THEOPOLITICA: OR, A Body of Divinity, CONTAINING The Rules of the special Government OF GOD, According to which, He order the immortal and intellectual Creatures, Angels, and Men, to their final and Eternal Estate. Being a Method of those saving Truths, which are contained in the Canon of the Holy Scripture, and abridged in those words of our Saviour Jesus Christ; [Go and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost:] Which were the Ground and Foundation of those Apostolical Creeds and Forms of Confessions, related by the Ancients; and, in particular, by Irenaeus, and Tertullian. BY GEORGE LAWSON, Rector of More, in the County of Salop. LONDON, Printed by J. Streater, for Francis Titan, and are to be sold at his Shop at the Sign of the Three Daggers in Fleetstreet, MDCLIX. THE EPISTLE TO THE READER. Christian Reader, I Will not trouble thee with any tedious Preface, or Epistle Dedicatory; but only in a few words acquaint thee, 1. With the subject of this Treatise. 2. The manner how it's handled. 3. The use that be made of it. I. The Subject is noble and excellent: it is that glorious Kingdom, and special Governmentt of the Supreme, Universal, and Eternal King, which is the principal, if not the adoquate, subject of the Holy Scriptures, which were revealed from Heaven; and without which, neither Men nor Angels could have known much of it. For as it is the Kingdom of God, so the Word of God must inform us of it. Angels, Prophets, Apostles, and Christ himself spoke of it, and it was the principal matter of the Doctrine. This Government was contrived before the World was; and, after time began, it was one of his principal Works, wherein once made known by Revelation, we may read more of God, of his deepest Counsels, and of his perfections, then in the vast Volume of Heaven and Earth. The Doctrine thereof doth so much concern sinful Man, that upon the knowledge thereof depends his Eternal Salvation. This Kingdom should be the chiefest subject, not only of our most serious and retired Thoughts, but of our Discourse; that it might be made known to the following Generations, till time shall be no more: and it will be the matter of that Heavenly Music and Melody, which Saints and Angels shall make in the Temple of Eternal Glory; For all thy Works shall praise thee, O Lord, and thy Saints shall bless thee. They shall speak of the Glory of thy Kingdom, and talk of thy power. To make known unto the sons of men His mighty Acts, and the glorious Majesty of thy Kingdom. Thy Kingdom is an everlasting Kingdom, and thy Dominion endureth throughout all Generations, Psal. 145. 10, 11, 12, 13. This Kingdom did commence upon the Creation of Angels and of Men; whom both, He governed according to different Rules, especially after the Fall and Promise of a Redeemer: for than He new-modelled the Government of Mankind, and of that new Model there were three degrees: The first, continued from the times of Adam, till the exaltation of Christ at His Father's right hand. The second, which is more excellent began to be administered by Christ glorified, and shall not determine till all Enemies, even Death the last, shall be destroyed. The third which is most glorious, shall commence upon the final Judgement, and shall be of endless date. This is the subject. II. For the manner of handling of it the Language is plain, and rather rude then polite, and more Grammatical, then Rhetorical: for my desire was to be understood. I had no design to please the curious, but, by plain Doctrine to inform the Understanding; by clear Method to help the Memory; and by the divine and excellent matter, rather than by excellency of words, to work upon the affection, and wind into the heart. The very Subject, being a Kingdom, did dictate the Method, and the Scripture furnished me with suitable Expressions. I do not proceed by way of Dialogue, or of Catechisms or of Problem, or of Systems, or of Sermons. I thought good, and took the liberty, to deliver positive Doctrine in a continued Discourse, yet in a certain method; and so to draw on the Reader from one head to another and from one part of this Government to another, till he come to the beginning of that perfect and most glorious degree, wherein God shall be all in all. In some particulars I deliver my opinion yet with submission to the judgement of the more Learned and Judicious. I desire no man to believe any thing delivered in this Treatise, which shall not be found agreeable to the Holy Scriptures. To seduce, and misled the meanest Christian, would trouble me much. If the more understanding discover my imperfections, I desire him to pardon them: if any passages be amiss to correct the mistakes, and not too rigidly censure the Author. We all have much of Man in us; we are yet in the flesh, and many are our imperfections; and mine more than those of others. And if every Reader shall remember himself to be a man, as yet in the flesh, I shall do well enough. Let none impute to me the Errata of the Press, though some few may be gross: for I was for the time of Printing at a great distance. Some things in this work I only touch, intending a more distinct discussion in another Book, (which is an Exposition of the Epistle to the Hebrews.) This for the manner of handling. III. The use of it may be the same with that of other Systems, and larger Catechisms; What it may add, I leave to others for to judge. It may serve to acquaint us more particularly with the nature of that Kingdom, whereof many speak, and which few do understand. It may help to improve our Knowledge of the Principles; to understand the Scriptures more clearly; to direct younger Students, who intent the Ministry; to bring some Controversies to an Issue. It may give occasion to men of more excellent gifts, out of Scriptures, to improve the Body of saving Doctrine: And, for the present, it may testify, that notwithstanding all our Divisions and Alterations, the substance of the Ancient and Apostolical Doctrine remains amongst us. I desired to do some good unto this poor Church: and if any good be done, it is not I, but the Grace of God in me; who desired to serve in this, as in other things, the great and glorious Monarch of this Kingdom: To whom be glory everlasting, Amen. Thine, to serve in the Lord, GEO: LAWSON. THE ARGUMENT AND CONTENTS OF The several Chapters. LIB. I. CHAP. I. THe Subject and Rule of the whole Treatise, both in the First and Second Book. CHAP. II. The Mind of God concerning His special Kingdom, 1. Known unto Himself, 2. Revealed: 1. To Man immediately by inspiration: 2. Communicated by Man to Man, by Word and Writing, and both Infallibly: As written in Hebrew, Chaldee, Greek, it makes up the