessed a good Confession Hence he is called the Amen the faithful and true Witness the Martyr of the New Testament to testifie it with his Blood His death was not only a Testimony Confirmation but a Confirmation of the New Testament because his death doth wholly and for ever extinguish in him all will or power to revoke it and evidence that immediately from that Death God's Testament was ipso facto in force and began to take effect for the Justification of Mankind to all the Rights in that Testament contained by the Access of their Faith Thus the immortal God came as near to Death as he could by the Death of his Son in his Divine Nature immortal but made a mortal man to dye in his Father's stead and to demonstrate his own and his Father 's unconceivable Love to lay down his Life for Sinners Which thing deserves a perpetual Commemoration so commanded by Christ in the Holy Eucharist instituted by him for that purpose And as Wills are to be proved and confirmed Execution so they are to be executed and performed or else the Will it self is as dead as he that made it and so was made to no purpose The publick Wills of Legislators are to be put in Execution by sworn Magistrates or else the Law is in vain and a dead Letter And the private Wills of Testators are to be put in Execution by their Heirs or Executors covenanting and swearing so to do else the Will or Law of the Testator is frustrated Now of this New Testament Christ is the Executor or Mediator Christ Executor between God the Testator and the Legataries in the Will expressed to convey unto them from God as a Priest the Expiation of their Sins by his Sacerdotal offering up of himself to God in the Temple of Heaven and the Mission of his Spirit to cleanse their hearts and as a King sitting in the Throne of Heaven to rule his Church and protect them from their Enemies and to raise them up from Death and set them at his Right hand and at his left in heavenly places and as a Prophet to lead them into all Truth And Christ as an Executor and Mediator received to himself this benefit to be the universal Heir of God who was so by Nature and was so appointed by Grace to be Heir of all things Heb. 1.2 And for this purpose had all Power given unto him both in Heaven and Earth Mat. 28.18 and universal honour also wherefore God also hath highly exalted him and given him a name which is above every name That at the name of Jesus Phil. 2.9 every knee should bow of Persons in Heaven and Earth and under the Earth For let all the Angels of God worship him Heb. 1.6 and he hath spoiled Principalities and Powers and triumphed over them openly 1 Cor. 15.27 and hath put all his Enemies under his feet The Reason is because Christ's Executorship was conditional Reason 1 Executorship Conditional that is charged upon the Condition of his own Death he must dye before he can enter upon it and therefore dye that he may perform it because every Testament is a Decree of things to be done after Death and this Testament of God hath this strange Prerogative above the Testaments of men that it is confirmed by the Death of a Man who was God and that the Executor not the Testator dyes and that the Disposition of things to be had or done is made after the Death of the Executor who for that purpose rose from the dead that he might justifie the faithful to the Inheritance of Heaven A Cause quite contrary to the Testaments of men wherin the Testator only dies to confirm his Testament and the Executor surviving performs it Therefore as Christ the principal Heir was fitted to receive his Inheritance ordained for him in that Testament whereof he was Executor So we that are Christ's Co-heirs must be fitted to receive the same Inheritance ordained for us in that Testament wherein we are Legataries Reas 2 Flesh and Blood 1 Cor. 15.5 Joh. â— 14 1 Cor. 15.45 Heb. 2.9 2. Because Flesh and Blood cannot inherit the Kingdom of heaven And CHRIST the Word was made Flesh but afterwards he was made Spirit For the last Adam was made a quickning Spirit And JESUS who was made a little lower than the Angels for or by they suffering of Death was crowned with glory and Honour And so Christ was made perfect For it became him for whom are all things and by whom are all things in bringing many Sons unto glory Heb. 2.10 to make the Captain of their salvation perfect through Sufferings And though he were a Son yet learned he obedience by the things which he suffered and being made perfect he became the Author of Eternal Salvation unto all them that obey him And so Christians they are first Flesh For that which is
deformed In a word Phil. 4.3 Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise we are bound to think on these things SECTION V. Exhortations Have not the Word of God in respect of Persons have no man's person in too much admiration Aim directly at the plain Truth with a single eye in simplicity of heart not inventing objections or making knots nor yet willing to be cheated or captivated in your Judgments by being magisterially imposed upon Take no part nor side resolutely to pin your Faith upon all that they say or do Count no man or Society of men infallible Be not biassed for favour or affection gain or preferment to any Sect nor from them for malice or hatred or fear of loss or punishment but strive to be of an universal Spirit free to embrace or shun without bondage or base love or fear Let every man be swift to hear slow to speak slow to wrath because the wrath of Man worketh not the Righteousness of God Thus it becometh us to fulfil all Righteousness strive to take in all truth walk humbly honestly and warily working out our Salvation with fear and trembling and making our Calling and Election sure Look alwaies well to the end walk circumspectly as wise men stand fast in your Christian liberty quit your selves like men pressing on still to the mark of the High calling which is laid up for you in Christ Jesus The Gospel promiseth great things to all Eternity and having such a hope in you so full of a glorious and blessed Immortality be alwaies aspiring to perfect holiness in the fear of the Lord that ye may obtain an Inheritance among them that are sanctified by faith which is in Christ Jesus Let no Profane or Unclean Wretches expect any good Be not deceived God is not mocked No Whoremonger nor Adulterer nor Fornicator nor Covetous person which is an Idolater shall ever enter into the Kingdom of God or of Christ They can have no part or share of the Inheritance with the Saints in Light that walk on here in darkness The hopes of Hypocrites must needs perish as the Spider's web Let the Faithful hope and pray for the Kingdom of heaven let them be glad and rejoyce for great is their Reward in heaven yea let them lift up their heads with joy for their Redemption draweth nigh and now is nearer than they are aware of Let them remember that their Saviour is their Judge and most favourable to all that have honest hearts he knows how to relieve the ignorant and weak and such as are out of the way He will resolve them in all their doubts comfort them in all their sorrows direct them in all their wandrings heal them in all their maladies strengthen them in all their weaknesses and do for them abundantly above all that they are able to ask or think He will reject none that come unto him he will admit all to the Legacies contained in his Father's Will and Testament that shall be found capable to receive them cum favore Believe Love Work Hope Desire Persevere no matter what Men judge Trust to the Word of Life follow that blessed Rule and be happy Live and die in Faith and lie down in Hope to rise again to everlasting Life and Salvation Be thankful that ye are under the conduct of the Spirit of Life and Grace plentiful and strong Helps brought home to the door of your hearts waiting to be let in These are within us If we will receive them there they be ready for us Nothing of God wanting to us if we be not wanting to our selves There is a Voice behind us saying This is the Way walk in it turn from the waies of Wickedness pass by them come not near unto them for fear Iniquity procure your ruine The Spirit invites perswades by all means if our Spirits will hear incline or desire God will move and incline our desires to good If honestly Uprightness and Meekness be in us God will love us and we shall love him and Love shall cover a multitude of sins Having such pretious Promises and such gracious Encouragements be bold with a holy boldness to challenge them from God by the Mediation of Jesus Christ in whom they are made sure Claim therefore as your dues The Word and Sacraments The Liberty from the Law Access to the Throne of Grace Forgiveness of Sins The Gift of the Spirit The Resurrection of the Body The Life Everlasting For these things are fit for God to give and for God's Children to receive because Great is he that hath promised and Great is he in whose Name and for whose sake he hath promised such great things and therefore in and by and through him we have freedom of Access to the Throne of Grace for Grace sufficient to help us in the times of all our need The CONTENTS Nature of Liberty Form Loosness from all Incumbrances Largeness TITLE VIII Of Liberty BEsides the two forementioned Properties of the two Testaments viz. The New Spiritual and Lively The Old Literal and Deadly There may be added two more to distinguish them from each other viz. The New Testament begeteth the Spirit of Freedom The Old Testament engendreth the Spirit of Bondage Between a Son and a Servant is great difference chiefly in their state The Son is free of his Father's house and hath a Right of perpetuity to abide therein for ever but the Servant is at the will of his Lord and hath no liberty to abide in the house for ever The Son is Herus minor quasi Dominus rerum paternarum The Church is God's Family Christ is God's Son therefore is free of the Church for his self and hath power to make others free not in word or shew Joh. 8.36 but in deed and truth If the Son shall make you free ye shall be free indeed Nature of Liberty Of Liberty there are two parts the Nature the Subjects The Nature of Liberty consists in four Points the Form the Seat the Terms and the Cases of it Form The Form is a Loosness and clearness from all Impediments Entanglements and Incumbrances Loosness from all Incumbrances The more Loose we be the more free if fully loose then fully free termed Inalligation opposit to obligation an Independency Therefore whatsoever is unbound not hanging upon any thing is properly loose as Psal 2.20 He looseth them that are appointed to die that are fast bound in misery and Iron The shaking off of Shackles and Fetters So the Woman whose Husband is dead is loosed from the Law of her Husband Ro. 7.2 I. The first Reason is from the Contrariety of Slavery which Reas 1 is 1. Perpetual an Inheritance to the Lord and his Heirs for ever So Liberty is perpetual to himself and his
is not hindred from acting it nor forced to act the contrary Thus God doth act his own VVill and the Angels and glorified Saints act their own VVills and this is Liberty IV. A Loosness of Man to his Proper Rule is Liberty Loosness to proper Rule The Proper Rule of Man is the Law As a Restraint from that is Slavery so a Loosness to it is Liberty All other Rules as the Wisdom of the Flesh and the World are strong and impediments When thou art clear from these and loose to live by the Law Jam. 1.15 then thou art free to walk according to the perfect Law of Liberty Not that the Law leaves us to our Liberty whether to keep it or no much less gives Liberty to transgress it but because the observing of it argues Liberty freely to run in the waies of God's Commandments The Law not Conscience is the Soveraign Rule of Man i. e. God's Law or Man's Law where no Law of God declares it unlawful for the Conscience must have a Guide i. e. a Law to rule it or else it is unruly For where there is no Law there is no Conscience seeing Conscience is but the dictate of the Law of Equity which is a Law prescribing to the Law of Justice and over-ruling it And Conscience pretended is but blindness of mind or hardness of heart unless it can see or feel it self in some Law Therefore for a Man to be restrained from his proper Rule that he cannot or may not live by the Law but forced to live without or contrary to Law only at the will and pleasure of another is slavery but the contrary is true Liberty V. A Loosness of Man to his Proper State is Liberty Loosness to proper State The Proper State of a Man is to be a person after God's own Image And as a Restraint from that makes Slavery so a Loosness to it is Liberty All other States as of Sin and Corruption are exotick and forreign heterogeneous and troublesom but when none of the Manacles restrain the Spirit there is Freedom Hence Natural Corruption is a state of Slavery because it deteriorates and depraves thy proper Person diminisheth thy head and defaces God's Image in thee But thy Spiritual Regeneration is a state of Liberty because it meliorates advances thy head and restores thee to the New Man after God and Christ in Righteousness and Holiness And that Spirit of God that doth Regenerate doth thereby adopt and therefore Enfranchise For if Children then free the Spirit of Adoption is contrary to the Spirit of Bondage and the Law of the Spirit of Life makes us free from the Law of Sin and Death The state of Servitude is Death for Slaves as Dead men have no Will no more than Beasts to act any thing in Law VI. A Loosness of Man to his Proper Right is Liberty Loosness to proper Right The Proper Right of a Man is the Propriety in himself and over himself And as a Restraint from that is Slavery so a Loosness from that is Liberty All other Rights as Lands Goods c. are forreign and extraneous When none of these are Clogs and Impediments to the Spirit then there is Liberty Hence Liberty is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Power over ones self and such as have it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free to Rule over themselves A Man that hath a Dominion of a thing doth dispose and use that thing to his own end so he that hath Dominion of himself doth dispose and use himself to his own end and is Lord of himself and therefore Free God's Dominion over Man doth not extinguish Man's Dominion over himself no more than the Power of a Prince or Father doth extinguish the Liberty of a Subject or Son but rather the more God is thy Lord the more free art thou his Servant The more God is thy Father the more free art thou his Son Because God's service and Sonship is the most perfect freedom for it laies thee open to all his Favours and Rewards Thus the Form Seat Terms and Cases of Liberty shew the true Nature of it which is a Loosness of the Spirit from all Evil unto all Good in all the Proprieties thereof The Use of all this is to confute the Vulgar opinion That Liberty is an Indifferency to do or not to do this or the contrary An Opinion which hath bred many intricate Questions and hard Speeches against God I have therefore laboured to overthrow it not expressly by confuting the Absurdities of it but tacitly and consequently by shewing what is the Truth and proving it so to be ☞ A way which though it be least practised yet is of most dispatch and fullest of Charity for when the Truth shines out clearly all Errors against it do quickly vanish and no ill words pass upon it for they are sooner cut off with one dead stroke at the Root than singly cropt each by it self in the Branches to grow again and increase much more For otherwise there is no end of Disputes and consequently of Sects and so of Animosities and so Pride and all Mischief as woful Experience doth demonstrate in all places But we have learned no such Custom nor the Churches of God VVe know better things and labour to do them And thou Beloved Christian learn thy Duty to perceive those Truths that are evident to them that will use their Reason humbly and to believe those that are not so evident The saying is good if well taken In Necessariis Unitas in Dubiis Libertas in Omnibus Charitas In Necessary Doctrines let there be an agreement of Unity in those that are more obscure a Mutual Liberty but in all things let there be Charity And this is for the Nature of True Freedom The CONTENTS God Christ Faithful Term of Recess Bondage Term of Access Sonship TITLE XII Of the Subjest of Liberty SEcondly The Subjects of Liberty are of three sorts viz. 1. God is the Father of True Liberty 2. Christ is the Son of it 3. The Faithful are the Members of it SECTION I. I. God is the Father of True Liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely Free GOD. holding from none the Author End and Pattern of all Liberty in the Creature As the Sun is the Fountain of Life so God is the Fountain of Liberty Liber Liberator Free and making all Free that are free As Liberty is the Priviledge of the King for where the King is there is Freedom to himself and others no Man may be affronted arrested or beaten in his presence 2 Cor. 3. pen. So where the Spirit of the Lord is there is Liberty 1. Because God is naturally Infinite no Bounds upon him Reason Omniscient Omnipotent and Omnipresent Ergo Naturally Free 2. Because God is naturally Loose no Bonds upon him So Mighty that he cannot so Constant that he will not be let or hindred Who shall say unto him What dost
Ro. 5.13 sin is not to be imputed where there is no Law In this Term of Recess there is some difference between the Jewish and the Gentile Christians Because the Jewish Christians are free from being Children and Servants under God's Law but the Gentile Christians are free from being Aliens and Strangers unto God's Kingdom for they never served under that written Law SECTION V. Term of Access Sonship The Term of Access whereto we are freed is a state of Son-hood unto God to be Filiifamilias Deo Free-men of the Heavenly Jerusalem Free in the Family and Policy of God To this state of Son-hood are consequent two Rights 1. Of Maintenance to be nourished and educated as the Sons of God by the Spirit of God called the Comforter 2. Of Inheritance to be Heirs of all Blessings promised in their mystical spiritual and divine intendment to Abraham For though God be free to Adopt whom he will to be his Sons yet after Adoption he is bound by the Law of Adoption to justifie them or give them a Right to Maintenance and then to a Right of Inheritance Because by the Law of Nature both these are due to the Native Son therefore by the Law of Adoption they are due also to the Adoptive Son But in this Term of Access there is no difference between the Jew and the Gentile Christian but both are equally the Sons of God in equal Right to Maintenance and Inheritance No difference of Persons with God Jew or Gentile Bond or Free Male or Female all are alike to him Because the Manumission of the Jew from being a Servant and the Denisation of the Gentile from being an Alien concur into one and the same state of Christian Liberty The Author whereof is God the Mediator and Collator Christ 1. In all this Christian Liberty it is to be noted that there is a Loosness from the Rigor Bondage and Curse of the Law but not from the Rule of the Law of God which is the Light of Nature and the Revealed Light of Grace in the Scripture and from the Laws of Men derived from them both it being the Nature of true Liberty alwaies to consist with true Obedience to Laws and the more obedient the more free for the Service of God is perfect freedom And when we are free only to good without Indifferency then are we in the true resemblance of God and Angels who will Good only without all reluctancy or inclination to Evil. 2. In this Christian Liberty also it is to be noted that God's free Grace and Man's free Will do very excellently well consist together And the more Man 's free Will follows God's free Grace the more free it is because God's free Grace doth free the Will by loosing it from all Evil and leading it into all Good In which condition when the Will is so fixed without hovering to and fro trembling as the Needle in the Compass but freely and undoubtingly pointing in its first motion to God and all Goodness then is our Absolute Perfection come upon us which we aspire unto in this life In the mean time till we attain to this full Freedom as they that search for the Philosopher's Stone which though they find not yet they discover excellent Rarities so we meet with admirable Experiences of breaking through the revocations of a sensitive Will in the tendencies of the Rational desire to the Coelestial Objects of Love Most things have their Counterfeits and whatsoever is in deed may be in outward shew As there is Christianity in deed and in shew so there is Liberty in truth and Liberty in appearance Slavery in truth and Slavery in appearance And these Counterfeits that would seem to be the same with the Real are quite Contraries As the Devil appears to be an Angel of Light but is the Prince of Darkness so Licentiousness would be called Christian Liberty but is Antichristian Bondage The True Freedom is from the Son of God and the True Slavery is from the Devil The CONTENTS Ismael Isaac But two Eminent Covenants State of Christian Liberty TITLE XIII Of the Allegory of the two Covenants THE Bondage of the Law and Liberty of the Gospel whereby the Two Covenants are exactly distinguished one from the other is accurately described by St. Paul by the Allegory of the Two Mothers Agar and Sarah the Bond-woman and the Free-woman and of their two Sons Ismael and Isaac For these saith he Gal. 4.24 are the Two Covenants By these two Women Abraham had two Sons principally named Ismael and Isaac For Abraham had took Keturah and by her had six Sons after Sarah's death when he was past ordinary Generation at one hundred and forty years of age for the abundant fulfilling of the Promise of a Numerous Off-spring Gen. 25. SECTION I. I. Ismael the Eldest Son was by a Bondmaid his Natural Son Ismael not Legitimate For Agar by Nation was an Egyptian by State and Condition Sarah's Bondmaid by Use and Service her Waiting-woman or Hand-maid probably bought by Sarah when she was in Egypt and by an Act of Priviledge given by Sarah her Mistress to be Abraham's Concubine or Wife quasily and usually Gen. 16.3 for she had neither the Dower nor Power from Abraham in his house as a True VVife but remained still a Bond-woman to her Master and Mistris and when she had served both and done her work was fairly turned out of doors SECTION II. Isaac II. Isaac the youngest Son was by a Free-woman his Legitimate Son by a lawful Wife For Sarah was Free-born and lived free a Matron had the true Right of Bed and Board of Dower and Power dignity of Rule under Abraham over the Family For Liber est qui Jus habet sui ipsius Servus qui nullum Jus habet sed est alterius He or she is free that hath Right but a Servant hath none but is another man's Right And as the two Mothers Conditions were contrary one to another so were their two Sons For Partus sequitur ventrem the one therefore was a Bond-man as his Mother was a Bond-woman and the other a Free-man as his Mother was a Free-woman The one therefore had no Right to the Inheritance because he was no Right Son but a Bastard and the other had Right because he was a True Son and Legitimate So the Law and the Gospel are contrary the one to another because their states and conditions are contrary The Law is a Bond-woman and the Gospel is a Free-woman and the Sons of the Law and of the Gospel follow the state and condition of their Mothers for the Sons of the Law are as Ismael who though a Son had neither the state of a Person nor the Right of a Son but was a Bastard and Bond-child because he came from a Woman who had not the state of a Woman nor the Right of a Wife but was a Bond-maid and a Concubine And the Sons of the Gospel
Gospel are chiefly for Eternals The Children of the Law know darkly and understand Spiritual and Eternal things afar off The Children of the Gospel know clearly and understand Spiritual and Eternal things as near at hand Faith being the substance of things hoped for and the evidence of things not seen The Children of the Law are in their Minority not only in their Father's Gal. 4.1 c. but in their Servants power under Tutors and Governours as Servants though they be Lords of all But the Children of the Gospel are in their Majority Adult and Manumitted They that are under the Law are as a Wife under the Dominion and Power of her Husband But they that are under the Gospel are as a Wife whose Husband is dead Ro. 7.1 c. and therefore loose from the hard Law of a severe Husband and is now married to another more gentle and generous Husband under whom she enjoys a noble Freedom The Law is the Mother of the Jewish Nation and all that observe that Rule but the Gospel is the Mother of all Nations for Grace Mercy and Peace to them and to the Israel of God Isaac's Posterity was double to Ismael's The first Covenant of the Law lasted but for a time but the second Covenant of the Gospel endures for ever Ismael Persecuted Isaac He that was born after the Flesh persecuted him that was born after the Spirit The Jew Persecuted and still the Carnal Jewish Christian persecutes the Spiritual Christian indeed But as the Son of the Bond-woman was cast out with his Mother because he should not inherit with the Son of the Free-woman so the Son of the freedom is kept in and abides in the house of God for ever with his Mother to inherit the Kingdom of the Father unto which they of the Law cannot be justified by their works but they of the Law by Faith only So then we that are of Faith are not the Children of the Bond-woman but of the Free and consequently are not under the Law but under Grace SECTION IV. By all this we are taught the Excellent state of Christian Liberty State of Christian Liberty by which 1. The Jews are redeemed from the Ordinances of Policy and Ceremony which was a bondage such as neither they nor their Fore-fathers were able to bear 2. The Gentiles are redeemed from Idolatry under the kingdom of Satan to Christ's Kingdom The Jews were Children and Servants in their Minority The Gentiles were Aliens and Strangers from God Both are made the Sons of God adoptive by Grace Great Mistakes there are in the World about this Liberty 1. Papists have quite lost it They have no liberty to use their own Judgments but are captivated in all things By the Infallibility and Supremacy of the Pope By an absolute Dictatorship of every Casuist or Confessor though never so ignorant to impose upon them that have more Learning and Judgment than themselves if they would dare to use it The slavery of the Soul is the greatest of all others I do not wonder at the Ignorant People because they never knew better things but I wonder at wise men that might know better and doubtless do 2. Papists have no Liberty of Practice No Liberty to read the Scriptures No Liberty to understand their own Prayers No Liberty to eat or drink Clergy Monks and Nuns no Liberty to marry Laity no Liberty to the Cup. No Liberty to go to God directly but must go first to Saints and Angels No Liberty for Time of Feasts and Fasts No Liberty of Estates Church must have all No Liberty of Speaking scarce of Thinking I had rather be chained at an Oar and tug in a Gally or dig in a Mine or draw in a Wagon like a Horse and be free in my Soul than to be a Lord and a slave in my Will to the wills of others more ignorant and wicked than my self A Pope or Councel or perhaps an Ignorant Frier shall domineer over my Conscience and impose upon my Faith or make me go bare-foot or bare-leg or Whip my self or kiss a rotten Relique of a dead man's Bone or an Old-shoe Kings have been trod upon or made to hold Stirrups or kiss the feet of Popes 2. Fanaticks have quite lost it and turn Licentious Are allowed all due Christian Liberty but abuse it to Licentiousness Are allowed Liberty of Judgments and Liberty of Practice in safe things They have the Scriptures to use They have Prayers in a known Tongue They have Liberty to eat and drink The Clergy may marry All have Liberty to go to God directly not to Saints or Angels at all They have Liberty of the Sacrament They have Liberty for Time They have Liberty of Estate They have Liberty to speak and confer and ask counsel O happy we of the Reformation if we did but know our happiness and make good use of it 1. We are therefore justly to be rebuked for the Ignorance of our condition under the Gospel 1. For the Purity of Doctrine teaching to be pure in heart poor in spirit to hunger and thirst after Righteousness to mourn to be peace-makers to suffer for Righteousness sake to love our Enemies c. 2. For the Purity of Discipline and Spiritual worship in decency and order 3. For the Pretious Promises of Grace and of the Spirit of Resurrection and Eternal Life 4. For the greatest assistances and Assurances 5. For Christian Liberty 2. We deserve rebuke for our Ignorance of the Dignity of Christian Churches and Gospel Dispensations therein A Purer Priesthood than Aaron's was A Purer Altar A Purer Sacrifice A more honourable Maintenance A Purer Law O that we were wise that we would consider these things and remember our Latter end that we might not do amiss The CONTENTS Fulness of Time Jews a childish People Time of Minority Redemption Adoption Plenage Gentiles exempted from Minority Popery Administration of both Testaments Idolatry Remedy against Idolatry TITLE XIV Of the Minority and Majority of the Church BY the Bondage and Slavery under the Law and the Liberty and Freedom under the Gospel is understood the Minority of the Church under the same Law and the Majority thereof under the Gospel SECTION I. This is called the Fulness of time Fulness of Time But when the Fulness of Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons 1. There is a Time of Pupillage in Persons till twelve and fourteen and of Tutorage till twenty one and twenty five Princes are priviledged sooner as Josiah 2 Chr. 34.3 who in the twelfth year of his Age began to act as King And others for the pregnancy of their Wit have the pardon of their years by favour allowed them 2. There is a Time of Minority in States Kingdoms and Common-wealths for Wealth Arms and Laws And also a Time of Majority for
capital the Sinner became a Sacrifice for his own sin Numb 15.32 As he that gathered sticks upon the Sabbath-day This Servility to the Command must be understood to the Literal sense according to which many were blameless For Zechariah and Elizabeth were both righteous before God Luk. 1.6 walking in all the Commandments of the Lord blameless And the Apostle saith he was touching the Righteousness which was in the Law blameless Phil. 3.6 For if we construe Moses his Law so amply as some do 1. VVe make the Law and the Gospel all one 2. The Church of the Jews must have died in their Minority For the Murtherer and Adulterer was to be put to death If then wilful Anger and Lust had been so punished what Jew could have escaped with his life VVhen therefore this VVardship ceased then the Law expired as Tutors went off from Children when they were free Tutores qui dantur ad certum tempus finito Tempore deponunt Tutelam saith the Law J. Quibus modis c. § praeterea SECTION III. Time of Minority The time of this Minority was from the publishing of the Law by Moses till the publishing of the Gospel by Jesus Christ one thousand five hundred and thirty years Gal. 4.4 5. Then did God send his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons I. Made of a Woman ie a Mortal Man an Hebraism born Truly though singularly of a Virgin 1. To shew his great Compassion For Naturally men are Compassionate but especially Sufferers and such was he Is 53.3 Despised and rejected of men a Man of sorrows and acquainted with grief c. It behoved him to be made like unto his Brethren that he might be a merciful High Priest in things pertaining to God Heb. 2.17 to make Reconciliation for the sins of the People Redemption 2. To Redeem Mortals 1. Jews from the Law 2. Gentiles from Satan II. Made under the Law i. e. Born under the Jurisdiction of the Law Circumcised and being obedient to the Law III. To Redeem them that were under the Law i. e. To put an end to the Law During Christ's Privacy the Law was of force and Christ was under the Law but when he shewed himself a publick Person and entred upon his Ministry by Preaching then the Law began to expire and Men pressed into the Gospel to live by its rules For the Law and the Prophets were till John and since that time the Kingdom of heaven suffereth violence Luc. 16.16 and every man presseth into it Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eximere signifies to Exempt he hath redeemed us i. e. exempted us from the Curse of the Law Exemption is a genus to Redemption Emancipation and Manumission Exemption is from God's Statute Law or Positive Law contained in Judgments and Ceremonies not from the Laws of Nature which were in force before Moses and shall be in force for ever for not the least tittle of the Law shall ever fail because Christ came not to destroy this Law but to fulfil it Adoption IV. That we might receive the Adoption of Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Emancipation really not Grammatically Because the Jews were the Adopted Sons of God before but not Emancipated because not of full Age therefore not free but in a middle estate betwixt two Extremes 1. Children compared to Servants are free 2. But compared to Free-men they are Servants even to their Servants as Tutors are though Lords of all SECTION IV. But when they are Adult and of Plenage they understand their Estate Plenage know their Father's Will and learn to manage his Affairs and are capable to enter upon the Inheritance and to be Sui Juris The Adult have a Right of Impunity from Servile fear 1. Of Correction for Ignorance or Neglect as Servants 2. Of Disinherison unless for Grand Crimes so are not Servants who have no Right to abide in the house for ever but Sons may abide for ever As in a Son adult it is an unworthy and shameful thing to commit a Malicious and Wilful offence against his Father so it is unseemly in the Father not to remit that sin to the Son humbling himself and repenting as the Prodigal did By the Laws of Nature Heirs adult are free from Tutors and Curators at man's Estate Toga donati The Jews though Sons and Heirs yet could not be emancipated till they had served an hard Apprenticeship under the Law as God would have it but the Gentiles immediately after their Faith are adopted and exempted without this Service who never were under the Law nor were to be under it as God would have it And because ye are Sons God hath sent forth the Spirit of his Son into your hearts whereby ye cry Abba Father SECTION V. The Gentiles were wholly excused and exempted from Bondage at the End of the Jews Childhood Their Law ended to them Gentiles exempted from Minority and to the Gentiles their state of Childhood is remitted and they presently upon their Conversion enjoy their Liberty As in a Society he that is elected Fellow is the same day admitted to the full Fellowship and the years of his Probation are remitted to him so the Gentiles being Elected were at the same time admitted to the full Priviledges of the Jews and the time of their Servitude was remitted unto them Thus the Believing Gentiles who all the time of the day stood idle in the Market and laboured not in the Vineyard till towards the Evening were made equal with the Believing Jews who bore the burthen and heat of the day And what is that to the Jews If God's eye be good why should their eye be evil He may do what he will with his own and he will give unto these last even as unto them The Jews had the Spirit of Servitude under the Law because they were Minors and after their Majority had the Spirit of Freedom but the Gentiles were delivered from a worse servitude under Satan and translated by Faith from the Power of Satan into the glorious Liberty of the Children of God To the Jews pertained the Adoption Ro. 9.4 and the Glory of the Ark and Temple and the Covenant and the giving of the Law and the the Service of God and the Promises But unto Christians belong better Promises better Precepts a greater Spirit a greater Liberty and a more glorious Worship and by degrees they aspire towards perfection till they come to a perfect Man Eph. 4. â—3 to the measure of the stature of the Fulness of Christ SECTION VI. This last and best Dispensation of the Gospel in the last times and Adult age of the Church being so highly Spiritual as it is flies in the face of all Superstition and Idolatry and laies them all dead at her foot with one blow Popery
confirm Testament 1. To confirm a Deed of Testament made by the Eternal God 2. To expiate all Sin and Misery But it must be offered first I and so it will very shortly it must not lie long here you may be sure This Blood must quickly be carried to Heaven never to be spilt more but offered up for an Attonement before the Mercy-Seat of God for ever 'T will be but three daies and this Flesh and Blood shall live again and after fourty daies it will ascend into the Temple of God This Blood will consecrate and dedicate that place for our flesh and blood to enter into This Blood will be a new and living way to the Mercy-Seat of God for us to have free recourse unto at all times in this life for Grace sufficient to help us in the time of all our need This Blood will cry aloud for Mercy and speak better things than the Blood of Abel which was for Revenge But it must be offered first and it will be accepted No Sacrifice can be complete till it be offered First slain then laid on the Altar then offered up in part or in whole so was Christ first slain then offered up to God Well then I will be as good as my word I will mourn and fast and pray a while but I must not think that this will do my business Sackcloth Ashes Hard lodging and fare Whippings Pilgrimages Reliques Watching Fasting Alms and Oblations c. make a great shew and pomp of Devotion and some of them are good as they may be used But I must have a settled eye upon the Power of Godliness and not upon the Form only I must take heed what I do in the Service of my God lest I offer the Sacrifice of Fools In a word I must look to my heart in all my outward actions It will not serve my turn to read hear or see the history of my Saviour's Passion or Resurrection written preached and acted or represented in Books Sermons and Scenes and for me thereupon to hang down my head like a Bull-rush and grow sad upon it for a day or two I must think of an every daies duty of dying daily and of mortifying and crucifying my self all my life long not by Whipping c. but by Self-denial and cutting off my Right hand or my Right eye or whatsoever is near or dear unto me Self-examination Reformation Zeal Faith Love Hope and such Spiritual duties must be my work all the daies of my life For Bodily exercise profiteth little or nothing but Godliness and a New Creature What a fool was Simon Stylites that lived so long standing between two Walls and Dominius Loricatus that gave himself 540000 stripes in one Lent I look upon my Saviour's Crucifixion as do the Literalists and formal Devotionists but Sursum corda is a good hint to me I must look higher The History I believe but the Mystery and Power of his Death I look after It satisfies not me at all if I had been born and laid in a Manger and crucified and slain with Christ if I had been his Brother and suckt the breasts of his Mother it would not have profited me at all except I did believe the Word of God and keep it for then I should be his Brother Sister and Mother indeed If I had been so happy as to have known him in and after the flesh so as to eat and drink with him and see his Miracles and hear his Doctrine and cast out Devils and heal Diseases as he did in his Name yet from henceforth I will know him no more after that but after a better fashion His Sufferings and Death are past and gone from hence now I know him as he liveth in the power of an endless life All the scandal of the Cross is taken away though he was crucified through weakness yet he liveth by the power of God Break my heart no more with grief and hardships of the outward Cross but let me love and love again and delight my self in the inward Cross whereby the World is crucified unto me and I unto the World Then stay me with Flagons comfort me with Apples when I am sick of Love I look upon the Love of God in making and confirming his Promises to me in Christ I make my Covenant with my God to forsake the World the Flesh and the Devil This is the state of Grace this is to be in Christ and a New Creature I have looked down to Christ's Sufferings on Earth but now I will look up more to his glorious Actings in Heaven viz. His Sacerdotal entrance his solemn oblation of Himself his Session at the Right hand of God his Intercession his Kingdom over all in protecting his Church and bringing all his Enemies under his feet his spiritual Scepter and Kingdom in our Hearts beating down all the strong holds of Sin and Satan No need therefore of Crosses Pictures Whips Thorns Nails Reliques c. These may work for a while being in sight upon the outward Man to move admiration and sorrow but no constant Faith and fixed Hope and Love as do the virtue of his Resurrection and the fellowship of his Sufferings which is the true Power of Godliness that brings comfort to the end and in the end and to all Eternity The Flesh I bear it record takes a kind of pleasure in grieving pitying and beholding the shadows of these things but the Spirit of Faith goes higher and rejoyceth in the evidence and demonstrations of the Substances themselves The Letter and Form alone profiteth little it is the Spirit and Faith that must give the true Life Christ saith Except we eat the Flesh and drink the Blood of the Son of God we have no Life abiding in us because his Flesh is meat indeed and his Blood is drink indeed but withal he tells us That these words which he speaketh are Spirit and Life Call we therefore in the last place and hold there to the True work of a Christian To crucifie a Lust to kill a Sin to die to sin to rise from Sin and live to Righteousness I whine not at the Passion I weep not for him but I weep for my self and mortifie my Members which are upon the Earth I remember Christ's death and take the Sacrament upon it as the only Memorial that Christ hath ordained I believe and bear in mind the history of the Passion but my main care is to conform thereunto The Mystery is more to me than the History the Spirit than the Letter The Letter is low the Spirit is high Carnal Devotion is in Images and Reliques but Spiritual Devotion is in Mortification and Self-denial The one is the form the other is the power of Godliness We preach and live too low in the bare History in verbal Masses in superstitious Rites These are some of them very good when contained within their own spheres but alwaies very low and mean and never come up to the height
power of his Resurrection and the Fellowship of his Sufferings being made conformable to his Death Phil. 3.10 If by any means I might attain to the Resurrection of the dead not as though I had already attained either were already perfect but I follow after that I may apprehend that for which also I am apprehended of Christ Jesus This is the New man put on and the old man put off and the renewing of the Spirit the New Birth and the new Creature Christ formed in us our crucifying dying rising with Christ This is the internal real inherent Righteousness of Poorness of Spirit Mourning Pureness of heart Meekness Patience Love to Enemies c. According to the Precepts of Christ far exceeding the negative Righteousness of Moses to be no Adulterers no Swearers no Murtherers c. And farther Act. 3.26 God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities 1 Cor. 7.18 The Preaching of the Cross is to them that perish Foolishness but unto them which are saved it is the wisdom and power of God beating down the strong holds of Sin and Satan Tit. 2.14 Who gave himself for us that he might redeem us from all Iniquities and purifie to himself a peculiar people zealous of good Works ye were not redeemed with corruptible things 1 Pet. 1.18 as Silver and Gold from your vain Conversation c. The Gentiles that followed not after Righteousness have attained to Righteousness Ro. 9.30 c. even the Righteousness which is of Faith But Israel which followed after the Law of Righteousness have not attained to the Law of Righteousness Wherefore because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling stone Ro. 10.3 They being ignorant of the Righteousness of God and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God For Christ is the end of the Law for Righteousness to every one that believeth Act. 26.18 I have sent thee to open their Eyes and to turn them from Darkness to Light and from the power of Satan unto God that they may receive forgiveness of Sins and an Inheritance among them which are sanctified by Faith that is in me I have searched all I can to make out this Imputed Righteousness but cannot for my heart find it I should be glad to be better informed But the true Inherent Righteousness by Faith is plentifully discovered in the Scriptures to be the True Gospel Righteousness which Christ came to set up in the heart And this is the wish of every true Christian to have an inward healing and not an outward hiding of his inbred Corruptions The Principle of a new Life the Seed of God the Spirit of Christ inclining our Spirits to the love of God and of all Righteousness And this is a thing correspondent to our true Nature which is desirous to act freely and ingenuously in the waies of God out of the Principle of a Living Law written in the heart and to eschew Sin as contrary to a Vital Principle This was somewhat hinted at by the Philosophers of Old who judged Vertue not to be merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing taught by outward Rules and Examples like an Art or Trade and Aristotle is bold to affirm that Men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good by a divine Inspiration Whether or no this be not that Evangelical Perfection which St. Paul called the Resurrection from the Dead Phil. 3.12 towards which he so much pressed I leave it to others to judge And doubtless they that by reason of use have their senses exercised to discern Spiritual things and understand the wisdom of Perfection and hunger and thirst after it notwithstanding the Irregularities of sensual Motions and violent assaults of Passions and daily incursions and obreptions of Infirmities through Ignorance or Inadvertency shall be accepted of God in the honesty and meekness of their Souls through the worthiness of Jesus Christ 4. There is a Jural Righteousness Jural Righteousness For our Faith is imputed to us for Righteousness or which is all one we are justified by Faith as will be proved hereafter But this is not the Moral or Legal Righteousness of another made ours but our Faith gives us a Right and Title to be the Righteous Sons and Heirs of God and Co-heirs with Jesus Christ who maketh us partakers of his Rights not individual his Personal Rights but specifical procuring for us the Right of Adoption and Sonship after his likeness by Grace who is the Son of God by Nature and by the Means and application of Faith made unto us Wisdom and Righteousness and Sanctification and Redemption Thus I have endeavoured to prove by the Scriptures That by the Resurrection of Jesus Christ God hath given us through Faith a Spiritual Resurrection from sin and a Victory over Sin inwardly by the inherent Righteousness of the Spirit SECTION II. I shall farther labour to prove the same comfortable Truth by these Reasons Victory over Sin We have a real Victory over Sin and a real Righteousness of heart by the Spirit of Christ 1. Because it is the property of Light to conquer Darkness Light conquers Darkness Truth is the Light in us This Truth is of God who hath made it innate and cognate with the Soul Falshood and Lies are Darkness This Falshood is of the Devil who hath made it adnate and allied accidentally to the Soul When the Natural Light which was created in the Soul is used by Faith in the Promises it is enlightned farther with the supernatural light of Grace and so the unnatural Darkness of Sin is dispelled by the Beams of a Heavenly Illumination 2. Because Sin is no Native Sin no Native but a Stranger and Intruder into the Mind which is the Lord's inheritance therefore Sin may be conquered and beaten out and shall be beaten out when a stronger than she is come upon her An adventitious and extraneous thing is expellible by the Original The true and ancient Nature of the Soul suffers violence by these Strangers Sin is the Praeternatural state of Rational Beings Men are born free and ingenuous Servitude is unnatural Therefore as Sin was not Primary or Connatural with the Soul so we have no reason to think that it should be perpetually adherent or unalterable there-from A jarring Instrument may be set in tune A dyscrasy of Body may be rectified A discomposed ruffled Passion may be laid The Soul was harmonious as God first made it till Lust disordered the strings and faculties thereof And God the great Harmostes is able easily to put it in perfect Concord again The Soul was perfectly sound and Righteousness was the health thereof till Sin made the dyscrasy And God the great Physitian of Souls is able to bring it to the right and