Canon of the Scripture, which is the most excellent Monument in the World, and differs in many things from all other Books; especially in respect of the Authority thereof, which is primarily Divine in the Original Copies; secundarily, in the Transcripts, and Translations. These sacred Writings are learned and known several ways, and by several means of men that are not infallibly directed, further than they follow the Scriptures rightly understood. And by these, especially Ministers, by whom God speaks to men another way, they are taught several ways, in a certain order: How these must be heard, understood, applied so, as the Hearer may attain to a Divine Faith, and a Saving Knowledge. Where something of the Tradition of the Church. CHAP. III. The Doctrine of this Kingdom is contracted by Christ and His Apostles, &, as such, is the ground of all the Apostolical Creeds and Confessions, all agreeing in method and matter. The manner of the handling of the subject in this Treatise is different from that of ordinary Systems, Catechisms, and common places; where something is said of Faith in general, and of Divine Faith. A Confession taken out of Tertullian. CHAP. IU. Of the Divine Essence and Attributes. How God's Essence is intelligible, and how represented to us by certain Attributes. What Attributes are, and certain Rules concerning them. The imperfect definition of God, including all the Attributes. CHAP. V. The Attributes in particular. The distribution of them into Greatness, Goodness. In the Greatness, unity infiniteness. Infiniteness in Immensity (from which ariseth His Incomprehensibility, ubiquity) and in Eternity. CHAP. VI God's goodness being one and infinite, is known by his excellent and most eminent Acts and Virtues of his Understanding Will, Power; as His most excellent Knowledge and Wisdom, the integrity of his Will, and the perfection of his power. CHAP. VII. The Father, Son, and Holy Ghost, their unity, order, distinction. They are not Three Persons in that sense, as Men or Angels are called persons. The vanity of the Socinian Argument against the Trinity, grounded upon the word person, strictly taken. How the Soul may be said to be an Image, and imperfect resemblance of the Father, Son, and Holy Ghost. CHAP. VIII. God considered in his Regal Capacity in respect of his power, acquired by Creation, and continued by preservation. How God is a cause of all things, by his Counsel contriving Will decreeing. Power actually producing. The knowledge of GOD, in respect of things out of Himself. His Decrees free, wise, unchangeable. The cooperation of the Persons their distinct manner of working. The Creation in general, the special Creation of Man. The Conclusions deducible from this Principle, God created Heaven and Earth, and all things therein. By this Work, God hath a propriety in all things▪ and may dispose of them, and order them to the ends whereunto He hath made them ordinable. Hence his supreme universal absolute power. How all things created, are preserved and ordered. Ordination in general, the first act of God's Power acquired and continued. CHAP. IX. The Exercise of God's Power in general. CHAP. X. The special Ordination and Government of the Intellectual and Immortal Creatures, Angels, Men. The government of Angels constituted, administered, according to certain Laws, Judgement, whereby some being obedient, were confirmed, rewarded: Others, disobeying rebelling, and forsaking their station, were punished and cast out of God's presence, reserved for greater punishments in the end of the World. CHAP. XI. The special Government of Man, which is twofold; 1. Of Justice without Christ. 2. Of Mercy in Christ. The constitution of the first Model. The administrations, Laws, Moral, Positive, considered as a rule of Man's obedience, God's Judgement. CHAP. XII. The Judgement of God-Creatour, passed upon Man, according to the Laws of Creation, and strict Justice. The Object of this Judgement: 1. Man obedient, rewarded with the continuance of a comfortable condition in Paradise. 2. Sinning. Sin in general is a disobedience to God's Laws. The degrees, and the consequents thereof. The first sin of our first Parents in particular. The causes of it. The effects thereof before Judgement. CHAP. XIII. God's judicial proceeding against Adam, Eve, the Serpent, Satan. Their Convention, Conviction, Sentence, Execution. More particularly, God's Sentence passed upon the old Serpent the Devil: In which God new models his Kingdom, of mercy in Christ promised, and gives Man hope of Pardon, and everlasting comfort. CHAP. XIV. The Penalties more particular, both Bodily and Spiritual; public private; Temporal, Eternal, all signified by Death; to which Sin made man liable; yet all by Christ removable. CHAP. XV. Original sin what it is. Whether it be properly so. Whether Concupiscence in persons baptised be such in proper sense. The derivation of Original sin. Whether it be derived by Propagation, or the just Judgement of God, or both. CHAP. XVI. The principal Attributes of God manifested in this Judgement; as Holiness, Justice, especially Mercy: in the manifestation whereof he exercised his transcendent power above the former Constitution and Laws. LIB. II. CHAP. I. THe Coherence of this Book with the former. The difference of the two Models, both the former and latter. The acquisition of a New Power, by the Word made Flesh, and anointed; taking upon him the form of a servant, and being obedient to the Death of the Cross. A Description of the Redeemer. His Person, Nature, Offices. The union and distinction of the two Natures: His particular Offices. CHAP. II. The Humiliation of the Son of God; 1. In taking upon Him the Form of a servant. 2. In suffering Death. A brief Historical Narration of His Sufferings: 1. Before Judgement. 2. His Judgement. The Preparations of His Trial. His Trial, 1. Before the Ecclesiastical. 2. The Civil Judge. His Condemnation, Execution, with the Prodigies which happened about that time. CHAP. III. A more large Discourse concerning the Suffering and Death of Christ. It was an Act of Obedience to His Heavenly Father, commanding Him to suffer for the sins of Man, whereby He was offended. To this Death He became obnoxious, not only by His Father's Command, but His own voluntary submission, to be an Hostage and Surety for Man, as guilty. It was a Sacrifice offered freely to God, as Lawgiver offended, and as supreme Judge. The effects of this sacrifice accepted, are immediate, mediate, Immediate, Satisfaction of Divine Justice, and Merit. What He merited for Himself; what for Man. How the benefit of this Sacrifi●● became communicate from Christ, as a Representator General, and the Will of God the great Sovereign. Of the extent of this benefit. Whether Propitiation is to be ascribed to His active or passive Obedience severally, or to both jointly. Whether this Death prevents all punishments or only the Eternal? And if not, what punishments it removes. The Attributes manifested in this great Work of Humiliation, of the Word made Flesh, by which a new Power was acquired. CHAP. IU. The exercise of the new Power of God-Redeemer, in the Constitution of His New Monarchy. The Sovereign and Monarch. The Subjects, the Officers, the Administrator-General: the Enemies. The manner of reducing Man to subjection: the nature of this subjection, especially after Christ's Exaltation, Men are reduced by Calling. Of the nature of Calling, whereby Predestination begins to be put in execution. What Predestination is, considered as a Model, or Idea, in God. Of this special Government and Ordination of Man to His Eternal Estate. CHAP. V. The Exercise of this New Power acquired in the Administration, considered first in general. How this Kingdom was administered from the times of Adam, till the Call of Abraham, and God's Covenant with him. How from his time, till Moses. How from Moses, till John the Baptist. The Covenant made at Mount Sinai. The Bondage of the Church under that Covenant, according to the Promise in her minority. Some alteration begun by John the Baptist. The exaltation of Christ to be Administrator-General. The great alteration that followed thereupon in Administration both in Heaven and Earth. CHAP. VI The Administration of the Kingdom of God-Redeemer, in particular, by Laws, Moral, Positive, as a Rule of Obedience in Precepts and Prohibitions. Conscience, what it is. The Moral Laws of perpetual Obligation. The different manner of Obligation to Adam Innocent▪ from that which followed after the first Promise of Christ. The more perfect knowledge of it always continued in the Church; which hath its use to the Gentile, to the Jew, to the Church-Christian. How to be understood Evangelically: The inequality of the Morality of several Commandments. CHAP. VII. The First Commandment. The Preface of Moses, and the Preface of God: The meaning of the words. How to be understood, and how observed Evangelically. The sins forbidden, reduced to Atheism and Idolatry. The Duties commanded and how to be performed to God-Redeemer alone, as Supreme, and that in the highest degree. CHAP. VIII. The Second Commandment. The Analysis of the whole, showing the sin prohibited; the Reasons why it must be avoided; the particular and distinct Explication of the whole Commandment, and every part: what is expressly, and in proper sense forbidden; what by consequence and analogy. The Duties commanded, both under the Law and the Gospel, both by consequence and analogy. CHAP. IX. The third Commandment. The Order and Connexion of this with the former; as of the former with the first. The Analysis; the proper and immediate sense; the sins forbidden; and the Duties commanded by consequence and analogy. CHAP. X. The Fourth Commandment. The order and relation of this Commandment to the former. The reason why God instituted a Sabbath, and the end of it: the Analysis of the words: the Explication of every part: the Duties commanded: the sins forbidden: the Reasons to persuade to Sanctification: the Jewish Sabbath ceased: the Lord Day substituted; and both upon sufficient grounds, plain in Scripture. CHAP. XI. The Fifth Commandment. The order, the difference, the inequality of the former, and this latter part of the Law. This, with the four following, derive their Morality from the last, as that receives Morality from the first of the first Table: the Analysis; the Explication; the Duties commanded; the sins forbidden expressly, by consequence and analogy; as they concern persons in Families, States, Churches, according to their several Relations. CHAP. XII: The Sixth Commandment. The Subject, man's life; the absolute propriety whereof is in God, the use only in Man, and it cannot be taken away without Warrant and Commission from God. What Murder is: what the degrees thereof: what sins are here forbidden: what Duties commanded: Reasons against Murder. CHAP. XIII. The Seventh Commandment. Adultery presupposeth Marriage: what Adultery it is: how many ways committed: the heinousness of the sin, and the Reasons against it: what sins here implicitly, according to certain Rules, are reducible to this Commandment, and forbidden. The degrees of uncleanness: the Causes: the Duty in general commanded: Chastity inward, outward, in marriage, Single life: the dissuasives from Uncleanness: the suasives to Chastity, with the means to preserve it. CHAP. XIV. The Eighth Commandment. Which presupposeth Propriety absolute in God, derivative and limited in Man. The several ways of acquiring it; the degrees of it. What Theft is. The distinction of Thiefs and Theft, according as it is more or less palpable; and as goods are public or private, or sacred; committed by such as are trusted by others, or have contracted with others. The several kinds of Thefts, in respect of Contracts. The degrees of Theft. The Causes, What is commanded. The means whereby Justice in this kind is preserved. The reasons persuading to the observation of it. CHAP. XV. The Ninth Commandment. This Commandment presupposing Laws and the power of Jurisdiction, aims at just Judgement. The former determines the right of Persons, in the fifth; of things (as Wife-life Goods) in the sixth, seventh, eighth; and this to be observed before Judgement. This prescribes our Neighbours right in Judgement. The words explained. The end why Witnesses are only mentioned. The Duties and Offences judicial of Jnformers, Plaintiffs, Defendants Solicitors, Attorneys, Witnesses. Notaries, Counselors jurors delatory and judicial, Judges, Executioners. The dissuasives from Disobedience, suasives to Obedience of this Commandment. CHAP. XVI. The Tenth Commandment This Commandment derives morality unto, and is the rule, root, and measure, of the five former Commandments, and is explained. Certain Rules and Observations upon the words explained. The sins forbidden; the Duties commanded: the principal and intended duty, which is, To love our Neighbour as ourselves. What love in general is: What the love of our Neighbour: What the measure, and what the end of it is. Certain Rules added, to give light to understand and use the Moral Law of Moses' Ten Commandments. CHAP. XVII. Of Positive and Ceremonial Laws of God-Redeemer, as a Rule of Obedience. The Name and Nature of Ceremonial and Positive Laws. The Ceremonials and Positives, especially Sacrifices and Sacraments, instituted before the