with Penances and Reliques and Indulgences and Outward performances never regarding the Inward killing of Lusts nor expecting a Living Law written in the heart This is to forsake our Husband Christ and cleave to the bondage of the Law which is dead to us by Christ's Cross and might be dead in us by his Spirit if we would believe And the ground of all this Error is from a Novel Interpretation of that Paragraph of the latter part of the seventh of the Romans contrary to all Antiquity Sense or Reason SECTION IV. The Reasons for this Victory over the Law are these Because Grace is stronger than the Law Grace stronger than Law Mercy rejoyces and prevails over Justice The absolving power of the Gospel is stronger than the condemning power of the Law The Mercies of God are above all his Works Prerogative is above Law Custome overcomes Law Mercy much more The Sword of Justice is strong and sharp but Mercy keeps off the blow and holds the hand of Justice from striking If the Law calls aloud for Justice Christ's blood calls louder and pleads for pardon If any man sin we have an Advocate with the Father and the blood of Christ is the Propitiation for all sins God will have mercy because he will have mercy and what is that to the Law It is the will of God to pardon and pass by Iniquities Transgressions and Sins and to remember them no more When the strong man enters into the house he keeps it and all that is therein but when a stronger than he comes upon him he binds him hand and foot and casts him out So is the Gospel to the Law 2. Because the Spirit of Grace is stronger than the Spirit of the Law Spirit of Grace stronger than Spirit of Law The Spirit of Sin is strong in it self Lust hath a violent impulse and vehement motion The Spirit of Sin is stronger by the Law and rages and takes on much more for being opposed Like a Lion scorns to be kept in but breaks down all barrs and bounds to run abroad at randome But the Spirit of the Law is stronger for though it cannot curb sin from sinning yet it keeps it under the Curse that it cannot escape it But when the Spirit of Grace in Christ comes it preacheth deliverance to the Captives and recovery of sight to the blind and opens the prison doors to them that were fast bound in misery and iron and publishes the acceptable Year of the Lord. The Word of God is mighty in operation throegh the Spirit for the beating down of the strong holds of Sin and Satan As Light is stronger than Darkness to destroy sin so the Blessing of Grace is stronger than the Curse of the Law to take it quite away Though the Spirit of the Law be the Spirit of God's Justice yet the Spirit of the Gospel is the Spirit of God's Mercy which God will have to be more effectual than the other and Blesses whom the Law curses yea and they shall be Blessed 3. God delights more in Mercy than Vengeance Because God delights more in shewing Mercy than in executing Vengeance in sparing than in punishing As I live saith the Lord I delight not in the death of a sinner but rather that he should turn and live Judgment is his strange work Bowels of mercy tender pity and Compassion are his delightful properties 4. Because Man is made to be the object of God's Love not Wrath Man Object of God's Love his Blessing not a Curse Life not Death Heaven was prepared for Men and Angels till they sinned and then Hell was prepared for them and since that for all Hypocrites like unto them We cannot imagine in any reason that God made his poor Creatures for everlasting Destruction We may observe it in our selves though we be evil yet we are not so unnatural as to beget children to starve them or beat out their brains or leave them to the wide World or send them to the Hangman to be tormented to death And if we that are evil know well enough notwithstanding to give good things to our children not a Scorpion for a Fish nor a Stone for an Egg how much more then shall our Heavenly Father give his Holy Spirit to them that ask him and how infinitely more pitiful and compassionate is he than we can imagine or express Christs Pleading undeniable to God 5. Because the Pleading of Christ for Mercy purchased by his own Blood is undeniable to God above all the Pleading of the Law or the Devil that lays the Law against the Brethren whose malicious accuser he is God will not cannot deny his own Son and whatsoever we shall ask the Father in his Name he will deny us nothing SECTION V. Victory procured meritoriously by Christs death 1. This Victory is meritoriously procured for us by Christ's Death O Death I will be thy death O Grave I will be thy destruction And his Resurrection was the pledg to assure us thereof 2. This Victory is really effected and performed in us by the Spirit of Christ raising our Souls from the death of sin to the life of righteousness and our Bodies from the Grave to the life of glory If the Spirit that raised up Christ from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you As if he should have said If the Spirit of Christ dwell in you regenerating your Souls to a New Creature which is the first Resurrection from the first death then the very same Spirit shall also immortalize your Bodies which is the second resurrection from the second death that upon them the second death shall have no Power Thus abundantly hath God provided for us by Jesus Christ both in respect of our Souls and of our Bodies Our Souls raised from the death of sin and the curse of the Law Our Bodies raised from the Grave The Natural Body is raised a Spiritual Body the Corruptible puts on Incorruption Dishonour turn'd into Glory Weakness into Power a Change to be as the Angels in Heaven Rom. 8.23 2 Cor. 5.2 We Groan within our selves waiting for the Adoption to wit the Redemption of our Bodies In this we groan earnestly desiring to be clothed upon with our house which is from Heaven Victory obtained by the Spirit of Faith 2. But no obtaining this Victory over death purchased for us till by the Spirit of Faith we obtain a Victory over Sin which is also procured for us by Christ who hath received the Promise of the Spirit for all that believe This is that Crown of Life that Christ the first born of God and first begotten from the dead shall set upon the heads of all those that have fought the good fight of faith and have been more than Conquerours For as death proceeds only from Sin for sin is mortal so life
5. Some mens Religion is nothing but a Faculty of Rhetoricating in Preaching and Praying by Inspiration as they call it of the Spirit whereas in truth it is a mere Natural Faculty often helped by Art and Learning in persons grosly hypocritical and debauched There is a mere Natural Enthusiasm of Poetry and Oratory Est Deus in nobis agitante calescimus ipso Sedibus Aetheriis Spiritus ille venit And when such Eloquent and fiery men are imployed in Religious Exercises they are fluent to admiration and become extremely popular to lead Multitudes like Pitchers by the Ears into Fanatick Distempers against Church and State in Peace or Warr especially if they be bred in the Schools of Learning or set in Publick Imployments It is farr from my meaning to undervalue or declare against the sincere and ardent affections of Devout Souls naturally and freely breathing out their earnest Ejaculations to God in private But to caution the Simple well-meaning People from mistaking the Natural and Enthusiastick fervour of mens Spirits and the ebulliency of their Fancies and Expressions for a supernatural Inspiration especially if they meddle with Religion or Polity for which they have no warrant from God or Man Let the World know what wise men judge That the Evidence and Demonstration of God's Spirit consisteth not in words and talk as if God were to be heard for their much speaking or glorified by their loud noises and long harangues For that is chiefly to be discerned in Life and Action though the words be few And therefore when some Corinthians were puffed up by reason of a rich Fancy they had expressed by the sweetness of Attick Eloquence in which they were bred so that the Unlearned had their Persons in great Veneration above St. Paul who had not that strain nor could use the entising words of man's wisdom in the business of the Gospel he tells these deceived Souls having the Word of God in respect of persons and their boasting Teachers the Gnosticks That he would come amongst them for he had the Spirit of Discerning and know not the speech of them that were puffed up but the power For the Kingdom of God saith he consisteth not in Word but in Power and Life Wherefore laying aside all these deceitful Fancies let us really set our selves to mortifie all our Lusts and Affections That being Born Crucified Dead Buried and Risen with Christ here we may live Eternally with him in Glory hereafter Amen SECTION I. From all these Premises we derive these Corollaries or Conclusions Of the Consequences of Christ's Death and Resurrection Material Cross 1. There is a Material Cross of Wood. There are Whips Nails a Crown of Thorns Agony and Death at Jerusalem outward visible matter of Fact a History 2. There is a Spirttual Cross The spirit virtue of Death Spiritual Cross Fellowship of Sufferings Death of Sin in the Heart inward invisible matter of Right a Mystery 3. Material Resurrection There is a Material Resurrection from Death and Grave at Jerusalem outward matter of Fact History 4. There is a Spiritual Resurrection virtue Spiritual Resurrection power of Resurrection from Death in Sin to the Life of Righteousness in the heart inward matter of Right Mystery The Historical Faith is only of matter of Fact for Knowledge only as the Devils and Turks c. believe The Justifying Faith is for matter of Right for Merit Virtue Power Comfort of Christ's Death and Resurrection by the Spirit of Christ So are all the Promises of God accepted by us and sealed confirmed to us So we promise and covenant to and with God So we partake of all the Benefits of his Death and Resurrection 5. Material Ascension There is a Material Ascension of Christ into the holy place of Heaven offering up his Blood to consecrate that place for us sitting at the Right Hand of God and making intercession There he rules over all things from thence he sends down his holy Spirit Matter of Fact History 6. There is a Spiritual Ascension Entring into the Hearts Spiritual Ascension Ruling in our Souls by his Spirit Crying Abba Father Matter of Right Mystery So in Christ's Birth Life Death Resurrection and Ascension there is a History and a Mystery a Letter and a Spirit 1. Christ is born in our Flesh Christ is born in our Spirit We are born in the Flesh we are born again in the Spirit Christ is formed in the Womb of his Mother We are formed in the Womb of Christ We are born in Christ and with Christ and Christ is born in us and with us 2. Christ died in the Flesh we are dead in the Flesh we are dead to the Flesh We are dead in the World we are dead to the World We are dead with Christ and buried with Christ 3. Christ rose in the Flesh Christ riseth in the Spirit We shall rise in the Flesh we shall rise in the Spirit Thus there is a Birth in Sin there is a Birth to and from Sin and there is a Birth for Sin Thus there is a Birth in Sin there is a Birth from Sin and there is a Birth to Sin Thus there is a Life in Sin there is a Life from Sin and there is a Life for Sin So Christ's Death conquers our Sins for us And Christ's Spirit conquers our Sins in us So Christ's Resurrection raiseth us from Sin unto Righteousness Christ's Resurrection justifies his Death to be true and Christ's Resurrection justifies the pardon of our Sins and his Spirit doth actually assure the pardon to our Souls So Christ is in us and with us and we are in Christ and with Christ So Christ lives in us and with us and we live in Christ and with Christ So Christ is crucified in us and with us so we are crucified in Christ and with Christ So Christ dies in us and with us and we die in Christ and with Christ So Christ rises in us and with us so we rise in Christ and with Christ So Christ is glorified in us and with us and we are glorified in Christ and with Christ This is to eat Christ's Flesh and drink his Blood spiritually This is to put off the Old Man and to put on the New Man This is our Regeneration and a New Creature This is our Communion with Christ and Christ's Communion with us This is to dwell in Christ and Christ in us This is to be one with Christ and Christ with us I am my Well-beloved's and my Well-beloved is mine This is to believe all and do all in the Spirit in the Lord and for the Lord. All is our Faith all is his Spirit The words that I speak unto you they are Spirit and Life If ye fast or weep for Christ's Death if ye feast or rejoyce for Christ's Resurrection do all in the Spirit Pray Praise Hear Read Sing Meditate Communicate Live in the Spirit Obj. The Language is hard and high Sol. It is
the Language of the Scripture and the Sense thereof and therefore may be understood and they that give their minds to it are found able to express themselves in it very well to the great comfort of themselves and others Obj. But how shall I partake of Christ and the Benefits of his Death Passion and Resurrection Sol. By the easie and only way of Credence Acceptation Covenanting and keeping Faith with God agreeable to the mind of the Spirit and renouncing the World the Flesh and the Devil Care must be taken for the Soul more than for the Body If God had asked some great thing must thou not have done it How much more when he saith Believe only and thou shalt be saved Ask and you shall have seek and ye shall find knock and it shall be opened unto you If there be first a willing mind it is accepted of God according to what a man hath and not according to what a man hath not If any man have not the Spirit of Christ he is none of his If any man be in Christ he is a new Creature And God giveth his holy Spirit to those that ask him So Christ by his Death and Resurrection hath externally conquered Sin Law and Death for all men So Christ by his Spirit doth internally conquer Sin Law and Death in every believing Soul and creates inherent holiness therein So by Faith the Righteousness of Christ is imputed to us to be the Righteous Sons and Heirs of God by Grace and Adoption as Christ is by Nature and Generation So by the Spirit of Faith we are inherently sanctified in Love and Good Works which maintains and upholds our Justification by Faith So Imputed Righteousness by Faith is our external Righteousness of the Spirit of Righteousness or Justification to Eternal Life So our Inherent Righteousness by Works is the inward Sanctification of the Spirit of Holiness In all this Book I have laboured to demonstrate Christ's Mediation between God and us especially as he is an High Priest I. In the outward Temple on Earth preparing himself for a Sacrifice by the sufferings and death of his Flesh II. In the inward Temple of Heaven by finishing the Sacrifice in the oblation of his blood to God He entred into the out ward Temple by his Birth and there he suffered and died He went out of the outward Temple by his Resurrection He entred into the Inward Temple by his Ascension and there he ministers as a Priest 1. By offering or presenting himself unto God by his Eternal Spirit 2 By Intercession at the Right hand of God 3. By Teaching and instructing of his Church 4. By Protecting and ruling by his Spirit He shall come out of the Inward Temple at the last day 1. To Judg of all that are capable of the Inheritance devised by God in his last Will. 2. To Admit and give Possession as an Executor of God's Testament 3. To give up the Kingdom to God the Father that God may be all in all The Head being thus entred into Heaven gives assurance for the Members to follow after In the mean time 1. They have a Right to enter 2. They do enter by Faith 3. They wait by Hope for a full entrance The Soul waits after death in Paradise Abraham's Bosome The Body waits in Corruption No Oblation ever pleased God but this of Christ No Oblation pleased God but Christ's Because Pure and Holy High and Heavenly and prepared by God himself For 1. The Person is heavenly that offers 2. The Sacrifice is heavenly that is offered 3. The Spirit is heavenly by which it is offered 4. God is heavenly to whom it is offered 5. The Place is heavenly wherein it is offered 6. The Blessings are heavenly for which it is offered Dead Sacrifices were fit for the Dead Law Living Sacrifices fit for the Living Law Earthly Sacrifices were fit for the Earthly Law Heavenly Sacrifices fit for the Heavenly Gospel No True Priest Altar Sacrifice or Temple but Christ We are Priests have Altars Sacrifices and Temples but all in Christ and in his stead do all offer all in his Name All was Earthly Typical and Carnal under the Law All is Heavenly Mystical and Spiritual under the Gospel 1. Baptism is the sprinkling of the Soul with the blood of Christ and the washing of the Holy Ghost 2. Communion is the Spiritual eating of the Flesh and drinking of the blood of Christ by Faith 3. Prayer is the Act of the Soul towards God 4. Conversation is in Heaven 5. The Kingdom of God is within us ruling and subduing our Lusts 6. The Kingdom of God is above us Triumphing 7. The Temple of God is within us in our Souls and Bodies offered a Living Sacrifice to God 8. Temple of God is above us in Heaven with Christ Every one that comes to God must offer Every one that comes to God must offer 1. Christ comes to God and offers Himself 2. Christians come to God and offer Themselves Religion is an Offering to God of our selves our Goods and Actions Atheism makes no acknowledgment by offering to God either our Selves our Goods or Actions Atheists live and die to themselves without God in the World All that offer in Christ are accepted of God for Christ's sake All that offer to God and all that is offered to God must be pure as God is pure Offering is an Acknowledgment of Subjection of Thankfulness of Liberality To God to Princes to Priests that are in God's stead Christian Religion most Spiritual and Glorious The Christian Religion is most spiritual and glorious 1. Christ the Author of it is God and Man Humbled in Sufferings and Death Exalted in Resurrection Ascention and Session at the Right Hand of God 2. The Gospel of Christ is the full Revelation of the Mysteries of the Kingdom of Heaven and the most perfect Rule of Holiness 3. Christ's kingdom is over all inwardly in our hearts outwardly over our bodies and over all creatures 4. By Christ a new Creation new Heavens and a new Earth and new creatures 5. Christians are sons and heirs of God abstracted from Jewish and Heathenish Rites and from all carnal and profane conversation pilgrims strangers on earth wise to salvation pious to God righteous to men perfect as God is perfect Christianity is quite another thing than the World takes it to be 1. No carnal worship therein Altars Masses Idols Pilgrimages Reliques Sackcloth Ashes Whippings Crosses c. Exotick Paganish 2. No worldly Policy therein Infallibility Supremacy Miracles Pomps c. Cheats Spirituality Innocency Heavenly-mindedness Simplicity Obedience Love Quietness Chastity Temperance Patience Prudence Meekness Faith Hope c. are the Laws and Customs of the Church The scandal and shame of the Cross offends the World but was endured and despised by Christ and is endured and despised by Christians having an eye as Christ had to the recompense of the Reward and to the price of the High Calling