Exhibition of Christ, and the Revelation of the Gospel. The nature of Sacraments in general, and their Accidents. The Sacraments of the New Testament. The Institution of Baptism by Christ, in the Name of the Father, Son, and Holy Ghost. The definition of it: the Institution of the Eucharist, with the definition of it: the Explication of the Elements, Actions, Words, mentioned in the Institution, who may administer these Sacraments. To whom this may be administered. Whether Christian Infants, as one person with their Parents, who are members of the Church, and joined with them in obligations and privileges, may not be baptised. Whether the Faith, as well as Prayers, of one, may not profit another. Whether these Sacraments ought to be administered upon a divine, infallible, or humane fallible Judgement. CHAP. XVIII. Of Prayer. Of the nature of Prayer. The Lord's Prayer. The Preface, directing, 1 Who must pray. 2 For whom. 3 To whom. 4 In what manner. And that since Christ's Glorification, all Prayers, even the Lord's Prayer, is to be offered in the name of Christ, and so to God-Redeemer. The body of the Prayer, contracting the matter of all Prayer, to a few Petitions, disposed in a most excellent order. That which is first matter of Petition; if once received, becomes the matter of Thanksgiving. A brief Explication of every several Petition; and also of the conclusion. CHAP. XIX. Of Promises, and threatenings. The Laws of God, both Moral and Positive, considered as a Rule of Judgement, in Promises and Comminations. The nature of Promises in general, and of Comminations. Their Order, as following Precepts and Prohibitions. The nature of the Promises of God-Redeemer. The nature of Comminations. The difference between Promises and threatenings, both in respect of themselves, and of the subject; and also the matter, which are rewards or punishments, bodily, spiritual; of this life, of that which is to come. CHAP. XX. Of Punishments. What the judgement of God-Redeemer is. It's Particular, Universal. Of Punishments, which might be reduced to order, according to Chronology, or according to Laws general, or particular, for the violation whereof they are inflicted. The difference between the punishments upon Mankind for Adam's sin; and those which we are liable to for our sins against the Laws of God-Redeemer. Several distinctions of punishments. Of Spiritual punishments suffered in this life, both by Unbelievers, and Believers, considered either as single persons, or associate in lesser or greater Communities, both Ecclesiastical and Civil. Punishments suffered after Death, before the Resurrection. CHAP. XXI. Of Rewards. What a Reward of God-Redeemer is. The distinction of Rewards into those of this life, and that which is to come, before and after the Resurrection. Rewards presuppose the performance of a Duty; and the first special Duty pray requires preventing Grace. The first special Reward is, to take away the Stoney-heart, and to give an heart of Flesh. The second is, God's writing of His Laws in Man's heart. The third, God becomes our God, Christ our Head, and we are made His Subjects, His Members. CHAP. XXII. Of Justification. The fourth Spiritual Reward is Justification defined. The Judge, and how considered. The Party judged, Man sinful, guilty, penitent, believing in Christ as Propitator and Intercessor. What kind of Faith justifying Faith is. The Acts of it, and what the Objects of these Acts are, and what not. Where the judgement or judicial Act is passed, and how manifested. What it is. The proper effect of it. Certain observations. The greatest punishment, Justification frees us from, is the want & loss of the Sanctifying Spirit, and the dominion of sin. How this Doctrine differs from that of Trent. Council. Three Questions: 1. Whether God doth always in every Sentence of Justification, free the guilty totally, or sometimes only in part. 2. Whether there be two parts of Justification, as Remission and Imputation. 3. Whether good Works be a condition of Justification continued, or final, so as to give a right upon the Promise. CHAP. XXIII. Of the Parts of Justification, and the continuance of it. The Branches or Parts of Justification, which some call Effects; as Regeneration, Reconciliation, Adoption, from which arises the happy estate of the justified. The continuance of these in this Life, and after Death, before the Resurrection, which might be called the Fifth Reward. Mortification, Vivification. The Spiritual War. The different Issue of the several Battles. The last Issue, which is a final Victory. Of Perseverance, and falling away. CHAP. XXIV. The Final and Universal Judgement. The time of this Judgement. The Judge. His manner of coming. The General Summons. Convention and Appearance of Men and Angels. The Eternal Rewards of the Godly. The Eternal Punishment of impenitent and unbelieving Sinners. These several Books following are Printed, and to be sold by Francis Titan, at the Three Daggers in Fleetstreet. MR. Baxter's Saints everlasting Rest, Quarto His Apology, containing Exceptions against Mr. Blake. The Digression of Mr. Kendal. 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Regal. p, 32. l. 36. wrap, r. rap. p. 23. l. 43. del● not. p. 36. pro. 34. l. 32. knew, r know. p. 35. l. 31. if, r of p. 39 l. 47. in it is written, r it is written. p. 40. l. 38. elements, r element. p. 48. l. 17. they have, r God hath, l. 35. propriety, r variety. p. 50. l. 17. resign, r reign. p. 54. l. 15. r. and attain, p. 66. l. 19 convinced, r charged. p. 70. l. 30. wherein passed, r wherein God passed. p. 70. l. 21. heart, r heel. p. 91. l. 26, case, r cause. p. 94. l. 18. r with godly sorrow. l. 40. resently, r presently. p. 96. l. 8. he, r God. l. 21. in, r to. p. 103. l. 50. pardoned, r pardonable. p. 107. l. 10. charge, r care. p. 106. l. 7. it, is omitted. p. 111. l. 16. sure, r since. p. 147. l. 12. twofoldness, r twofold use. p. 153. l. 3. ought, r would. accused r accursed. p. 156. l. 39 as he, omit as. p. 160. l. 47. mere, r merely. p. 172. l. 36. because he r man may. p. 176. l. 32. to, r they who. p. 177. l. 35. it is omitted. l. 37. omit the word not. p. 183. l. 43. rise, r risen. p. 184. l. 32. the word, King, is omitted. p. 189. l. 27. r in some. p. 200. l. 9 is the, r its the. l. 16. omit they. p. 208. l. 40. all, r also. p. 233. l. 38. new, r mens. l. 40. r arbitrary power. p. 227. l. 3. unprofitable▪ r profitable. p. 242. l. 26. Grenaeus, r Iraeneus. p. 246. l. 30. Cross, r Mass. l. 38. r Heb. 9 26. p. 264. l. 36. if r that. p. 276. l. 49. for nothing, r something. p. 278. l. 45. but, r by. p. 285. l. 46. conform, r confirm. p. 297. Pro. 327. l. 38. was made, r was not made. p. 328. l. 15. omit the word, to. p. 330. l. ult. r etc. p. 394. l. 6. external, r eternal. The First Scheme. How●●● the 〈◊〉 the Holy S●riptu●●, which being the Word of God written signify the Mind of God concerning His special Government, first known unto Himself alone, as contrived by His Wisdom, decreed by His Will. afterwards revealed from God to Man, immediately by inspiration, mediately by Man, infallibly directed in Words, Writings, of the Old instrument begun by the Prophets, finished by the Apostles. New instrument begun by the Prophets, finished by the Apostles. which are of Divine Authority, primarily in the first Origina Languages, Copies. secondarily, in the Transcripts, Translations, as they agree with the Originals, no further. fallibly in their Words, Writings, yet infallibly so far as they follow the infallible Scriptures, and attain the knowledge thereof by certain ordinary means appointed by 〈◊〉 communicate the knowledge several ways to others wh● by Reading, Hearing, Meditation, Prayer, Power of the Spi●●● attain a Divine Faith. more Largely in the whole Body of the Canon, which upon the Testimony of the Church Reasons added is believed to be Divine Briefly as being contracted in many places of the Holy Scriptures, particularly in the words of our Saviour's doctrine. concerning the Father, Son, Holy Ghost, Math. 28. 19 which is the ground for Matter, Method, of all Orthodox Creeds, Confessions, Catechisms, Theological Systems. declareth the Government of God, considered in Himself, as only fit to be the Universal Sovereign, Absolutely a most perfect Being great one, and only one alone, infinite immense incomprehensible, omnipresent, eternal, existing always, necessarily, the same, in his most eminent Acts perfection of acting by His Understanding knowing himself all things at once fully, clearly. Will, willing, indeclinably that which is just, readily that which is good. Power, doing all things exactly according to His Understanding, Will. Relatively Father, Son, Holy Ghost. Regal Capacity, according to an Actual Power; being acquired by Creation continued by Preservation of all things. was exercised in the ordering of all things for their ends, special Government of Angels, who 1. Being created holy, became subjects of this Kingdom, by their dependence upon God, voluntary submission. 2. Received Laws, Were judged, and some of them according to their Disobedience and Apostasy, condemned to Eternal Death, Loyalty and Obedience, justified, confirmed, rewarded. Men, according to the Order of Creation in the Constitution of God's Sovereignty, Man's Subjection, Natural from Creation, Moral God's Will, Man's voluntary Submission. Administration giving Laws Moral, Positive, concerning the Tree of Life Knowledge of Good, Evil. judging Adam, and in him all his Posterity, according to His Obedience, whilst he continued innocent and righteous, rewarding him with present comfort, hope of future glory. Sin, which was considered In general, as disobedience to the Law of God, hath many evil consequents: In particular, a breach of a positive Law, and Committed upon a temptation made, yielded● Sentenced to a punishment, to be inflicted upon the Tempter, 〈◊〉 movable Persons 〈◊〉 as 〈◊〉 by Chr●●● Transmitted to Posterity by Prop●● just 〈◊〉 Redemption, and Freegrace. THE DOCTRINE OF The Kingdom of God. The First BOOK. Chap. I. Showing the Subject, Matter, and Method of the ensuing Discourse. THE Divine Politics inform us of the Kingdom of God, and of His Power; and how it is acquired, how exercised, both in the Constitution, and the Administration of his Government, by Laws and Judgements, determining both the Temporal and Eternal Rewards and Punishments of Angels and Men, according to their Obedience or Disobedience. They say little of Angels, but much of Men▪ who were first under the Government of Justice, and after of Mercy: For when Man transgressed the Law given in Creation, and made himself liable to the Eternal Displeasure of his Lord and Sovereign, the first Government was altered and mode● anew: And thereupon the Laws, the Judgements, the manner of administration were new and different from the former. God acquires a new Power, requires a new Obedience, and orders Man to Eternal Rewards another way. And because these are high Matters, great Mysteries, glorious Designs, and many of them far above the reach of Man's Reason; therefore it's necessary, that we have some certain Rules to direct us: yet no Direction, except from Heaven, will serve the turn. God must give it: and this he hath done. The Rule is at hand; even the Holy Scriptures. The Method therefore to be observed, is: 1. To man fest, that these Holy Writings are a certain and perfect Rule; And 2. To proceed to speak of this Blessed and Glorious Kingdom, according to the same: And the Lord of all Wisdom, Truth, and Mercy in Christ, direct and assist me, and incline mine Heart with all care and humility, to follow his Directions, AMEN. CHAP. II. Concerning the Holy Scriptures. THE Holy Scriptures are the Mind of God, concerning his special Kingdom expressed in Writing: To understand this more fully, we must observe, 1. The Mind of God, concerning this Kingdom. 2. The Expression of his Mind. 3. The several Ways and Degrees of this Expression. First, §. 1 The Mind of God, are his Thoughts and Counsels concerning this Kingdom, as known unto himself. For the Wisdom of God contrived and modelled this Kingdom before the World was, and his Will decreed it. For God ordained these things before the World to our glory, 1 Cor. 2. 7. These his Thoughts and Counsels at first were known only to himself, and to none other: For what man knoweth the things of a man, save the Spirit of Man which is in him? Even so, the things of God knoweth no man, but the Spirit of God, 1 Cor. 2. 11. Therefore, before there can be any knowledge of them, God must express himself, and communicate his Mind unto Angels or Men, who alone are capable and fit to receive the knowledge of his Mind made known to them. This Expression and Revelation of himself, out of himself, is called, The Word of God. The Word of God is; §. 2 1. A Word. 2. The Word of God. The nature of a word, is to express, or represent the mind of the Speaker. The end of it, is to make it known to another, to whom it is spoken. For the end of my speech, and so of speech in general, is to communicate my mind unto others, who know it not. So the Word of God, declares the Mind of God to Angels or Men who know it not. God is the Speaker; his Mind the thing spoken: his speech is that, whereby he expresseth and maketh known his Mind. By Word, I do not understand that Word which was in the Beginning, and was with God, and was God, and by which the World was made, Joh. 1. 