Sacrifices and Services that are acceptable unto God He is made unto us Wisdom Righteousness Sanctification and Redemption 3. Because he qualifies all our Sacrifices and Services through his Perfection all our Imperfections are hid and covered 4. Because he only made an Attonement for the sins of the Whole World Christians true Sacrificers and Priests II. Christians are True Sacrificers and Sacrifices in their Bodies and Souls offered as living Sacrifices which is their reasonable service not of themselves nor by themselves but in Christ and by Christ 1. Because Christ is the Head of the Church 2. Because Christians are the Body All are offered by Christ the Priest and Christians Priests all suffering together Christ for us and we under him for our selves to fill up that which is behind of the sufferings of Christ for his Bodie 's sake which is the Church Decrees III. We are told of a Decree and of Decrees 1. Of Absolute Election from all Eternity Christ's Doing and Suffering 2. Of Christ's doing and suffering all that is to be done or suffered for our sins to pacifie God's Wrath and Merit Happiness Our Doing and Suffering 3. Of our doing nothing and suffering nothing what think we Is Faith nothing are Hope and Love and Good Works and Tribulations all nothing and just nothing True we and all our Faith and Love and Good Works and Afflictions are all nothing and worse than nothing in themselves and out of Christ considered but in Christ and for his sake Christ hath made them something yea and all acceptable to God too and rewardable too by God for his sake Reasons 1. Because they are Spiritual Acts and Spiritual Acts are pleasing to the Father of Spirits as 1. Killing of Lusts and corrupt Affections 2. Consuming them 3. Offering up holy desires to God 2. Because they keep the Covenant of Faith with God 3. Because they flow from an habit of Holiness to justifie true Faith in God 4. Because they do good to Men. 5. Because they obtain Reconciliation with God I do not say they procure or purchase or merit it at God's hands but that they obtain or receive it at the hands of God for the Worthiness of Christ 6. Because they are the weightier Duties of the Law Tithes of Mint and Cummin Sacrifices Offerings and other Rites were the weighty duties of the Law of Moses But Justice and Judgment and Mercy are the far weightier services of the two these must and ought to be done but not to leave the rest undone So Prayer Alms Fasting Hearing Preaching Praising Communicating Baptizing c. are the weighty duties of the Law of Christ but Mortification Crucifying Self-denying Regeneration New Creation c. are the far weightier services of the two these must and ought to be done and not to leave the other undone And these must first and last be done leave all the rest undone till this be done Leave thy gift at the Altar and go and first be reconciled to thy Brother and then come again and offer what thou hast to offer Wash your hands ye Sinners and purifie your hearts ye Double-minded and then come and offer a spiritual offering Offer to God Thanksgiving and pay thy vows unto the Most High and this is better than a Bullock that hath horns and hoofs Obedience is better than Sacrifice and to hearken than the Fat of Lambs Go learn what this meaneth I will have mercy and not sacrifice 1. So then there is a God that is offended Corollaries 2. So then there must be a coming before this God to answer for those offences 3. Outward Sacrifices of Bulls and Goats of old and other services of Circumcision Sabbaths c. when brought before him could not do the deed 4. Outward Sacrifices among us Christians as of Prayer Sacraments c. when brought before him cannot do the deed 5. But Christ's Sacrifice of himself once offered to God through his Eternal Spirit in Heaven hath done the deed by his merit 6. And Christians Sacrifices of themselves often offered to God through Christ's Spirit in Earth do the deed by our duty I. See then what true Religion and the power of Godliness is Pure Religion and undefiled before God is this for a man to visit the fatherless and widow in their distress and to keep himself unspotted from the world The rest are but the forms and outsides of Religion 1. As among the Jews Sacrifices and Oblations Tithes Fasts Feasts Sabbaths Circumcision Passover Washings c. 2. As among Christians Prayers Praises Preaching Sacraments Fasts Feasts Offerings Penances Burnings Prostrations c. The Substance is Spiritual Prayer Communicating Fasting Feasting Justice Equity Mercy Humility c. II. The Christian Law requires more than any Positive Law Justice is the most that any Positive Law besides requires but Mercy to our very Enemies and purity of heart and poorness of Spirit c. no Law but this doth urge Called the Law of Love and Grace a Law above all other Laws III. 'T is good but Law living according to the Law of bare Nature as 1. To defend ones self 2. To nourish young 3. To do no wrong Natural Justice and Love IV. 'T is good but Law living according to the Positive Law of Nations as 1. Suum cuique tribuere to give every one his own 2. Neminem laedere to hurt no body 3. Honestè vivere to live honestly Positive Law These are good steps to farther Justice of Equity Grace and Mercy And yet but a small matter V. 'T is good and high living according to the Law of Christ in the Gospel as 1. To love our Enemies 2. To offer Life and all for Truth 3. To do Equity and Mercy c. This is that that God requires of all The Christian Law This is Perfection Covet after the best Gifts But behold I shew unto you a more excellent way This is above all Law Super-Justice VI. A Rebuke 1. To all Rigor and Extremity of Law 2. To all carelesness of others sufferings and wrongs Who cares what becomes of all Miserable persons Let them starve or hang or damn they care not A merciless Spirit worse than an unjust spirit No bowels nor yernings nor pity that 's a hard case VII A Rebuke to all formal Religion as 1. In outward Ceremonies 2. In outward acts of Justice Honesty and Love Opus operatum trusting in the Work done 3. In sinful compliances and worldly correspondencies for friends gain honour and favour fair shews complements no real honesty or love Worldly policy VIII Rebuke of Pride as 1. For Honour and Greatness 2. For Riches and Estate 3. For Power and Prowess 4. For Beauty 5. For Learning and Wisdom 6. For Wit and Cunning. Worldly Pride We are all fellow creatures we are all partakers of the same Grace without merit or desert we have nothing but what we have received there is no respect of persons with God IX Many a habit
by Jesus Christ to whom with the Father and the Holy Spirit be all honour and glory now and for evermore Amen APPENDIX OR APPLICATION TO THE CLERGY and LAITY The CONTENTS Word Sacraments Gospel-Spirit TITLE I. Of the Clergie's Calling SAint Paul saith 2 Cor. 3.6 God hath made us able Ministers of the New Testament not of the Old not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life We must therefore consider our Calling Heb. 7.12 the Priesthood is changed therefore there must of necessity be a change also of the Law The Gospel is the Royal Law the Law of Faith the Law of liberty and of perfection that nulls the servile Law of bondage and works The Word therefore of this New Testament we must preach Word the newness of the Spirit not the oldness of the Letter and that in season and out of season and that carefully for wo be unto us if we preach not the Gospel and cursed is he that doth the work of the Lord negligently and having put our hands to this plow we must not look back Sacraments 2. The Sacraments of this New Testament we must administer as 1. Baptism which is not by Water only but by Water and Blood for without blood there is no Remission of sins and Baptism is for the remission of sins therefore we are baptized into Christ's death in which is blood that our sins might be buried in Christ's grave and we buried with him in Baptism and rise again with him in newness of Life 2. The Lord's Supper containing 1. The Body of Christ which is given for us Sacrifice and Burnt-offering thou wouldest not have but a body hast thou prepared me This is my Blood of the New Testament which is shed for you This is the New Testament in my Blood and no Testament can be confirmed without Blood And hereby we shew the Lord's death until he come again Gospel-spirit Let us aim therefore at a Gospel-Spirit for behold I shew unto you a more excellent way both in your Doctrine and in your Persons I do not take upon me to be a Magisterial Dictator to the Clergy but as having received some helps from the Lord I hope I may become an humble and modest Adviser and Director The CONTENTS Precepts Promises Conditions TITLE II. Of the Clergie's Doctrine I. IN Your Doctrine therefore consider what high Preceps and what high Promises you are to publish to the world For surely we are no Old-Testament-Divines but Ministers of a better Testament than that was and established upon far better Promises Precepts The Precepts you are to teach are very pure no less than Spiritual and perfect Holiness which is the condition for the obtaining of God's Promises For Godliness hath the promise of this life and of that which is to come and without Holiness no man shall ever see the face of God The Promises you are to teach are no less than Spiritual and Eternal Happiness and the graces that tend thereto as Forgiveness of sins Promises Adoption Liberty Protection Priviledges the Earnest and Comfort of the Spirit Resurrection and Life Everlasting Fear not little Flock for it is your Father's pleasure to give you a Kingdom Come ye Blessed children of my Father inherit the kingdom of God prepared for you from the beginning of the world Greater Precepts cannot be enjoyned and greater promises cannot be made and surer cannot be performed For they are the Gifts and Legacies of God devised by him in his last Will and Testament conveyed and administred by Christ the Executor The conditions upon which these high things are given are as noble Conditions so as easie and favourable written upon the Tables of our hearts by the finger of God's Spirit Thy Law is within my heart therefore easie to be known and as easie to be done by the help of the same Spirit which shall lead us into all truth and help all our Infirmities and do our work for us and in us I can do all things through Christ that strengthneth me My Grace is sufficient for thee Take my yoke upon you for my yoke is easie and my burden is light Embrace wisdom for her ways are always pure and pleasant and all her paths are peace Every Wise man will make his Last Will and Testament his best Will and Testament most plain and easie to be understood that the Heir and Legataries may know their several Duties and Dues how to perform them and how to claim by them And every good man will make his last Will and Testament his most favourable and bountiful Will and Testament bestowing the best things and commanding the easiest and less irksome Conditions Much more will the great and wise God who is wisdom and goodness it self make his last will most clear and most gracious For if we that are evil know how to give good gifts to our children how much more will our Heavenly Father give his Holy Spirit to those that ask him Hit therefore this Basilick vein find out the pretious Pearl pour in this Balm of Gilead open this Phoenix Nest this bed of Spices this pretious Box of odoriferous Ointments Let your Speech be seasoned with Salt and let such gracious words proceed out of your mouths as may administer Grace unto the Hearers Be not sons of Thunder as if you came from Mount Sinai but rather sons of consolation as coming from Mount Sion Be sure ye utter no Principles against the Justice and Mercy of God nor Dogmata Reipublicae noxia nor Doctrines hurtful or disgraceful to Princes or Common-Wealths Remember that Religion is first pure and then peaceable not reflecting upon the Dishonour of God nor injurious to any man Be not as the Seditious Zealots among the Jews before and at the destruction of Jerusalem nor like the factious and rebellious Philosophers Orators and Poets among the Gentiles especially in Greece and Rome Beware of all Judaizing or Heathenizing by Cabbalistical Sophistical vain Philosophy insinuating deceivable Rhetorick Flourishes Gingles and Querks of Flashy Wit Preach the plain good will and mind of God plainly and kindly Hide your Art and that will be your chiefest Art Tell poor Souls what a large Portion they have in God's Will and Testament how their Namss are written in that book of Life Tell them the mark of the price of the high Calling which is laid up for them in Christ Jesus the crown of Righteousness the exceeding great Recompence of the Reward for all such as diligently seek him Freely you have received this treasure into your Earthen Vessels freely give it to them to whom it belongs distribute the favours of your bountiful Lord and Master with a courteous hand let not your eye be evil because God's is good be you willing as God is that all men should be saved and come to the knowledg of the truth be not rigid austere morose sullen saturnine ghostly
Correction Work Payment Church Elders Bishops Priests Deacons High Priest Altar Sacrifice Tithes Oblations First fruits Dedication Consecration Expiation Propitiation Excommunication Idol Faith Vow Covenant Contract Promise Oath Stipulation Sacrament Seal Intercession Hand-writing Mediator Obligation Assurance Evidence Conveyance Alliance Affinity Consanguinity Tribe Stock Familie Degrees Line Birthright Succession Dominion Lordship These and other learned Titles of the Law with the profound judgments of renowned Antecessors upon each of them serve more to the enrichment of the treasury of wisdom for the furnishing of apt Interpretations and Glosses upon the Laws divine than all the Arts or Learning of the World Besides the aptitude of resolving cases and doing business with prudence honesty and gallantry is created by them after the rellish of those equitable and brave Souls that made them The CONTENTS Of the Laitie's Calling AND as to the Laity I say consider your Calling we may not speak the mind of God in learned and unknown Tongues to the high ones only that Pearch on the Towers but in Vulgar language to the meanest that sit on the wall Quod omnes tangit ab omnibus tractari debet That which concerns all ought to be understood by all We will not hoodwink you to make your Ignorance the Mother of your as blind devotion we will not captivate your minds by Magisterial dictates of us men and hide from you the Royal Commandments of your God TITLE VI. Of the Laitie's Doctrine I. I Say then boldly Consider your Calling For Doctrine 1. From beyond the lowest Law of Nature 2. From beyond any Laws written upon Tables 1. To the Law of the Spirit and of Grace 2. To the Law written upon the Heart To the best of Precepts of Evangelical perfection taught by Christ in his famous Sermon upon the Mount and other occasional Discourses and by the Apostles and other holy Men of God that had the same treasure in earthen vessels To the best of Promises Viz. Forgiveness of sins Liberty Adoption Spirit Resurrection eternal life These are the Laws that are so high and yet so easie few favourable and pleasant for the wayes of Wisdom are wayes of pleasantness and all her paths are peace I exhort them therefore to a high belief and full assurance of Heaven by the seal and earnest of the Spirit to be partakers of the holy Unction of Wisdom and Perfection to be a Royal Priesthood and a peculiar people by vertue of the promises that belong to you and to your Children of high exemptions and priviledges of great honour and estate TITLE VII Of the Laitie's Persons II. FOR your Persons Look therefore to your selves that ye walk worthy of so great Salvation and having such an hope in you so full of a glorious and blessed Immortality see that ye purifie your selves even as God is pure and become a people altogether zealous of good Works perfecting Holiness in the fear of the Lord that at last you may obtain an inheritance among them that are sanctified by faith which is in Christ Jesus Fear not therefore little Flock for it is your Father's good Will and pleasure to give you a kingdom Your hope is laid up for you in heaven And neither eye hath seen nor ear hath heard neither can it enter into the heart of man to conceive what things God hath laid up for those that fear him When Christ the favourable Mediatour and Executor of God's Testament shall put the Faithful into actual possession of Eternal Glory saying Come ye Blessed Children of my Father receive the kingdom prepared for you from the beginning of the World Aim therefore at a gospel-Gospel-Spirit 1. Care not for unnecessary Disputes God's Testament is a plain Testament of Grace Mercy and Peace from God the Father and from our Lord Jesus Christ As Men's Testaments are to be seen and read by all that are concerned so is God's Will to be seen and read by all Col. 2.6 c. As ye have received Christ Jesus the Lord so walk ye in him rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving Beware lest any man spoil you through Philosophy and vain deceit after the traditions of men after the rudiments of the world and not after Christ 2 Tim. 2.23 But foolish and unlearned questions avoid knowing that they do gender strifes also Genealogies and contentions and strivings about the Law for they are unprofitable and vain 1 Tim. 1.4 Neither give heed to Fables and endless Genealogies which minister questions rather than godly edifying which is in Faith If any man teach otherwise 1 Tim 6.3 c. and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to Godliness he is proud knowing nothing but doating about questions and strifes of words whereof cometh envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Jude 27 c. from such turn away Remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ how that they told you there should be mockers in the last time who should walk after their own ungodly Lusts these be they who separate themselves sensual having not the Spirit But ye Beloved building up your selves in your most holy Faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal Life and of some have compassion making a difference and others save with fear pulling them out of the fire hating even the garments spotted by the flesh Let the Clergy exhort and teach these things and whatsoever else belongeth unto sound doctrine with all long suffering and patience as the stout Soldiers of Jesus Christ 1 Tim. 6.20 And let them be sure to keep that which is committed to their Trust avoiding profane and vain bablings and oppositions of Sciences falsly so called which some professing have erred concerning the Faith Tit. 1.14 Let them not give heed to Jewish fables and commandments of men that turn from the truth nor yet to endless genealogies which minister questions rather than godly edification 1 Cor. 2.4 Let not your speech nor your preaching be with the entising words of mans wisdom but in demonstration of the Spirit and of power Speak Wisdom among them that are perfect the wisdom of God in a mystery even the hidden wisdom which God ordained before the world unto our Glory For other Foundation can no man lay than that is laid 1 Cor. 3.11 c which is Jesus Christ Now if any man build upon this foundation Gold Silver Pretious stones Wood Hay Stubble every man's work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall trie every man's work whatsoever it is If any
Adopted Sons of God by Grace 2. We are sealed with the holy Spirit of Promise 3. We are renewed by Regeneration 4. We are Justified by his Grace through Faith 5. We are invited by his glorious Promises greater than we can understand Now he that considereth this state of things and hopes for the state of blessings will proceed in duty and love towards the perfection of God never giving out till he partake of the purities of God and his utmost Glories perfecting holiness in the fear of the Lord till he obtain an inheritance among them that are sanctified by faith in Christ Jesus In the practice of these spiritual duties there is no difficulty but what is made by the careless lives and actions of outward Christians and by their lazy and unholy Principles So that after the rate such Christians live now it is hard to know how and in what instances and in what degrees our duty ought to excell that of Moses's disciples though a Greater than Moses is here But they that love will do the thing that is good and so understand the Rule of perfection Obedite intelligetis Obey and ye shall know all that is necessary to be known for God shall lead you into all truth and love is the fulfilling of the whole Law We cannot be too careful for ignorant and weak and carnal persons especially for hypocrites because both pretend the one sort really as knowing no better but the other falsely and basely to the shame of Christianity that 1. This so high and spiritual worship inclines the minds of men to scruples and dislikes of all orders and rules in the Church and so because Christians must have but few Rites therefore they will endure none at all or such only as are of their own making We protest utterly against this spirit of men that it is an abuse of Christian Liberty and a cloak of maliciousness in hypocrites and a grievous cheat to all weak and well-meaning Christians 2. That this leads into rebellion against the religious Powers that according to their bounden duties do establish order and decency in all things belonging to the Service of God It is the principal care of the Magistrate to see that God be honourably served in Publick with decency at set times and places with set forms and postures to avoid confusion Now these pretenders to spirituality only do strongly set themselves against the face of Authority under the shew of Conscience This is a very wicked thing most contrary to the meaning of the Spirit and Power of Godliness For God hath ordained Princes to rule and Subjects to obey But these unruly Spirits under a feigned zeal for God's Cause set up their own Cause and set the whole world on fire by their ungodly Rebellions Take heed therefore of this one thing The True Gospel-Spirit minds most of all a True Spiritual Service But if Lawful and Religious Power commands a few innocent Forms to be observed in publick only to avoid Distraction they submit peaceably and still continue to worship God in the Spirit in publick In the Time Appointed by Law In the Place Appointed by Law In the Posture Appointed by Law In the Form Appointed by Law And in private too at any time place and in any form or posture as they themselves shall please What can be done more If men were not unreasonable they would be contented and come in to the Publick Worship and not proudly separate themselves as they do This did not the Jews though they had different opinions otherwise and this do not the Papists though they have several Orders and Perswasions amongst them For all Jews came to the same Temple and all Papists to the same Mass But our Sects are more unfortunately cross and more unhandsomely disobedient to Ecclesiastical and Temporal Authority than all the world besides the more is our misery Learn to be wiser and make it a matter of Conscience to fulfil all Righteousness to take your liberty in God's name in private no body desires to hinder you in the least Have ye not houses to pray in Mat. 3.13 Why despise ye the House of Prayer Shall I praise you for this I praise you not Do not forbear the assembling of your selves together as the custome of too many is to do It is spiritual Pride it is not only rebellious but uncivil and very rude to flock together to unlawful meetings or to stay at home or walk in the fields or streets or be at Ale-houses or Taverns as people unconcerned when better men than you are gathered together in the fear of God and Obedience to the Laws to Pray and Praise God and to hear his Word and to give Alms to the Poor O how decent a thing it is for Brethren to meet together in Unity And how prudent is that Devotion that places all the substance of Religion in the heart and yet uses the circumstances of order to avoid the confusion of wild Extravagancies Certain it is that if every one were left to serve God in his own way there would be no Face of a Church One would be Working or Playing while another was Preaching or Praying ignorant men and women would take upon them to teach and the blind would lead the blind till they both fall into the ditch We have greater cause therefore to bless God for establishing Powers over us without which we should be as herds of Wild Beasts rather than sober men and fall foul of one anothers persons and estates But God is the God of Order not of Confusion and we have no such unmannerly Custome nor ever had the true Churches of God Abhor therefore if you be wise all Fanatick Expressions That all Time all Places are alike so they are but not for publick Offices and that any Postures Gestures or Habits may be used so they may but not in Publick Service God and Man have given us our Liberty in Private only for the Publick we are restrained This is enough to give content to all Parties if Reason would do it for this is decent and comely in the sight of God and Man And thus it becometh us to dispute no more about such matters but to fulfil all Righteousness Spiritual Perfection From what hath been delivered at large I collect these Reasons for Spiritual Worship and Gospel-Perfection Reas I Because the Ritual Worship induced by God is abolished Believe me Ritual Worship abolished John 4.23 the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit Col. 2.16 c. and in truth Let no man deceive you in meat or in drink or in respect of an holy day or of the new Moon or of the Sabbath