1, 2. For that Word was a clear and full expression of God himself to himself; the brightness of his glory, and the express Image of his Person. This was the Word in himself: But this Word is an expression of some part of his Mind out of himself. There be, §. 3 First several ways: Secondly, divers degrees of God's Expressions. 1. Several ways; for he may and doth express himself by his Works, and make his Works his Word: For the Heavens declare the glory of God, and the Firmament showeth his Handiwork, Psal. 19 1. Not only the Works of Creation, but of Providence, speak much of God's glorious perfections; as of his Wisdom, his Power, his Goodness, his Justice, his Mercy. He may express himself by Representations by Angels▪ by an audible Voice to the outward Senses, or by Impression upon the inward and common Sense, or by inspiration immediately unto the immortal Souls of Men. For as God [at sundry times,] so he spoke [divers ways] to the Fathers by the Prophets, Heb. 1. 1 How he spoke to Angels and Man at the first Creation, we know not. The Expression, by Inspiration and immediate Vision, is the most perfect and excellent: For by that the persons inspired know not only what the things spoken are but that it is God that speaketh. He expresseth himself by Writing, as he wrote the Ten Words, or Commandments, of the Moral Law in two Tables of Stone; and at length, in process of time, caused the whole Body of his Doctrine concerning his Kingdom to be written. And hence that Book, with all the parts thereof, concerning this Kingdom, is called the Holy Scriptures; which, both in regard of the Author, the Matter, and the Contexture, is the most excellent Book and Writing in the World. But before I come to speak of them, I must observe the several degrees of God's expression, and signification of his Mind to Man. The several degrees of God's expression of his Mind, §. 4 in the matters of this Kingdom, are reducible to Two. 1. He spoke Immediately unto man. 2. Mediately by man, unto Man: For God spoke unto the Prophets and Apostles, before he spoke unto others by them. The Word of the Lord came to the Prophets, before they could signify and declare it to the people. And the Matter and Doctrine of the Scripture was first communicated by Inspiration and Revelation, before it could be infallibly communicated unto others, either by Word or Writing. The holy men of God spoke as they were moved by the Holy Ghost, 2 Pet. 1. 21. For they must first be moved and inspired by the Holy Ghost, before that they spoke unto any man, that which they received immediately from God. Paul received not the Gospel of man; neither was he taught it, but by the Revelation of Jesus Christ, Gal. 1. 12. And the mystery of Christ was revealed unto the Apostles and Prophets by the Spirit, Ephes. 3. 5. In this respect it is said, that all Scripture (that is, all the Doctrine of Scripture) is given by inspiration of God, 1 Tim. 3. 16. Thus God speaks immediately to man; §. 5 and secondly, mediately by man to man. And this he doth two ways. 1. By infallible and extraordinary Teachers. 2. By ordinary men not immediately inspired: yet both of these agree in two things. 1. That God speaks by both to Man, and both speak from God. 2. That the matter spoken by both is the same: For if the latter and ordinary Teachers, do not speak the same things which the former did, God did not speak by them. And the Doctrine of the former, aught to be the Rule of the Doctrine of the latter. First, he speaks by extraordinary men: and these are Prophets and Apostles, to whom he did reveal his wisdom, not that they should conceal it, but that they should declare it to others. And these expressed the mind of God two ways: 1. By Word: 2. By Writing: And they were infallibly directed in both, to a Word, to a Letter. For the holy men of God spoke as they were moved by the Holy Ghost (as before): And so did write; otherwise their Doctrine had not been infallibly true. It's said, not only that the Word, but the Scripture: all Scripture was given by inspiration of God. And now, §. 6 at length, we are come to the Scriptures. That the Doctrine and Word of God should be written, was no ways necessary in respect of God: yet in respect of the frailty and corruption of man, the Divine Wisdom thought it expedient (if not necessary) to express himself by Writing. God could have supplied all defects of man 's Understanding, Memory, Utterance, by immediate inspiration and direction, as he did at first, and will do in Heaven: yet he thought good to make use of Writing, which was a more certain, and ordinary permanent way of continuing and propagating his Truth to many Generations: for Writing is a lasting Monument and Record. Whether the Word was written, or any part of it upon Record, before the time of Israel's deliverance out of Egypt, we do not certainly know: Yet this is certain, that God spoke unto man from the Beginning. For Abel offered a better Sacrifice than Cain, by Faith, Heb. 11. 4. But where there is no Word, there is no Faith: And Enoch, by Faith, pleased God: but this could not have been▪ if he had not believed that God is, and that he is a Rewarder of such as diligently seek him, Heb. 11. 6. yet this he could not believe, without the Word of God. If any should say that he knew all this by the Light of Nature: The answer is; 1. The Light of Nature, is the Light of God. 2. That God should reward sinful, guilty man with eternal glory, could not be known by Reason, looking upon the Works of Creation, but by Revelation from God himself, or the instruction of man, according to that Revelation. The first Books and Writings of God's Kingdom, now extant, are those of Moses; as the last is the Revelation of John the Divine. And this Canon of the Scripture, was finished within the space of Two Thousand Years, or thereabout; and the Authors and Penmen of them were all the Posterity of Jacob (if Luke the Evangelist be not excepted). The several parts thereof were written, as they were revealed at several times. They are the most ancient Writings in the World known unto us. They are either Historical, or Doctrinal, or Prophetical. The Historical reacheth the Creation: The Prophetical, the dissolution of the World, and toucheth upon Eternity to succeed. They were written in Hebrew and Greek, two Languages used in the midst and Centre of the then known World. That Moses, and Malachy, and all the rest of the Books, should be written in the same Hebrew, seems strange: For, that any Nation should continue their Language the same, without alteration (at least) in the Dialect, for so many Generations, is not probable, though possible. Yet it may be, God did so order it, that it should be published in the Learned, not the Vulgar Language of that People. For the Learned Greek, which is now in use amongst Scholars, is the same, which was used near Two Thousand Years ago: Or it may be, that Ezra, or some inspired Prophet, after the Captivity, might gather them into one Body, and Volume, and turn them into the same Hebrew, wherein we enjoy them. The Old Testament, which is the former part of this Canon, was translated into Greek, before the Incarnation of our Blessed Saviour, and made way for the New Testament, the second part, and for the Gospel to be preached in all Nations. The Original Copies are properly and primarily authentical Divines, and infallible; Transcripts and Translations, secondarily, and so far as they agree with the Originals, and no further. That is true of the whole body of the Scripture, §. 