let us go on to perfection not laying again the foundation of Repentance from dead works and of Faith towards God of the Doctrine of Baptisms and of laying on of Hands and of resurrection of the dead and of eternal judgment and this we will do if God permit Gal. 3.23 Before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith But after that Faith is come we are no longer under a School-master For ye are all the children of God by Faith in Christ Jesus Gal. 4.1 c. Now I say that the Heir as long as he is a Child differeth nothing from a Servant though he be Lord of all but is under Tutours and Governours until the time appointed of the Father Even so we when we were Children were in bondage under the Elements of the world But when the Fulness of the Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Wherefore thou art no more a Servant but a Son and if a Son then an Heir of God through Christ Howbeit then when ye knew not God ye did service unto them which by Nature are no Gods But now after that ye have known God or rather are known of God How turn ye again to the weak and beggarly Elements whereunto ye desire again to be in bondage Ye observe days and months and times and years I am afraid of you lest I have bestowed upon you labour in vain Gal. 3.3 Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh Stand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of Bondage As free 1 Pet. 2 1â— and not using your liberty for a cloak of maliciousness but as the servants of God Honour all men Love the brethren Fear God Honour the King Be subject to every Ordinance of man for the Lord's sake and for Conscience sake For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby ye crie Abba Father All things are lawful 1 Cor. 2.6 12. but I will not be brought under the power of any Time was when there was no greater light of Knowledg to be given than was given nor hearts of apprehension greater than to receive such knowledg But now there are greater lights and greater capacity of Minds and greater helps of the Spirit to comprehend greater wisdom and if they do not comprehend them it must needs be their own fault The Prophets had a glimmering of this Light but especially he that was called the Prophet of the Highest Luk. 1.78 c. that went before the face of the Lord to prepare his ways to give knowledg of salvation unto his people by the remission of their sins Through the tender mercy of our God whereby the Day-spring from on high hath visited us To give light to them that sit in darkness and in the shadow of death to guide our feet into the way of Peace This Great man stood and peeped in at the door of the Gospel and saw more of this light than any that went before him but less than any that came after him For since that God hath poured out of his spirit upon all Flesh and their Sons and Daughters have prophecied their old men have dreamed dreams and the young men have seen visions and the people are all taught of God the Kingdom of Heaven is taken by violence and all men rush into it The Standard of the Gospel is set up upon the top of Mount Sion displayed and seen of all and all Nations are invited to flow into it 4. Besides all this teaching we have the learning of our own Experience what the world is and how we have found it to our selves which in our greatest Necessities hath ever left us in the lurch and is allways flux and wavering and we may presume it ever will be so and therefore if we will still leave the wisdom of God and cleave to the wisdom of the world trusting to that which was never to be trusted it is our own fault and we must take that that comes of it Obj. Who can be perfectly spiritual Ans We may aspire to perfection and be spiritual though not perfectly spiritual Eph. 4.11 c. Wherefore God hath given some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ till we all come to the unity of the Faith and of the knowledg of the Son of God unto a perfect Man unto the Measure of the stature of the fullness of Christ We may be spiritual at the first though not perfectly spiritual till the last Phil. 3.12 c. Not as though I had already attained either were already perfect but I follow after that I may apprehend that for which also I am apprehended of Christ Jesus Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those things which are before I press toward the mark for the price of the High Calling of God in Christ Jesus Let us therefore as many as be perfect be thus minded And if in any thing ye be otherwise minded God shall reveal even this unto you Nevertheless whereto we have already attained let us walk by the same rule 1 Cor. 4.4 let us mind the same things For I know nothing by my self yet am I not thereby justified Be ye therefore perfect as your Heavenly Father is perfect Obj. Outward Service at this rate will be slighted 1 Cor. 6.19 20. Ans No we are taught that our Body is the Temple of the Holy Ghost which is in us which we have of God and we are not our own for we are bought with a price therefore we must glorifie God in our Body and in our Spirit which are the Lord 's I beseech you therefore Brethren by the Mercies of God that you present your Bodies a living Sacrifice holy acceptable unto God Rom. 12.1 2. which is your reasonable Service And be ye not conformed to this World but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God And therefore we are taught to yield freely to a few harmless easie significant Bodily Rites for order and decency and for uniformity and peace sake and for Conscience sake of our duty which we owe to
Law his right of assembly to him and his heirs for ever Deut. 23.2 who stand excommunicated For A Bastard shall not enter into the Congregation of the Lord. As an Alien Forreigner or Stranger is disabled and debarred from the rights and priviledges of inheritances freedoms votes and other common benefits of the Laws Municipal which the Natives do enjoy So the Romans Greeks and other Nations inhabiting Judaea were by the Jews accounted and called sinners We are Jews by Nature and not sinners of the Gentiles Gal. 2.15 Because they were Strangers and Aliens who had no right equal with the Native Jews and Proselytes that were made free of their Nation As a villain or Bastard-born who is no actual transgressor against any Law yet by the Law of Nations is made a quasi Transgressor being wholly depersonated and degraded from the common Condition of a Man and depressed into the state of a Beast dead in Law having no Will nor Action nor Possession of any thing but is at the will and in the possession of his Lord subjected to all wrongs and excluded from all Rights having no Estate Office nor Suffrage must be no Witness can have no power to make a Testament Such was the state of Servitude a state of death not life Thus by the Law of God the Gibeonites were accursed Now therefore ye are cursed Jos 9.23 and ye shall none of you be freed from being bond-men and hewers of wood and drawers of water SECT VI. 3. The Distressed who justly according to the secret will of God Distressed for reasons best known to himself are afflicted with some notable and lasting misery such as the Blind and the Lame the Deformed the Lepers the Monster the Deaf and Dumb Innocents Fools and Frantick persons the proper objects of pity and compassion that neither sinned they nor their Parents but that the power of God might be seen and his Name glorified These are generally censured for sinners upon whom God hath layd such extraordinary calamities And so are such as suffer loss of Children Friends Honour Estate by storms and tempests by wars famines or any other fatal changes or chances in this world Such a one was Job yet a perfect and upright Man one that feared God and eschew'd evil yet Job's Friends erroneously condemned him for an hypocrite because so fearfully handled in his Person Children and Estate not considering That though sin be the cause of affliction yet it is neither the perpetual nor total nor sole cause thereof but that there are other good causes and considerations that flow from the secret and good will of God though they be hid from our eyes Thus those upon whom the Tower of Siloam fell were counted greater sinners than others because they suffered such things Thus those Galileans whose blood Pilate mingled with their Sacrifices were counted greater sinners than others because they suffered such grievous things Thus Lazarus a beggar and lying at the Rich Man's gate and desiring to be fed with the crumbs that fell from the Rich Man's Table Luc. 16.20 and was deny'd and the dogs came and licked his sores yet was he carried by the Angels into Abraham's bosom Thus the Man Blind from his birth and sate and begg'd was judged either for his own sins or for the sins of his Parents to be made so miserable but it was that the work of God might be manifest SECT VII 4. The Tainted or stained in Blood Tainted who justly according to the will of God are made heirs to their Fathers misery either natural by hereditary diseases or ill conditions or legal by Confiscation of Goods Infamy Bastardy Slavery or other attainder or corruption of blood but especially for crimes of Treason or other high mis-demeanors against the Common-Wealth for which the Children of those Parents are debarred from being heirs to their Estate or Dignity Thus the seven Sons of Saul were hang'd in the Hill before the Lord for their Fathers cruelty against the Gibeonites 2 Sam. 21.9 Thus the Sons of Gehezi were made heirs to their Father's Leprosy which clave unto him and to his Seed for ever 2 Kings 5.27 Thus Eli's Sons were turned from the Altar for their Father's neglect besides their own enormities Thus for Achan's Sacriledg his Sons and his Daughters his Oxen and his Asses and his Sheep and all his Tent Jos 7.24 and all that he had were stoned with stones and afterward burnt with fire Thus the Children of Corah Dathan and Abiram and all theirs went down alive into the pit for the Rebellion of their Parents Thus the Children of the Ninevites should have been destroy'd whereof six score thousand could not discern their right hand from their left had not their Parents repented at the preaching of Jonah The CONTENTS Rom. 5.12 explained Recapitulation Accounting Adam's will not ours Levi's paying of tithes All mortal in Adam Righteous in Christ Immortal in Christ Every Individuum acts for it self Sinner legal Sinner moral Sinner jural Psal 51.6 explained Ephes 2.3 explained Soul a spirit Good most common Good lovely v. lib. 7. Tit. 3.2 Vol. Argumenta Laciniana TITLE II. Of Original Sin Rom. 5.12 Explained IN this rank are all the Sons of Adam who for his disobedience are made heirs of his mortality By one Man sin entred into the World and death by sin and so death passed upon all Men for that or in whom all have sinned not actively by transgressing in his transgression but passively by being prejudicated in his judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his doom all Men were condemned to the state of transgressors These words In whom all sinned signify the same thing with those Vers 15. Through the offence of one many be dead and with these Vers 16. The judgment was upon one to condemnation and with these Vers 19. By one Man's disobedience many were made sinners And with these 1 Cor. 15.22 In Adam all die All which sayings amount to no more but this That by the sin of Adam he and all his Children were made mortal As by the sin of the Gibeonites they and their Children were made bound-slaves and by the sin of Gehezi he and all his Children were made lepers By one Adam sinning sin entred upon all Mankind and for that one Man's sin death came upon him and all Mankind by diminution of strength which caused grief diseases and death For though Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. was made a living Soul not a quickning Spirit yet if he had continued to obey God he had ever remained alive in paradise and whether any higher condition was appointed to him is uncertain to us and was not certain to him Some think after a most long life God would have delivered him from the Body without any grief or pain which the Jews do not call death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Osculum Pacis the Kiss of peace others think he
we shall be saved from wrath c. Do we then make voyd the Law Rom. 8.32 through Faith God forbid yea we establish the Law In all the letter and scope of Scriptures upon this point the form of our Justification appears to be the Imputation or Accounting of our Faith for our right or Justification to the rights promised Ro. 5.17 8. There is mention made of Abundance of Grace and of the gift of righteousness And that by the righteousness of one the free-gift came upon all Men unto justification of life And that by one Man's obedience many were made righteous Phil. 3.9 St. Paul also desires That he may be found in Christ not having his own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith No Man is justified by the Law in the sight of God for the just shall live by Faith and the Law is not of Faith but the Man that doth them shall live in them Christ hath redeemed us from the curse of the Law being made a curse for us For it is written Cursed is every one that hangeth on a Tree That the Blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith And the promise that Abraham should be the Heir of the World Ro. 4.13 was not to him or to his Seed through the Law but through the righteousness of Faith SECT III. But in all those places or any other Christ's Righteousness I cannot find any imputation of Christ's Righteousness The Righteousness of Faith and the Righteousness of God by Faith I find but no other By the Righteousness of Christ must be meant his personal obedience to the moral Law which cannot be made ours or translated to us or accounted to us and reckoned as ours for diverse and weighty reasons First because Christ's obedience was the obedience of a Mediator fitted exactly for such a Person and Office and no other A High Priest harmless undefiled separated from sinners c. Hebr. 7.26 one that makes all Men just and righteous and is made unto them righteousness sanctification and Redemption and is God our Righteousness That hath the Spirit of Righteousness without measure that is anointed above all his Fellows with that fulness from which we all receive Grace for grace whose Glory is the Glory of the only Begotten Son of God full of Grace and Truth and much more than the Tongue of Men or Angels can express Now for a Man to be clothed with the Robes of this Righteousness as they speak is to appear before God not in the habit of a righteous and justified Man but of the justifier of the Sons of Men whose righteousness is too excellent and glorious for our condition of a Mediator God and Man We are the better for his active and passive obedience for it is the cause of our Righteousness by Faith The Members partake of the benefit of the Head The Wife is endow'd by Marriage with all her Husband's goods but the virtue of the Head is not appropriated though communicated nor made over to the Members nor is the estate of the Husband past away or made over to his Wife The Endowment of the Wife is no formal cause nor ingredient of Marriage but a fruit or consequent thereof So our justification or our right to the Righteousness of Christ that is to his Rights and Priviledges accrues to us by our Marriage with Christ which is by Faith the formal cause thereof The Estate Wisdom and Righteousness is Christ's but the benefit of them and of all that is Christ's is ours as is the Wealth and Wisdom and Honour of the Husband to the Wife In a word Christ's Righteousness is that for which Faith is accounted to us for Righteousness Ergo the Personal righteousness of Christ himself is not accounted to us Secondly Because Personal moral virtues cannot be past over to others by act of Nature or Law as by Descent Donation Succession Cession Dereliction Degradation Deprivation or any other way or means Because they are inherent habits of the Mind and therefore inseparable from the Mind and if separable altogether inconveyable to the Mind of another by deed of gift Descent of Blood or any other conveyance whatsoever during life or after death But Jural Rights are of that nature as that they may be derived by act of Law not Nature from Parents to their Children from Predecessors to their Successors or Alienated from the Proprietary to any other Person not only to be reckoned but to be really his or theirs to whom the alienation reversion or derivation is made by any act or deed according unto Law to take place in life or after death Also some act of mine may be accounted for a right to my self as my labour for my wages my purchase for my Estate my Faith for my justification Thus Moral Righteousness is inseparable from the Person to which it doth belong and cannot be reckoned to another but Jural Rights are separable and may be accounted to another I may possibly be respected and saved for another's Virtue and Worth but his Virtue and Worth can no waies be made mine Virtue Learning Vice and Ignorance are habits and qualities which are a Man 's own without accounting but Riches and Honours we have as rights accounted unto us or else we cannot have or hold them My Health or Sickness of Body may be propagated to me and from me to another but not the Health or Sickness of my Soul Who can be healthy by another Man's health while he possesseth it Who can be sick by another Man's sickness while he possesseth it Who can be rich by another Man's riches while he enjoyeth them Who can be honourable by another Man's honour while he enjoyes it Who can be disgraced by another Man's disgrace while he suffereth it Who can be poor by another Man's poverty while he endures it Who can be learned by another Man's Learning while he hath it Who can be virtuous by another Man's virtues or vicious by another Man's vice These Virtues or Vices are really his who hath them not really mine whose they are not or how can these things in another be so much as reckoned or accounted to be mine I may be reckoned guilty of another Man's sin and so of his punishment by consenting or helping c. but not for his acting or suffering I cannot be reckoned virtuous by another Man's virtue or sinful by another Man's sin or miserable by another Man's misery If I have many virtues others may have as many virtues or more than I and I have no less than I have but if I have many rights to such or such things others can have no rights to the same things If they be taken away from me in part I have the less if in full I have none at all but others
come for he hath given them a right to be forgiven here and therefore they cannot be punished hereafter The Gospel is the word of promise for the forgiveness of sins not only for the act but for the right thereof To them that are justified there can be no condemnation Ro. 8.1 Now then there is no condemnation to them that are in Christ Jesus i. e. To them that are incorporated into Christ and justified but all their trespasses are forgiven them You that were dead in your sins Col. 2.13 hath he quickened together with Christ He that is pardoned is fully acquitted from the guilt of his sin and from the punishment due for the same Be it known unto you therefore Acts 13.38 39. Men and Brethren that through this Man is preached unto you the forgiveness of sins and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses God's Pardon is not specially restrained to this or that sin at such a time but generally for all sins at all times The King's Pardon is with exceptions of persons and crimes and times and places but God's pardon is without all exceptions of persons times places or crimes excepting only that of the Holy Ghost And you being dead in your sins and the uncircumcision of your Flesh hath he quickened together with him having forgiven you all your trespasses SECT III. 2. A right of Liberty from the slavery of sin Liberty and the Bondage of the Law We are loose from all evil and free to all good adopted naturalized endenized made the Lord's Free-men Free 1. To the Fruition of God 2. To the Guidance of his Spirit 3. To act the will of God 4. To the Rule thereof God's Law 5. To a state of bearing God's Image 6. To the possession of God If the Son have made you free then are you free indeed Joh. 8.38 Rom. 8.2 Gal. 5.1 free from the law of sin and death Stand fast therefore in the Liberty wherewith Christ hath made you free SECT IV. 3. A right of Provision for Soul and Body Provision as the Son hath the right of aliment from his Father for the Children make not provision for the Fathers but the Fathers for the Children Christ therefore forbids all immoderate carefulness for our Heavenly Father careth for us Mat. 6.31 O we of little Faith we have good reason to be content for God will never leave us nor forsake us Can a Mother forget her Child that she should neglect the fruit of her womb yet she may but 't is contrary to Nature if she doth yet will not God forget us when our Father and Mother forsake us the Lord taketh us up God will never leave us nor forsake us The Lions shall lack and suffer hunger but no good thing shall they want that fear the Lord. He that hath given us Christ how shall he not with him also freely give us all things 1 Pet. 5.7 Cast therefore all your care upon God for he careth for you SECT V. Protection 4. A right of Protection to defend us from all our enemies and from all injuries against the subtilty and malice of Satan As the Subject hath in the King a right of Protection to defend him liegely against the injury done by any of his fellow-subjects or any other Subject to any other King whatsoever so have the justified a right of Protection in God to defend them from all evil When God justified Abraham he gave him the right of Protection Fear not Abraham Gen. 15.1 saith God I am thy shield i. e. thy Protector The same right Holy David claimed in God Psal 3.3 Ps 18.2 Ps 33.20 But thou O Lord art a shield for me I will not be afraid for ten thousands of People that have set themselves against me round about The Lord is my rock and my fortress my deliverer my strength and my buckler Our Soul waiteth for the Lord he is our help and our shield Sons have right of Protection from their Fathers and to whom else should they flie for succour in their distress Satan sought to sift thee said Christ to Peter as the wheat is sifted but I have pray'd for thee that thy Faith fail thee not The Gates of Hell shall not be able to prevail against us Resist the Devil and he will flee from thee We shall bruise Satan under every one of our feet And as from Satan so God protects us from the World Fear not little flock I have overcome the World Abimelech was witheld from Sarah Laban from Jacob Balaam from cursing Israel Saul from destroying David and God protects us from our selves restrains us from lusts Sin shall not have the dominion over us nor rule in our mortal Bodies that we should obey it in the lusts thereof SECT VI. Audience 5. A right of Audience To hear and grant all our petitions prayers and suits The prayers of the wicked are not heard but return into their own bosom but the justified have the right of Audience that their prayers should be heard God heareth not sinners but if any Man be a doer of his will Joh. 9.31 him he heareth They are heard for themselves and for others Abraham undertakes for Sodom the City of sin descending from fourty to ten The prayer of a righteous Man if it be fervent availeth much And this is the confidence that we have in him Jam. 5.9 that if we ask any thing according to his will 1 Joh. 5.14 Mat. 21.22 he heareth us Whatsoever ye shall ask in prayer believing ye shall receive Vid. 1 Joh. 5.14 SECT VII 6. A right of Alliance to be the Friends and Allyes of God Alliance God is an enemy to the ungodly because they are enemies to him because they are friends to Satan who is God's enemy But to the justified God is a friend for by his justifying he gives them a right of being his friends for he not only grants them his peace but his alliance to be his friends Christ calls the Apostles Friends and adds the reason because he acquainted them with his actions Henceforth I call you not Servants Joh. 15.13 for the Servant knoweth not what his Lord doth but friends for all things that I heard of my Father I have made known unto you Abraham being justified Jam. 2.23 had this right of Alliance and was called the Friend of God For God imparted himself unto him and so communed with him as a Man doth with his Friend Moses communed with God face to face David a Man after God's own heart Shall I hide from Abraham the thing that I do Such know the mind of God as Friends understand each others minds and they open the secrets of their bosoms one to another The Justified are related unto God besides friendship in his Nature of which they are made partakers and in a manner
Deified made one with God and he one with them 2 Pet. 1.4 God hath given unto us exceeding Grace and precious promises that by these ye might be partakers of the Divine Nature They that hear the word of God and do it are my Brother Mat. 12. ult and Sister and Mother SECT VIII 2. A right to things in future 1. A right of Resurrection The wicked shall rise again but theirs is not of Right but to wrath Resurrection a curse as malefactors have right to Execution But the Justified have a right to the Resurrection as a mercy which God hath promised them for a farther right to Immortality and Glory Whoso eateth my Flesh and drinketh my Blood hath Eternal life and I will raise him up at the last day Joh. 6.54 Man's promise gives a right to the Benefit promised much more doth God's Joh. 11.15 I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live c. SECT IX 2. A right of Jurisdiction or Judicature Jurisdiction to sit as Judges at the day of Judgment There the wicked shall be condemned and the Justified shall judg them 1. By assisting Christ in the Judgment 2. By approving the justice of it 3. By testifying against the wicked and for the Godly Make you Friends of the unrighteous Mammon Luc. 16.9 that when ye fail they may receive you into everlasting Habitations Make the Godly poor thy Friends for at the Great Judgment they shall be thy Judges and if thy cause go hard there they shall testifie of thy charity and so thou shalt be received St. Paul forbids the Justified to go to Law before unjustified Judges 1 Cor. 6.2 but rather before the Saints Because they have a right of Judicature at the day of Judgment Know you not that the Saints shall judg the World The Queen of the South and Men of Nineveh shall rise up in judgment against the Generation of the Jews and shall condemn them SECT X. Glory 3. A right of Glory or Inheritance of God's Kingdom That is an Universal right to all God's Estate to all his Kingdoms and Blessedness which he himself enjoyes As the only Son and Heir hath a right to his Father's whole Estate For if God do justifie thee and incorporate thee into himself he doth thereby estate thee in all that he hath And God hath given thee Christ and his Spirit as an Earnest and Seal of this Inheritance And Christ himself as Executor of God's Will shall admit thee and put thee in possession at the last day who is gone before to prepare a place for us that where he is there we might also be Fear not little flock for it is your Father's pleasure to give you a Kingdom Come ye Blessed Children of my Father Mat. 25.34 receive the Kingdom prepared for you from the beginning of the World 4. A right to the Righteousness of Christ i. e. to have all the benefit of it imputed to them For as by their Generation they have the burden of Adam's sin i. e. the guilt and pain of it cast upon them so by their Regeneration or Justification they have a right to Christ's Righteousness and the benefit and reward of it accrues to them i. e. All his active Righteousness whereby he suffered the Law and all his passive Righteousness whereby he suffered death is theirs done for them and in their stead to as full effect as if they had fulfilled all the Law in their own persons and had died for their own sins SECT XI Rights of Christ 5. A Right to all the Rights of Christ And they are so many and so great that neither eye hath seen nor ear hath heard neither can it enter into the heart of Man to conceive them We may touch one or two Hath Christ the right of a Son so hath a Christian to be the Son of God he by Generation thou by Adoption Christ thy Elder Brother the First born among many Brethren Hath Christ the right of a King is the Kingdom of Heaven his and doth he reign there Thou hast also the right of a King the Kingdom of Heaven is thine Math. 5. 2 Tim. 2.12 and thou also shalt reign there Blessed are the poor in spirit for theirs is the Kingdom of Heaven If we suffer with him we shall also reign with him Col. 3.4 Hath Christ the right of Glory so hast thou When Christ who is our life shall appear then shall we appear with him in Glory He shall change our vile Bodies Phil. 3. ult and make them like to his glorious Body And all because we are the Sons of God and if Sons then Heirs Heirs of God and Joynt-heirs with Christ And all Joynt-heirs have equal Rights 1 Joh. 3.2 Is Christ like God we are not so yet but we shall be like him When he shall appear we shall be like him for we shall see him as he is He a partaker of the Divine Nature 2 Pet. 1.4 so we not yet but shall be Like a Fee-feminine where all the Daughters are Co-heirs Like Land in Gavel-kind where all the Sons are Co-heirs SECT XII 3. The Degrees of Rights to these things The right of the Righteous is not equal all alike at all times but gradual SECT XIII 1. A right of Expectation of future things Expectation Acts 7.5 as Abraham had a right to Canaan Yet he had not so much in possession as to set his foot on no inheritance in it yet God promised that he would give it to him for a possession and to his Seed after him when as yet he had no Child This possession was to be four hundred and thirty years after So the Heir in his Minority hath right but he must stay for the possession till the time appointed of his Father This is our Hope that through the Spirit we wait for the hope of Righteousness by Faith Gal. 5.5 Job 14.14 All the daies of mine appointed time will I wait till my change come SECT XIV 2. A right of Supplication for future things Supplication for seeing these rights come not to us by Law but only by Grace we have no right of Petition to sue for them and claim them by Law because matters of Grace are not sued for and pleaded for as Dues of Law but pray'd for and stay'd for as Rights of Grace due only upon Grace So the Israelites after four hundred years were expired supplicated for their right to Canaan sighed cryed and groaned and God heard and remembred his Covenant with Abraham Ex. 223. So Students in Arts after the expiration of the time appointed and Exercises performed do humbly supplicate for Grace to obtain their Degrees The whole Creation groaneth and travelleth for their redemption from bondage and we also our selves that have the first fruits of the Spirit Rom. 8.22 even we our selves groan
on me believeth not in me but on him that sent me Joh. 12.44 i. e. not on the ultimatly but beyond me to my Father SECT V. 2. Because Christ is the author beginner and finisher of our Faith Christ the Author of Faith 1. By being the publisher of our Faith who hath made Faith thereof to the World 1. Of his Person that he is the Son of God and the Son of Man 2. Of his Message that it is the Last Will and Testament of God and consequently doth on his part sufficiently work in us Faith to accept of the Legacies contained therein This Faith was originally taught by Christ secondarily propagated by the Apostles and their Successors which were witnesses to attest the truth which was first testified by Christ who made Faith of it 1. By declaring it to be God's Last Will and Testament Declaring God's Will decreed from the beginning of the World but during many Ages it was a Mystery or Will sealed up Therefore it is called God's Secret will the purpose and Counsel of his Will the Mystery hidden from Ages and from Generations but now is manifested unto his Saints Known it was in general that there was such a Will the being of it was witnessed by the Law and the Prophets yet the particular contents thereof were not known But in the last Age of the World God nuncupated his Will unto Christ and the particular counsels thereof And Christ by special Commission was sent from his Father into the World to publish this his Will and to work in us our faith of it Therefore First he made it known to the Apostles saying Joh. 15.15 All things that I have heard of my Father have I made known unto you I have given unto them the Words which thou gavest me and they have received them Joh. 17.8 and have known surely that I came out from thee and they have believed that thou didst send me He commanded the Apostles to make this Will known unto all Nations for the obedience of Faith Ro. 16.25 26. Now to him that is of power to stablish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the World began but now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all Nations for the obedience of Faith To God only wise be glory through Jesus Christ for ever Amen Eph. 1.9 God hath made known to us the mystery of his Will according to his good pleasure which he hath purposed in himself 2. By proving the Will of his Father Publication was for the matter and contents thereof Proving God's Will Probation is for the verity of it that it is the true Last Will and Testament of God Never any Will of God or Man had such a probation For Christ hath made Faith thereof five waies 1. By Witnesses as John the Baptist sent from God who came to bear witness of the Light that all Men through him might believe That was the true Light Joh. 1.6 7. that enlightneth every one that cometh into the World He pointed him out saying Joh. 1.19 Behold the Lamb of God which taketh away the sins of the World An Eye witness who saw the Spirit of God descending from Heaven like a Dove Joh. 1.32 and lighting upon him And he saw and bare record that this is the Son of God Mat. 3.17 2. God the Father from Heaven at his Baptism said This is my beloved Son in whom I am well pleased hear ye him And at his Transfiguration But I have greater witness than that of John Mat. 17.5 for the works which my Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me Joh. 5.36 Therefore if Man's witness be valid for the proof of humane Testaments much more is the witness of God valid for the proof of his Divine Testament And if at the mouth of two or three witnesses every truth shall be established much more when one of the witnesses or the sole witness is God 1 Joh. 5.10 He that believeth not God hath made him a lyar because he believed not the record that God gave of his Son 2. By his Miracles which are full proofs to make Faith He rebuked the Winds and the Seas and they obey'd him he cast out Devils and cured all manner of diseases Joh. 5.36 and raised the dead Go tell John what ye have seen and heard the blind see the lame and sick are healed and to the poor the Gospel is preached if ye will not believe me yet believe me for the works sake for they testifie of me If two or three Miracles of Moses made Faith of his Ambassage to the Children of Israel when he did them in the sight of the People and they believed much more shall the many and great Miracles of Christ make full faith of his Message to the World when he did them in the sight of the World and they believed For without controversie great is the mystery of Godliness 1 Tim. 3.16 God was manifested in the Flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into Glory These works suffice to produce Faith to the Worlds end Mat. 9.35 1. Because they are incomparable The like had never been seen in Israel Never Man did as he did nor spake as he spake Mat. 11.21 2. Because they were most powerful to beget Faith If the mighty works which have been done in thee had been done in Tyre and Sidon they had repented long since in sack-cloth and ashes Joh. 5.36 The works which the Father hath given me to finish these bear witness of me that he hath sent me If I do not the work of my Father believe me not but if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him Miracles and signs are the strongest means to give credit to the Authority or Doctrine of God or Man Mar. 1.24 3. By his Holiness He is called the Holy one the Holy one of God Vid. Acts 2.17 Acts 3.14 John 2.20 Holy every way Luc. 7.35 1. His Birth holy The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee and therefore that Holy Thing which shall be born of thee shall be called the Son of God 2 Cor. 5.21 Heb. 4.15 1 Pet. 2.22 2. His Life holy He knew no sin in all points tempted like as we are tempted yet without sin He did no sin neither was guile found in his mouth Which of you convinceth me of sin Like unto Man in all things sin only excepted 3. His Death holy He was led as a Sheep
to the slaughter like a Lamb dumb before the shearer Acts 8.32 so opened he not his mouth When he was reviled he reviled not again Who will not believe a Holy Person will such a one forge a Will or falsifie a deed or betray his trust or take his death upon an untruth Therefore was he sent that he might bear witness of the truth 4. By his death Christ took his death upon it Mat. 26.63 Joh. 19.7 that his Message was from God For for his saying that he was the Son of God and came to bear witness of the truth he was condemned to death Yet he persisted to the last to call God Father commended his Spirit into his hands and so gave up the Ghost Luc. 23.46 ratifying this truth with his Bloud That saying caused his death and his death caused the faith of that saying Now the greatest proof that can be made is to take ones death upon it Besides the death of Christ was seconded with many Miracles of the Eclipse of the Sun the shaking of the Earth c. which bred the faith of this truth in many and in some of his Executioners Mat. 27.54 and in the Centurion saying Truly this Man was the Son of God 5. By Resurrection This was so strong a proof that it confirmed all the rest not but that the rest were sufficient but this took away the scandal of the Cross being accused to die as a malefactor and for saying Destroy this Temple and in three daies I will raise it up again And when he fore-told his Passion he comforted his Disciples with his Resurrection and if Christ's Resurrection had not follow'd then his Doctrine and Miracles had been discredited But his Resurrection declared him to be the Son of God with power according to the Spirit of Holiness Rom. 1.4 His Resurrection proved him to be the Judg of the World because he hath appointed a day in the which he will judg the World in righteousness by that Man whom he hath ordained Acts 17.31 whereof he hath given assurance unto all Men in that he hath raised him from the dead This giving assurance is making Faith for so is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Italian Translation and the English in the Margin offered Faith The Resurrection was of such force to make faith that the Apostles made it the form of their Ordination and Matthias was ordained to be a witness with the rest of the Apostles of the Resurrection Acts 1.22 They made it the summe of all their preaching proving that Jesus was the Christ because God had raised him from the dead Vid. Acts 2 and 3. and 5. and 13. This is the very life of Faith for if Christ be not raised then our faith is vain and we are yet in our sins and the Apostles would have been found lyars and contrivers of cunningly devised Fables 1 Cor. 15.17 For which they would never have suffered as they did to the death Rom. 10.9 If thou shalt confess with thy mouth that Jesus is the Lord and shalt believe in thine heart that God raised him from the dead thou shalt be saved Shall we not believe one risen from the dead Dives in Hell supposed Luc. 16.20 that if one should rise from the dead his unbelieving Brethren would believe and repent Can the unbelieving Jew believe other things which he hath not seen as that Abraham was his Father by whom he had all his right to the Land of Canaan and not believe that Jesus is the Christ whom he hath seen by whom he hath right to the Kingdom of Heaven Can he believe that Moses was the Man of God by whom God gave his Law and not that Jesus is the Son of God by whom God gave his Grace For the Law was given by Moses but Grace and Truth came through Jesus Christ Besides the former proofs of his own Christ hath the testimonies of Moses and the Prophets who spake of him since the World began and the very indication of John the Baptist the greatest of them all John 1.45 The Jews boast of Moses and his Writings Joh. 5.46 but Christ saies Had ye believed Moses ye would have believed me for he wrote of me and therefore he in whom ye trust condemneth you Reason 1. The Reason why Christ thus proves this Last Will of his Father to make faith of it to the World is because he is the Executor or Mediator of it to whom of right it belongeth to prove that Will whereof he is instituted the Heir and by so being the Will receives his very essence and form and without it is null and void Christ therefore came down from Heaven Joh. 6.38 not to do his own will but the will of him that sent him And this is the will of him that sent me that every one that seeth the Son and believeth in him may have everlasting Life and I will raise him up at the last day Hebr. 7.22 2. Because Christ is the Surety of God's Testament Every Surety is not an Executor but every Executor is a Surety that stands bound for the Testator to pay all his Debts and Gifts as a Surety is bound to the Creditor for the principal Debtor 3. It is called Faith in Christ because Faith in Christ is the Title or Appellation whereby we are nominated to the Legacies in God's Testament The Executor cannot duly perform the Will of the Testator to pay his Debts and Legacies except the Creditors and Debtors and Legatees be nominated and that they also may know when and how and of whom to claim their just due Now in God's Testament Men are truly and certainly nominated not by their proper names but by appellative and common names as of Faithful Joh. 3.16 and Believers in Christ and Receivers of Christ Whosoever believeth in him shall not perish but have everlasting Life Verily verily I say unto you Joh. 5.24 He that Heareth my word and believeth on him that sent me hath everlasting Life and shall not come into condemnation but is passed from death unto Life Acts 16.31 Joh. 6.47 Ro. 3.26 Rom. 10.9 1 Joh. 5.13 Believe in the Lord Jesus and thou shalt be saved thou and thy house He that believeth in me hath everlasting life To declare his Righteousness that he might be just and the justifier of him that believeth in Jesus If thou shalt confess with thy mouth and believe in thine heart that God raised him from the dead thou shalt be saved I have written unto you that believe in the name of the Son of God that ye may know that ye have eternal Life Acts 26.18 He that believeth shall be saved but he that believeth not shall be damned To receive forgiveness of sins and an inheritance among them that are sanctified by Faith which is in Christ Jesus He that believeth not is condemned already Joh. 3.18 because he
Gods turning hardning softning opening or shutting of Mens hearts as Men do of the motion of natural bodies by strength or wit not considering that these things are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Men Metaphorically for our apprehension And if wise Men are able by solid reasons to convince Mens judgments and Eloquent Men are able to incline their wills and affections how much more is the Alwise God by his Spirit able to clear our understandings to a full satisfaction and to draw our desires to those divine truths which he hath revealed by Jesus Christ What more there is in the work of God's conversion of Men by his calling Justification and Sanctification of them let any Man satisfie me fairly Saving Faith Et erit mihi magnus Apollo If Saving Faith properly so called be an entring into Covenant with God in assenting to the promises of his Last will and Testament and making reciprocal promises to him again for Justification And if Holiness be a keeping of our Covenant or faithfulness to our promises for Sanctification And if expectation of Glory be a hope of that Blessedness to which we are justified and sanctified Then where is the infusion of any habit or physical change insensibly made in the Soul But rather as in all Covenants is there not 1. A free offer or promise from God 2. A free consent of acceptance from Man 3. A free observation of obedience to God 4. A free expectation of reward from God All things are free in rational Agents and Patients A rational free Agent thus works upon a rational free Patient 1. By propounding his will in Doctrine 2. By intreaties and exhortations in promises This is Divine and Humane working and drawing with the cords of Love So Wisdom enters into the Soule Not as water out of one vessel into another while one vessel knows not what another doth but by illumination of Wisdom precept upon precept line upon line here a little and there a little This is our forcing and fashioning anew our partaking of the Divine Nature and of the precious promises of God our regeneration our new Creation our Translation from the power of Darkness into the Kingdom of the dear Son of God This is to be in the state of Grace to be Elect to have our Names written in the Book of Life to be in Covenant and Alliance with God to be his Children Heirs and Co-heirs with Christ If Faith comes ordinarily by hearing or otherwise Means of Faith where there is no preaching even by Conversation Contemplation observation of Divine Providences or by other unknown instincts and revelations All these waies and means are informative and persuasive and the more because they come from a Divine Spirit and offer a Divine reward and carry a Divine assistance along with them This is a more God like and Man like way from a free Creator to a free Creature than an insensible irresistible plastick power upon a dead stock or stone It would be mockery to a Soul in that senseless and slavish condition to bid it hear that is deaf or see that is blind or run that is lame Then to what purpose is Reason Will or Memory or are they lost by our fall and where are they if we can answer without blushing God can do all this and more Object God can do nothing but wisely and justly Answ It is not wise to save a Man without or against his Will or to make him willing whether he will or no. Therefore God cannot do it It is not noble to give any thing to one that refuseth or to continue it to him that after acceptation and reception will not use it or improve it As for the notion of a New Heart and a New Spirit A New Heart It is as when a Man is advanced to any Dignity or Rule He is a New Man and hath another Spirit yet the same individual Soul and Body remains How much more when a Man by being in League and Covenant with his God is advanced to the Dignity of a Son and Heir of Heaven hath a Man a New Heart and Spirit yet the same individual Soul and Body remains so doth he live above himself and all the World to what he did before yet he is the same Person though altered in his conditions And God gives this Spirit to this Faith which is the Gift of God 1. To hear his Word outward inward 2. To understand it 3. To love and embrace it 4. To persevere in it 5. To hope for Eternal Life by it So God is all in all not essentially by his Substance in our Hearts working as in a Shop but virtually rationally liberally operating and cooperating by his Spirit with our Spirits teaching moving helping in all our internal and external actions Amen The Fourth BOOK OF SANCTIFICATION The CONTENTS Transition Spirit the first Agent Hidden Man Outward Man Natural Man Supernatural Inspiration Penal and grievous Beneficial and gracious Holy Spirit Spiritual Man TITLE I. Of the Spirit THE Act of the Understanding apprehending the truth of Divine promises and the Act of the Will assenting to them The Transition and covenanting with the Promiser is the act of Faith justifying the Soul to all the Rights of God's Estate and engaging the Soul to all the Commands of God's Will The Act of the Understanding apprehending the Truth of Divine precepts and the act of the Will consenting to them and performing the Covenant is the act of Love sanctifying the Soul till it come to perfect holiness in the fear of God for the obtaining of the Inheritance amongst them that are sanctified by Faith which is in Christ Jesus Thus the Entrance into Covenant with God is the Exercise of Faith to Justification and the continuance in that Covenant is the practise of Faithfulness or Holiness to Sanctification and Glorification by the Spirit SECT I. There is scarce any word in the whole Scripture that hath more various significations than the word Spirit I shall pass by most of them and shall only lead the understanding to the sense which this word beareth particularly to the point in hand Spirit the first Agent That secret Engine which is the first mover in a Watch which moveth all the wheels but is moved of no wheel and without which no wheel doth or can move as to the going of the Watch is called the Spring of the Watch. And that secret fine substance which is the first Agent in Man which doth act all his Members but is acted of no Member and without which no Member doth or can act as to any humane action is called the Spirit of Man Whereof the knowing faculty which affirmeth or denyeth matter of truth or falshood is called the Mind or Understanding and the moving faculty whereby the Spirit chooseth or refuseth matter of good or evil is called the Will or Affection And the judging faculty which accuseth or excuseth acquitteth