7 which the Divine Apostle affirmed of his Doctrine, 1 John 1. 2, 3, 4. That it was most excellent; 1. For the Subject. 2. For the certain truth. 3. For the end thereof, and the great good it tended unto. 1. For the subject it was most excellent, even the Word of Life, and that Eternal Life, which was with the Father, which was the life and light of men, which was made flesh, and now is glorified at the right-hand of the Father. 2. The truth of it was certain, and infallible: For, 1. It was manifested, and manifested unto them the Apostles of that Eternal Word. 2. Their apprehension was clear and certain: For they had heard that which was manifested: They had seen it with their eyes, looked upon it, and handled it with their hands. 3. Their Declaration of it was agreeable to the Manifestation, and their knowledge of it: For that which they had seen and heard, they did declare 〈◊〉 write, and nothing else. 3. The end was Fellowship with the Apostles themselves; and their Fellowship was with the Father, and with his Son Jesus Christ. And they wrote these things, that the joy of their Disciples might be full. In like manner; The subject of the Scriptures is the Kingdom of God, and that Eternal Word which was with the Father. The truth thereof is most certain, and infallible, in respect of God's Revelation, the knowledge of the Prophets, and Apostles, and their Declaration of it in Word and Writing. The end and ultimate effect thereof believed, and obeyed, is, Full Communion with God and Jesus Christ; and thereupon Full joy, and everlasting glory. These Scriptures are sufficient for all ends and purposes God intended them; §. 8 have their Divine Characters, though no man should know, or acknowledge them of Divine Authority, and unquestionable; perspicuous, and intelligible in themselves, as they came from God, and were delivered by men inspired, especially in all things generally necessary to salvation. For their sufficiency in their times, as a Rule of Faith and Life, it cannot be doubted of by such as are intelligent and impartial. For the Scriptures of the Old Testament in their time were able to save such as believed and obeyed them. And a●ter the Canon of the New Testament was finished, it was able to make men of those times Wise unto Salvation, through Faith in Jesus Christ. Yet after the Gospel was revealed, the Doctrine of the Old Testament was insufficient to this end. The whole body is not only sufficient, but super-abundant. For some part or parts, of the New Testament (though all the other were lost) will sufficiently direct us to Eternal Glory. For the Divine Character thereof, something shall be said hereafter. For the Authority and Credit of them, that is true of all the whole, which the Apostle affirmeth of one principal part, concerning the coming of Christ into the World, to save sinners; That it was a faithful saying, and worthy of all acceptation. For the perspicuity; the entrance of his wor●s. give light, and giveth understanding to the simple, Psal, 119. 130. And Timothy, of a Child, learned them. In this extraordinary Communication of God's mind to Man by man, §. 10 I will pass by his manner of expression at sundry times, and in divers manners▪ by the Prophets to the Fathers, and take special notice of his speaking to man by man, in the fullness of time, and in the latter days: And I will consider, 1. The persons by whom he spoke. 2. The matter spoken, as it was strange and new. 3. The confirmation of the Doctrine taught, so far as it was new. 1. The principal persons were Christ and his Apostles: For in these last days (saith the Apostle) he hath spoken unto us by his Son, whom he hath made Heir of all things; By whom he made the Worlds, who was the brightness of his Father's glory, and the express Image of his Person▪ Heb. 1. 2, 3. He was more excellent than the Angels, than Moses, than all the Prophets: He was the great Prophet, acquainted with his Father's secrets, taught the Doctrine of Eternal Life, confirmed the same by his Holy Life his glorious Miracles, and sealed it with his blood. Besides, God spoke by the Apostles, and especially after they had received the Holy Ghost, sent down from Heaven by Christ glorified, according to his Promise. These made up the Canon of the New Testament. 2. They taught Doctrine, that for the matter was new: For, besides the Morals formerly known, and other Points revealed in the Old Testament, they did declare and write by the infallible direction of the Holy Ghost, That Jesus of Nazareth, born at Bethlem, crucified at Jerusalem, was the Son of God, was risen again from the dead, ascended into Heaven, made Universal King, and an everlasting Priest, makes intercession in Heaven: That remission of sins, and eternal life upon condition of Faith in him as glorified, was promised, and to be preached to all Nation 〈◊〉 the Jew first, and then unto the Gentiles. 3. Because these things, though not contrary to Reason, yet far above Reason, were New, and tended to the alteration of the former administration of God's Kingdom, and many former Laws given by God unto the Fathers, and the abolition of Religion that was then established in all Nations; therefore it was confirmed by the new and excellent gifts of the Apostles, the great and glorious miracles done in the Name of Christ; the gifts of the Holy Ghost from Heaven upon such as heard and received this Doctrine, by the conversion of Jews and Gentiles, and this by mean and contemptible men. These were special Works of the Supreme and Eternal Providence, and such as the like had not been done since the Creation, nor ever since the times of those Apostles, who could speak in the Languages of all Nations to whom God sent them, so as the unlearned might understand them. These taught first by word of mouth, and then by Writing, till the Canon of the New Testament was finished: and the Originals of their Writings were kept in the Churches they planted, and after composed in one body. Thus far God spoke to man, §. 