truths there is no peace to the wicked and what peace can there be so long as their whoredoms and witchcrafts are so many 2. Because they are not justified by Faith therefore they are not at peace with God nor with their own Souls because they are not of the Truth neither is Truth in them 3. Because health and ease in the Body and outward flourishing and tranquillity may be in the Estate though the Soul have no union or communion with God at all Nor is it any sign of God's favour or disfavour to thrive and prosper or to suffer in this World but all things happen alike to all Men in this World and no Man knoweth what is good or bad by any thing that is before him 4. Because their natural tempers and constitution of bodies may tend to mirth joy and rejoycing in the lower faculties while the higher powers of the Mind and Conscience are defiled and have no hope nor comfort in them 5. Because Sense in the Flesh is below Faith in the Heart and they live by Sense and not by Faith and therefore they believe Sense and not Faith because there is no Faith in them to believe And so they live by Sense which is no life but death For to be carnally minded is death but to be spiritually minded is life and peace 1. They have no reason therefore at all to believe their own Consciences falsly so called for the Conscience speaks bitter things unto them and that they may believe and if the Offices of Consciences be suspended in them it is because the habits and customs of sin have taken away the sense thereof and created a hardness darkness stupefaction and numness in them 2. They are to hearken to good counsel without for there is none within or very rare but when it is they are not to neglect it at any hand 3. They are carefully to observe calamities ordinary and extraordinary that happen to themselves or others which are sent of God on purpose to awaken them from their sins 4. They are to cease from the hurry and noise of pleasures and profits of this World and to make a stand sometimes and to retire into their own thoughts and look up to God and remember their later end and put a stop to their nots and excesses and try to shake them off by degrees and strive to enter into a course of honesty sobriety and temperance and see how it may work in them by little and little till they come to their wits again and live like Men by Reason and so farther as Christians by Faith and not meerly as Beasts by Sense And this they may do if they will and recover and come to by breaking off their sins by repentance and their iniquities by shewing mercy to the poor To this end all Men are exhorted Self-Examination 1. To self-examination The Scholar must leave poring alwaies upon his Book and turn over the Book of his own Conscience and learn the state of his own Soul The Statesman and wise politician must leave plodding and contriving publique State affairs and learn to manage the Government of himself The worldly voluptuous and luxurious Persons that mind all things that are without them must learn to come home and dwell with themselves and know the things that are within them by acquainting themselves with themselves more and more and being strangers to others 2. To keep no private sin unforsaken Forsake sin the sin that sticks so close within them the plague of their own heart the Idol of abomination which they have set up in their own Spirit the cursed thing which troubles all things So long as any such thing lurks in the Will the Will is not turned There is a lye in my right hand I hide iniquity under my tongue I mock God and my Soul If I regard iniquity in my heart the Lord will not hear my prayer 3. To confess every sin I said I will confess my sins unto the Lord Confession and so thou forgavest the iniquity of my sin I thought on my waies and turned my heart unto thy testimonies To this end the Conscience must be set a work and made to do its offices by discoursing with our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 4.4 Sym. Aug. Ventilabam Roman Psalt scopabam vulg To commune with our own hearts in our Chambers and be still to dig and delve into our Spirits to hunt there to winnow the chaff from the Corn to sweep and search diligently in every corner of the heart This is the great neglect of the Sons of Men that they do not exercise their faculties nor use the Reason that is in them that they might know themselves Nemo in sese tentat descendere Nemo The Conscience is the light and face of the Soul there they might see and know themselves if they would bethink themselves and think their thoughts over again considering and setting their heart on their waies This is the dilatation or expansion of the Soul spreading the bloudy colours that are ruffled and furled up together the anatomizing of the smallest fibra's of the heart the reflection of the mind upon it self A word spoken to the heart a reckoning and casting up of our accompt a retiring to our own Soul a putting our sins upon our Soul bringing them back to the place from whence they came a retractation a recognition a scrutiny of all circumstances Quis quid ubi quibus auxiliis Cur quomodo quando Who what where by what means why how when Reminiscentia animi dilatatio Reflexio mentis dictio cum corde Reputatio viarum Reditio ad cor Positio super cor c. SECT I. I shall drive in these wedges to keep this Cause from stirring 1. Conscientia obnubilari potest quia non est Deus extingui non potest Collections quia est à Deo The Conscience may be clouded and obscured because it is not God but it cannot be extinguished because it is from God 2. Conscientia non habet potestatem legislativam sed jurisdictionem tantùm non est Frinceps sed Judex non Jus facit sed dicit The Conscience hath no Supreme legislative power but jurisdiction only because she is not a Prince but a Judg she doth not make Right but declares what Right is 3. Conscientia est in omnibus rationalibus Angelis hominibus The Conscience is in all rational Creatures Angels and Men. 4. Conscientia non extinguitur in damnatis The Conscience is not extinguished in the damned but most of all awakened 5. Nemo semper fuit Atheus No Man hath been an Atheist at all times 6. Peccatum semper ambulat cum capite Sin ever accompanies the person of a Sinner 7. Maxima violatio Conscientiae est maximum peccatum The greatest violation of the Conscience is the greatest sin 8. Maximus angor Conscientiae est maxima poena The greatest torment of the Conscience is the greatest
Nature the state of Grace Freedom the measure of the Stature of the fulness of Christ a perfect Man Christ fashioned in us to be one with Christ and Christ to be one with us to dwell with Christ and Christ with us to have communion with Christ to savour the things of God Math. 16.23 to taste of the Word of God and of the powers of the World to come Hebr. 6.4 5. to be enlightned and taste of the Heavenly Gift and to be partakers of the Holy Ghost 1 Pet. 2.3 to taste how good and gracious the Lord is to awake from sin to be under Grace to have the heart opened to be begotten again to be baptized with the Holy Ghost and with fire to be partakers of the Heavenly Unction to be adopted to enter into Covenant with God This is Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the change of the Mind Redemption Reconciliation Renovation Hungring and Thirsting after Righteousnes spurity of heart poorness of Spirit to have our senses exercised Spiritual discerning going out of self Self-denyal Understanding the things of God Mortification Sanctification After all this Description of the New Creation I observe SECT X. Old Creation 1. That the Old Creation had no subject matter to work upon for all things were created out of nothing and God spake the Word only and every thing came forth from God that had no being in themselves before But the New Creation hath a subject matter to work upon i. e. the Mind and affections which were before 1. Because that which before was darkned with ignorance Reasons or shadowed with Types is hereby enlightned with the knowledg of the Truth And the affections which before were corrupted by fastning irregularly upon their natural objects and so captivated habitually unto sin are hereby reformed to the obedience of the Truth by being obsequious to the Spirit walking after the Spirit and being led by it and not by the lusts of the Flesh 2. Because this new Creature is not corporeal or physical but moral or changed in qualities and conditions 3. Because the effect or work of this new Creation in general is Love which is the keeping of the Commandments of God Joh. 13.34.35 A new Commandment I give unto you that ye love one another By this shall all Men know that ye are my Disciples if ye love one another Joh. 15.17 These things I command you that you love one another Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God 1 Cor. 7.19 In Christ Jesus neither Circumcision availeth any thing nor uncircumcision Gal. 5.6 but Faith that worketh by Love Be ye merciful as your Heavenly Father is merciful Luc. 6.36 4. Because the Principal Agent in this new Creation is God For God by his Will commands it and by his Spirit initiates it and enables to operate it 5. Because the ministerial Agent is Man For Man by his obedience applies his mind and affections to understand and do the will of God and seconds the motions of God's Spirit in the operations thereof by the works of his own Spirit co-working with God SECT XI That Man is a subordinate Agent Concurrency of God and Man concurring with God the principal Agent appears by these Reasons 1. Because the new Creation is covenanted between God and Man in the new Covenant of Grace And a Covenant being a concurrence of Wills of both parties must needs also require a concurrence of actions in them both For the parties to a Covenant being several do severally undertake for actions between them to be generally done or suffer'd by them 2. Because Man is commanded and seriously exhorted by God to action of newness and renewing and turning to God and to cleanse and purge himself to put off the Old Man to be transformed to walk and serve God in newness of Life to cast away the works of darkness and to put on the Armour of Life to have no fellowship with the unfruitful works of darkness but rather to avoid them to be planted in the likeness of Christ's death and resurrection to try all things and to hold fast that which is good to prove what is that good and acceptable Will of God to purge out the old Leaven to cleanse themselves from all filthiness of Flesh and Spirit to hate the garments spotted by the Flesh and to keep themselves unspotted from the World Creation therefore here doth not signifie the real and sole act of God in creating anew but the action of Man also flowing from that state of Man's new Creation in respect whereof he is said to be a New Man and a New Creature which action of God and Man is said to avail in Christ Jesus Gal. 6.15 in opposition to Circumcision which was an act of God commanding and of Man in obeying which availeth not in Christ Jesus It will not therefore be safe to say That God is the sole Agent in the New Creation as he was in the Old without all concurrence of Man's action Nay with all reluctance that Man can possibly make while God is in the act of Man's Renovation For It is one thing to frame that Man who hath neither life nor being and another thing to reform that Man who is already existent and living endued with Understanding and Will and so to change him not for his Essence but for his Judgment affections and manners i. e. to raise in him the knowledg and desire and act to follow some certain Religion or course of life and so to work in him the will and the deed after the manner of a Rational subject Unto the former of these actions in Man's framing Man can no way concur because he is not till God hath made him to be but unto the latter action of Man's Reforming Man must concur because he is and God hath made him rational and able to concur And this Reformation neither must nor can be done without the act of Man and his concurrence thereunto 1. It must not be done without Man's concurrence because by doing it so there would be an irresistibility of Judgment and Will contrary to both and Men should understand and â—ill if it were possible contrary to their Understanding and Will And by so cross unimaginable working altogether unreasonable for the â—ost wise God there would be no ground left for Man's Virtue or obedience to God's Spirit nor for Man's vice or disobedience to his Spirit But all the Nature of Religion and Holiness and also of irreligion and wickedness and consequently all Laws for Direction Prohibition Reward or Punishment would be wholly everted and taken away 2. And it cannot be done without Man's concurrence because it is necessary that Man should both will and do something But how can Man will or do any thing without some will or action of his own Let Great Apollo unriddle me these things if he can A Man would
a solemn Sacrifice of a Heifer a Goat and a Ram and a Turtle-Dove and a young Pigeon And before that when God made a general promise unto Abraham That he would be his exceeding great Reward Gen. 15.2 Abraham said Lord God what wilt thou give me seeing I go Childless and the Steward of my House is this Eliezer of Damascus As much as to say Who shall enjoy this thy Gift after me seeing I have none to succeed me Therefore give me an Assurance of an Heir of my Body lawfully begotten lest a Stranger a Servant enjoy it and that will be as no Gift at all to me Then God spake unto him and said This Servant shall not be thine Heir but one that shall come forth of thine own Bowels shall be thine Heir And for his assurance of that he brought him forth abroad and said Look up towards Heaven and tell the Stars if thou be able to number them And he said unto him so shall thy Seed be 2. In the New Testament God promised to Believers the inheritance of the Kingdom of Heaven and Believers by the virtue of their Faith of God have a present right thereto But because their possession of this inheritance is not present but future Therefore upon their request God also gives them the Holy Spirit Luc. 11.13 If ye then being evil know how to give good things to your Children how much more shall your Heavenly Father give the Holy Spirit to them that ask him Let not your heart be troubled ye believe in God believe also in me In my Father's House are many mansions Joh. 14.1 c. if it were not so I would have told you I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you to my self that where I am there ye may be also And whither I go ye know and the way ye know I will pray unto the Father and he shall give you another comforter Joh. 16.7 c that may abide with you for ever Nevertheless I tell you the truth It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you And this Gift of the Spirit is our Assurance whereby we know that we shall inherit the Kingdom of Heaven Because by this Spirit we know that God abideth in us 1 John 3.24 And he that keepeth his Commandments dwelleth in him and he in him And hereby we know that he abideth in us 1 Joh. 4.13 by the Spirit which he hath given us Hereby we know that we dwell in him and he in us because he hath given us of his Spirit Every Man ought to be satisfied and fully perswaded in his own mind and judgment concerning himself whence he is and what he is and what he hath and what he hopeth for and for what end and for how long But more especially in the business of his future Estate and Salvation with God And this is to be sought for here in this life as much as may be according to our utmost capacity in the revelations of God concerning this matter That Blessedness which we have right and title to have Transitionâ— and a tenure to hold it by we must needs also have assurance of to the end we may wait for the possession of it through the Spirit which is given us by Faith For we in or through the Spirit by Faith wait for the Hope of Righteousness Gal. 5.5 The Jews quite contrary in or through the Flesh waited by works for the hope of Righteousness That is they sought for Justification by the works of the Law which they could by no such means be assured of Because without Faith it is impossible to please God For when they went about to establish their own Righteousness they came short of the Righteousness of God That therefore which is our Right or Due from God by our Justification through Faith we may be assured of from God because it is his promise and all his promises are sure For SECT I. 1. The nature of a Promise is to give a present Right Promises to him that accepts it 2. The work of a Promise from a sure person is to beget an assured hope of possession God and good Men never fail of their promises to give every one their Dues We know what things by God's gracious promise we ought to have and hold by We know what things by God's holy Precepts we ought to do and continue in We know these things are promised and commanded and confirmed in God's Testament by God's Oath by Christ's death by God's Spirit and therefore they are settled upon us by the publick Faith of God and our publick Faith in God There is a Private Faith and there is a Publick Faith and therefore there is a Private Assurance and a Publick Assurance SECT II. 1. A private Faith in a private person is but a weak security Private Faith 1. Because of mortality private persons that promise though they intend to perform and be able to perform yet they may die before they perform their promise and must die at last and may be disabled before they die that they cannot perform it And though they do live and be able to perform and do perform yet they cannot live ever to maintain nor protect them to whom they have promised and performed 2. Because of unfaithfulness of private persons they are but weak at the best though never so faithful but few are true amongst them 3. Because of inability They may be honest and yet not able and so all hope and dependance upon them faints though they cannot help it But SECT III. 2. A Publick Faith in a publick persons or persons Publick Faith is strong Security 1. Because of immortality Princes States Kingdoms c are immortal Such Persons and Corporations never die That is they are not presumed to die or if they do not so soon as others 2. Because of Faithfulness Publick persons and Bodies Ecclesiastical and Civil are very sure and faithful Hence Fides Romana the Roman Faith was such a Rock and so Sacred an Asylum that other poor Nations having by League sheltred themselves under their protection counted themselves sure upon their Publick Faith which give them their due they did highly stand upon and would not violate 3. Because of Ability Publick Persons and States incorporated are the greatest strength in the World and most lasting To shew nothing is perfect in this World to secure our Faith in them the greatest and strongest and richest and wisest and justest Corporations of Kingdoms Empires and States As of the Egyptian Babylonian Persian Median Graecian Roman c. have breathed out their last and lye in rubbish and scarce the relique of their Glories are to be found Therefore we are taught to look up higher to the
own instructions and satisfactions in a miraculous and extraordinary superabundant manner Then by their and their Disciples means the same Assurance and Satisfaction in an ordinary but sufficient manner was given by the same Spirit to their Hearers and their Successors for ever who were sealed and to be sealed after they believed with the same Holy Spirit of promise Eph. 1.13 That the Blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith But a promise is received only by acceptance for we have no other right to the thing promised but by accepting the promise thereof And an acceptance of God's promise is Faith Seeing then the Spirit is a promise of God and God's promises are received by Faith therefore also the Spirit is received by Faith So the Spirit by exalting our Native Spirit exalteth also the faculties thereof and so it exalteth our Faith into Knowledg by making us to know that which before we did believe And it exalteth our Faith into Assurance for whereas our Faith was our right to Blessedness firm and sure the Spirit makes it more firm and more sure by confirming and assuring that right which was in us before and which also in some measure was firm and sound before Whence by the way we may take notice That the Spirit is not the cause or means of our justifying or of our right to Blessedness for we are not justified because or by means of the Spirit but contrarily our justifying or right to Blessedness is the cause or means of the Spirit For because or by means of our justifying we receive the Spirit so that the Spirit follows after our justifying or right to Blessedness and goes before our possession of it for it is that present Assurance which God maketh unto us And the Reasons why the Spirit is our Assurance are chiefly three Assurance 1. Ability Because the Spirit is an Ability in us to perform the condition of Blessedness The Condition whereupon we are to possess Blessedness is Resipiscence or Repentance i. e. an after-wisdom whereby we withdraw our love and affections from vanity and earthly things to settle them upon Blessedness and things Heavenly For thus runneth the Tenour of the New Testament Repent for the Kingdom of Heaven is at hand i. e. Matth. 3.2 Blessedness is at hand as it was preached by John the Baptist and by Christ Matth. 4.17 Repentance then is the summary precept of the New Testament and the precepts of a Testament are the conditions upon which the Legacies or Promises are to be claimed and possessed Now if this Precept or Condition of the New Testament be impossible to be performed it will thereupon follow that it is frustrated and void because a Condition impossible to be performed makes void the disposition whereunto it is adjoyned which to say of the New Testament is to derogate from the wisdom and goodness of God who is the Testator and from Christ the Mediator thereof But although the Condition of a Testament be yokes and burdens for it is not against reason that they should be so seeing he who receiveth an excellent benefit ought in reason to bear the burden thereto requisite Yet that Condition which is the burden and yoke of the New Testament is so far from being impossible that Christ pronounceth it easy and light For my yoke is easie and my Burden is light Math. 11.30 And to make it the more easie and light unto us God gives us his Holy Spirit which is a super-natural ability helping our infirmity for the performance of this Condition of Repentance and an ability to perform the Condition of a Legacy or Promise doth mightily assure us of the thing devised The Spirit therefore which is an ability to perform the Condition of Blessedness must needs be unto us an Assurance for Blessedness 2. The second Reason why the Spirit is our Assurance for Blessedness Seal is because the Spirit is a Seal for our present right to Blessedness Unto Charters Feofments Testaments and other evidences made for the conveyance of Rights there is annexed a Seal for the more assurance of the deed because the Seal is a witness to the Deed and the principal witness thereunto as the Feoffer or Testator acknowledgeth in the final clause where he saith In witness whereof I have hereunto set my Hand and Seal Now the two Testaments of God as in themselves they are different so they have different Seals For unto the Old Testament the Seal was Circumcision which made an impression upon the flesh For when God gave Abraham a right to the Land of Canaan Abraham accepting it by his Faith received Circumcision as a Seal for the right Ro. 4.11 And he received the sign of Circumcision a Seal for the Righteousness i. e. of the Right of Faith which Right he had yet being uncircumcised But unto the New Testament the Seal is the Holy Spirit which makes an Impression upon the Native Spirit of Believers For hence Believers after their believing are said to be sealed with the Holy Spirit of Promise Eph. 1.13 In whom after that ye believed ye were sealed with the Holy Spirit of Promise And by the same Spirit they are sealed unto the day of Redemption Eph. 4.30 And grieve not the Holy Spirit of God by which ye are sealed unto the day of Redemption And God sets this Seal in witness of our Alliance with him as his Sons and Heirs The Spirit it self beareth witness with our Spirit Ro. 8.16 that we are the Children of God and if Children then Heirs Heirs of God and Joint-heirs with Christ And hence also it appears that the Seal of the New Testament is so much better than that of the Old by how much an Inspiration upon Man's Spirit is better than a Circumcision of the flesh Seeing then the Spirit is a Seal of our present Right to Blessedness therefore it is an Assurance unto us for Blessedness Earnest 3. The third and last Reason why the Spirit is an Assurance for Blessedness is because the Spirit is an Earnest for our future possession of Blessedness Upon the Donation of a present Right where there is not a present delivery of the thing given as is done in all Promises there the future possession of the thing is commonly assured by an Earnest which is something given in hand for the present instead of the thing to come as a pledg or pawn for the future possession of it Gen. 38.17 18. So when Judah had promised Tamar to send her a kid from the flock he left in her hand his Signet his Bracelet and his Staff by way of Earnest or pledg until his delivery of the kid where the Hebrew word for pledg signifies an Earnest And so upon a Contract of future Marriage a Ring or piece of gold is given by way of earnest to assure the
shall have their Tenants to hold under them in like manner So all are knit together in the bands of Love and Peace And it is not so in the Church of God One Lord one Faith Eph. 4.5 6. one Baptism one God and Father of all who is above all and through all and in all One Body one Spirit one hope of our Calling keeping the unity of the Spirit in the bond of peace SECT XVII But I suppose much fault is found with those old Lombards Object for introducing this barbarous Constitution in making Kings the Absolute Lords of all Lands and Persons in their Kingdoms and call this Tyranny in the Prince and slavery in the Subject and so disliked by Christians as an unfitting Tenure for them who are the free People of God and therefore not to be slaves and Vassals to the will of any Besides they will say It is more honourable and agreeable to the Law of God Nature and Nations that every one should have an absolute propriety in his own Estate and be able to dispose of it at his own free will and pleasure I answer This kind of subjection in fee to earthly Kings Answ is no impeachment of true Liberty which is consistent with good Laws and very agreeable with the Laws of God which enjoin obedience for conscience sake Nor are the free People of God infringed of their Spiritual liberty though they were brought into thraldom amongst Men as the Israelites were Let every Man abide in the same calling wherein he was called 1 Cor. 7.10 c. Art thou called being a Servant care not for it but if thou mayest be made free use it rather for he that is called in the Lord being a Servant is the Lord's free-man likewise also he that is called being free is Christ's Servant Ye are bought with a price be not ye the Servants of Men Brethren let every Man wherein he is called therein abide with God 1 Cor. 9.29 Though I be free from all Men yet have I made my self Servant unto all that I might gain the more And for the honourable Tenure of Absolute propriety to be in every one it is so indeed as they say honourable But if so what then more honour could the King himself have but only that he hath or should have a greater Estate than the rest And if so many of his Subjects would come up very near him and all others care little for him being for what they enjoy as good every whit as himself and would not this puff up But as to this the Subjects of the World have brought it to that pass that they have in a manner their desires and will be as much Kings of their own Estates as the King himself is God bless him by the Grace of God For however it was from the Custom of the Lombards which was the Custom of the Goths and Vandals and however it ought to be where those Customs were made fundamental Laws yet it is manifest that the great Contesters for liberty have shaken off that yoke of Norman as we or Northern bondage as they call it and yet made themselves never the freer nor happier by it but rather more slavish and miserable which now they patiently and deservedly endure and are silent upon it because they have their wills and brought it upon themselves And much good may do them with it they knew not when they were well and God knows when they will be better It is rather feared that by farther departure from this antient Tenure they will make themselves worse and worse for thereby they are more and more rebellious and thereby make themselves and their Posterity more and more miserable running so long from seeming bondage till they unavoidably plunge themselves really into it The Name only of Fee is retained but the Nature of the thing is quite and clean lost And a Fee-simple as they call it though that be a contradiction in adjecto is an Allodium with them Yet for all this though the People had gotten Liberty to themselves indeed by shaking off the yoke of their Fore-Fathers yet still the constitution of the Lombards was good And supposing their Lords as they then prov'd and might have been so still to be no Tyrants and their Tenants no Rebels as they were not and had no cause to be The Lords had love from their Tenants and their Tenants love to them and they enjoy'd their Liberty and their Lands were sure to them and to their heirs if no Rebellion made a forfeit But now the World is grown prouder it should seem since they have grown more learned and those plain Rules of Honesty Love and Obedience are despised But even in this their wisedoms are befooled and they forsake their own mercy and lose the benefit of that peace and quietness they might enjoy for a humour of self-will and a shadow of that darling Liberty infinitely mistaken in the World and will not have it be otherwise grutching Kings their power to their own woe and the People delight to have it so For all this specious pretence of Liberty it will not out of my Mind but that as there is no less Freedom so there is much more love and safety in this Constitution and more obligation to unity than in any other Where the Common Lord is a common Father to his Tenants who are all fed and taught by him and brought up together to love and honour him Whereas other models he that is an Absolute Proprietary is not a Child at all to his Prince nor so much a Subject as he that is a Feudatary nor is the Prince so much Supreme as others are nor likely to have so much love and duty as others have whose Subjects have their whole dependency and wel-being from them SECT XVIII It is apparent that by this change of Fees into Absolute Estates though it be very good in it self and agreeable with the Natural Liberty and old Roman Laws yet it is not so safe for general preservation according to the Covenant for mutual peace And thereby the Prince hath not the power he had or should have nor the Subjects that love and duty they had or should have but daily encroachments rush one upon another and cut in sunder the antient Bands of Faith and True Allegiance make the Prince a Tyrant and the Subject a Rebel or at least the Prince though just must be forc'd to rule by the Sword because the Subjects by being wanton with peace plenty and priviledges do spurn against his power and rebel against his Person Surely if right Judgment would be taken a Liege Lord of a Fee is no Tyrant and a Vassal in Fee is no slave For a Slave is no person in Law and hath nothing nor can he do any thing in Law so is not a Feudatary or Liege Man Well however Supreme Lords fail of their Lordships and Vassals of their duty in Temporal Kingdoms in this Spiritual
But turbulent minds will raise Sedition upon any occasion whether of errour or truth but most commonly upon occasion of truth and then charge the truth as the cause of the Sedition which themselves caused For was not Sedition raised about and against that truth which Christ and his Apostles preached and yet charged upon him and his Apostles The CONTENTS Transition Calling Election Faithful are Elect. Faith Walking by Faith Worthies of Old Election need not to be concealed Election an easie Point Diligence to make Election sure TITLE VII Of Election CHRIST's Kingdom is an Elective Kingdom Transition Christ is an Elective King chosen of God Christians are Elective Subjects to Christ their King Elective Souldiers to Christ their General chosen by Christ and choosing Christ Listing themselves under him and fighting under his Banner SECT I. I. This is a Christian 's Calling where 1. The Caller is God Calling predestinating and purposing them according to the good pleasure of his will choosing and electing them according to his purpose justifying them and adopting them to be his Children sanctifying them and glorifying them by his Spirit 2. The Called is Man Hearing the Call and therefore so far alive and in his senses given him by God not a stock or a stone or else all Calling had been in vain Able therefore to say Speak Lord for thy Servant heareth Here I am Lord what wouldst thou have me to do I will do any thing What shall I do that I might be saved Understanding the Call of God or else all calling should be in vain and therefore endued from God with wit and memory consenting to his Call which is understood by him and therefore endued with will desire and affection free to choose or to refuse or else all hearing and understanding should be as sounding brass or like a tinkling Cymbal and all calling upon us to hear understand and choose should be all one as to call upon the blind to see the lame and fast bound in iron to run and walk which is to mock us which is to punish us for what we cannot help which is unjust which God forbid So Man is a Subject capable to receive the Heavenly calling which is conveyed into him after the capacity of the Receiver SECT II. Election II. This is a Christians Election where 1. The Elector is God choosing Man a fit subject for God to work upon A rational Agent upon a rational Patient A free Agent upon a free Patient 2. The Elected is Man suffering himself to be chosen of God by consenting to his choice coming from the first free Grace of God acted by which he acts 3. The Elector is Man actively choosing God as God hath chosen him Freely covenanting with God as God hath covenanted with him uniting himself with God as God hath united himself with him One with God as God is one with him having communion with God as God hath communion with him The Soul taketh God as God takes the Soul The Soul and God say mutually one to another as friends I am thine and thou art mine As the Spoused plight their Troths enfolding them one in another each to other saying I am my well-beloved and my well-beloved is mine As those that are in a mutual League together Do fidem accipio fidem Near and dear to one another as friends that are of one Soul So God and Man are of one Spirit So God dwells with us and we with him So we have fellowship with the Father and with the Son So we love God because he loveth us And because we cannot reach to the height of his love we strain till we cry out Stay us with Flagons and comfort us with Apples for we are sick of love and this is without cavilling closing with God and twisting our love in his love as far as the poor Creatures capacity will bear This is our high and precious Calling this is the Covenant and state of Grace and Salvation This Calling and Election of God is sure on God's part and we are to give diligence to make it sure on our part By continuing to hear and bowing down our ear to receive more instruction By frequenting the doors of Wisdom and wearing the threshold of Understanding that we may know more and be wise to salvation By consenting yet more and choosing still that good part that shall never be taken away from us By re-punishing and re-covenanting with God renewing our Vow working together with God and watching over our own hearts and labouring in the work of love so to work out our own salvation with fear and trembling Phil. 2.12 and striving to make our calling and election sure So to fight out the good fight of Faith 2 Tim. 4.7 to finish our course and to lay hold upon the Crown of Righteousness For he that endureth to the end the same shall be saved Be thou faithful unto death Rev. 2.10 and I will give thee a Crown of life SECT III. Thus they that have given their Faith to God Faithful are Elect. as God hath given his Faith to them and they that have kept their Faith to God as God hath kept his Faith to them they are the called and chosen of God God is their God and they are Gods People they are faithful in their Promise as God is faithful in his Promise 1. Because the cause of Blessedness is Gods Promise Reason and ex naturâ rei there is not nor can be any other Cor-relative or Cor-respondent to a a Promise but Faith and without Faith a Promise is of no effect The persons therefore Called nominated or elected to Blessedness are all and only the Faithful and the very nature of a Promise so accepted and taken doth nominate and elect them For if the Acception of a Promise be Faith as it is then the Acceptants are the Faithful and thereby must needs be nominated or elected to the thing promised And if they so continue must needs be partakers of the thing promised For this I take for an infallible Principle and Demonstration undeniable That If the things to be done are done then the things to be had are had but if the things to be done are not done then the things to be had are not had So if Faith and Obedience which are the things to be done on our part are done then Grace and Glory which are to be had are had on Gods part but if the things to be done which are Faith and Obedience are not done on our part then the things to be had which are Grace and Glory are not to be had on Gods part Therefore the Faithful and Elect are all one or rather two terms for one and the same subject And consequently no person not faithful of any Nation shall be blessed but all persons that are faithful of all Nations shall be blessed If therefore the Question concerning Universal Grace were fitted to the proper
out the pure Channels that refresh the World into divers muddy streams that sterilize as well as bastardize the race of Mankind Virginity Not disparaging Virginity that sister of Angels and resemblance of the glorified Spirits who neither marry nor are given in marriage nor those that are innocently blemished by unlawful conceptions and births because they could not help it Why Marriage was ordained But still Marriage is what it ever was and ever will be a most honourable estate instituted of God in Paradise in the time of Man's innocency signifying the Mystical union that is betwixt Christ and his Church Which holy estate Christ adorned and beautified with his presence and first Miracle that he wrought in Cana of Galile and is commended of St. Paul to be honourable among all men and therefore is not to be enterprized or taken in hand unadvisedly lightly or wantonly to satisfie mens carnal lusts and appetites like brute beasts which have no understanding but reverently discreetly advisedly soberly and in the fear of God duly considering the causes for which Matrimony was ordained First it was ordained for the procreation of Children to be brought up in the fear and nurture of the Lord. Secondly it was ordained a Remedy against sin and to avoid fornication that such persons as have not the gift of Continency might marry and keep themselves undefiled Members of Christ's Body Thirdly for the mutual Society help and comfort that the one ought to have of the other both in prosperity and adversity This so honourable Estate makes not only Flesh of our Flesh and bone of our bone but Spirit of our Spirit and that two are one Flesh and one Spirit So God and Man Christ and his Church Man and Wife Fathers and Children Fathers and Mothers Sons and Daughters Brothers and Sisters Husbands and Wives and all Relations are mutually each others Christ the King is the Betrothed and Husband as well as Father of his Church and Kingdom And Christ's Church is the Subje ct the Spouse and Wife of Christ her Husband Therefore SECT V. Were it but for a bare civil respect it stands the Kingdom of the World in very great stead carefully to look after the right ordering of Marriages And surely there are weighty reasons for it It keepeth the purity of the Bloud from commixtion of base Seed Benefits of Marriage It gives a right to the true Sons and Daughters to take comfort in them and receive help from them to honour and enrich our own and not anothers Issue It preserves from the greatest usurpation of Natural rights to each Man's Body to each Man's Wife to eat the Fruit of my own Tree and drink the Waters of mine own Cistern not to own and feed anothers Cattel in my proper Ground It prevents the greatest cheat in the World Abuses of Marriage to be cosened in my own Progeny and not be able to distinguish it from anothers What is more entirely mine own than the off-spring of my own loyns and she that is next to me and one Flesh with me It is the greatest dishonour imaginable to be thus chouced it is a wonder it is no more regarded nor stood upon I would gladly eat my own Bread and till my own Land I am nearest and dearest to my self and all the Love Honour and Estate I have I would willingly reserve to me and mine and my virtue wisdom and wit too if it were in my power Bastardy But contrary to Nature all that I have must flow from my genuine Breed to a spurious generation This misconveyes all Inheritances and breaks the bonds of Nature love and descent The Brood may be fair hopeful and wise for their parts of Body and Mind but they are none of mine and yet all that is mine must be theirs This distroies all the great Priviledges of Wills and Testaments so direct a part of the Law and so much useful to Mankind it jumbles together the Bloud of Mankind it befools the Labourers of Mankind Nobility is dasht and quite destroy'd by it Virtue and Honesty Religion and Laws are quite destroy'd by it It infatuates all the labours and studies of Mankind which should do good first to their own private Families and then to the publick state In a word it confounds all rihgts of Persons things and actions It lays all in common and wastes all and no body can express the mischief that redounds to the World by it To engraft wild plants into a natural stock To puddle pure Fountains to poyson wholsom waters to defile every nest and throw dung upon every clean place SECT VI. Rights by Marriage My chiefest right of Soul and Body and all that I have is to my God whose they are the next is to my self the next is to my second self or my Wife the next is to my Children and their Children Friends and Allies and mine for all these God hath given me Now all these are lost by my giving my right to the Devil and to harlots this is my own act and deed But some of these are lost by being torn from me by Extortioners and Adulterers this is their act and deed I must have a Father or else I could not be but he may be such a one as I never knew or never shall and this is not only a loss but a shame and misery to me but no sin because I could not help it I am in the condition of a Slave to possess nothing at all and Slaves usurp possession of all that is mine In Christ's Church and Kingdom there must be Chastity In Christ's Church and Kingdom there must be Fidelity in Families and Kingdoms Christ's Church consists of Families Therefore the solemn Covenant of Marriage must be kept inviolable in all Families because they are altogether married unto Christ their Husband Lord and King and not go a whoring from under their God Laws about Marriage For this purpose the good Laws of Men especially of the Romans are carefully to be observed who have taken a very strict course in every particular for the pure undertaking and performing of this great Business of Life that so much concernes the happy condition of Men in this World and in the World to come It is profitable therefore for Christians to take a survey of all those wholsom Constitutions set down in the Body of the Civil Law concerning Marriage Age of Persons 1. As first for the age of the Persons that are to marry The Law allowes of twelve in Females and fourteen in Males to be ripeness of years to contract for themselves Quality of Persons 2. The Persons condition that are to marry is considered that they be Liberi Cives Romani as hath been spoken of before Infamous 3. The Roman Law greatly abhorred Scenicos Lenones c. i. e. all ludicrous histrionical and mimical Persons that came upon the Stage as commonly most unchast and all pimps