10 by man infallibly inspired, both by word of mouth, and by Writing. He speaks also to man, by ordinary men, who are not immediately infallible; but only so far as their Doctrine shall agree with the former Inspirations, and Revelations. For the Word of God was always in the Church, and his Divine Revelations were always the Rule of ordinary Teachers: And, in matter of Religion, they had no Warrant to teach any thing, but according to that Rule. These ordinary Teachers were Fathers, Masters of Families, every Neighbour and Brother, which had ability and opportunity. Amongst the Jews, the ordinary Prophets, Scribes, Lawyers, who were learned in the Law of God, Priests and Levites. But the principal amongst these are the Learned, who have taken that charge upon them, according to a Lawful Call, make it their chief business, to whom maintenance, by God's institution, is due. These▪ in the New Testament, are called Pastors, Teachers, Bishops, Elders, Ministers, who take charge of men's souls. This distinction of Teachers in the times of the Gospel, may be grounded on that Text; When Christ ascended up on high; he led Captivity captive, and gave gifts to men. And he gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, Ephes. 4. 8, 11. The extraordinary were Apostles, Prophets, Evangelists: The ordinary were Pastors and Teachers. And these later, as well as the former, were given for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, ver. 12. These also may teach the mysteries of God's Kingdom by word, and by writing. Yet neither their words nor writings were of equal authority with the words and writings of the Prophets and Apostles. For the Authority of their Doctrine presupposeth, that it is contained in the Holy Scriptures, and that the Holy Scriptures are the Word of God; and that those which they affirm to be the Holy Scriptures are so indeed. This gives occasion to examine what force may be in the Tradition of the Church, to prove the Scriptures to be the Word of God. This cannot be done to purpose, except we know 1. What Tradition is. 2. What the Church. 3. What the Holy Scriptures be, as most understand them in this point. 1. Tradition, in this particular, is nothing but a Testimony, which as such hath no force in it to prove any thing, but that which is borrowed from the party testifying, or the thing testified, or▪ from some other thing: Therefore it is called Argumentum artificiale, & assumptum; because it assumeth force from some other Reason or Argument. A Testimony is either Divine or Humane: For here I will say nothing of the Testimony of Angels. The Divine Testimony is infallibly and necessarily true; yet not as a Testimony, but as the Testimony of God, whose Veracity is such, that he cannot d●●ive, or be deceived: He is true, and Truth itself. The testimony of man may be, and is many times false; for he is subject unto Error, and may be deceived, because his knowledge is imperfect: He may also deceive for want of fidelity and integrity. There is no necessary and inseparable Connexion between his testimony and the truth; because he himself, as testifying, and truth, are separable. This is the reason why testimonies in judgement are confirmed by Oath: And for this cause the Doctrine of the Apostles, so far as it was new, was attested from Heaven. 2. The party testifying in this particular is the Church, as a Collective Body. By Church may be understood, either a particular Church, or Churches, or the Universal made up of all the Particulars. This Universal Church is either the present Universal Church, or the same considered, as successively continued since the time of the Apostles, or as including John the Baptist, Christ, and his Apostles; or the Church of all times since the Beginning. Again, the present Universal Church of any time may be considered, either as properly Universal, or as representatively such, in a general Council. 3. The thing testified is, that the Holy Scriptures are the Word of God: And by Holy Scriptures we may understand the whole Body of the Canon, and the several Books of the Old and New Testament, and the same in such a certain number as to exclude, or include the Books called Apocrypha. And these may be considered either in the Original Copies, or in Transcripts, or in Translations: or else we may understand the principal matters of the Scripture, concerning Faith in Jesus Christ, and obedience unto his Commands. After this explication given, some things are to be observed, 1. Concerning the thing testified, and to be believed, 2. Concerning the Testimony of the Church. First, §. 11 Concerning the thing testified: 1. Every Christian born, and continuing in the Church, by his Birth, Baptism, Education in the Church is bound to believe that the Doctrine of the Scriptures, concerning Faith in God the Father, Son and Holy Ghost; and Obedience, is Divine and from God. 2. That none such having the use of Reason, aught to rest upon mere tradition, but aught to seek a better and higher Reason. 3. None is bound to believe by a divine and infallible Faith, necessary to Salvation, that all, and every Book, and part of the Scripture is immediately and infallibly divine, further than he hath some certain reason so to do. 4. That the Original Transcripts and Translations of the Scriptures, agree in the principal Doctrine necessary to Salvation, though in other respects they may differ. For the most wise and merciful Providence hath so ordered it, that there is found no Transcript or Translation, wherein there is not so much as would direct a man unto Salvation, though there be many mistakes and errors in them. 5. That many have been converted by the bare instruction of one single Teacher without the Scriptures: Yet the matter of that instruction was in the Scriptures. No man can believe without the Word of God taught, yet many may believe without the Word of God written. 6. That the Doctrine of the Old Testament, was sufficient to save such as lived before the Incarnation; but not, after the Revelation and Preaching of the Gospel. Secondly, §. 12 Concerning Tradition, and the testimony of the Church; 1. That the testimony of the Church, as a Testimony, can satisfy no man. If the Church indeed were infallible, and I knew it to be so, than I were bound to believe it. 2. The testimony of the Church Universal, since the Apostles times, is but humane and fallible, and inferior to the testimony of any one man immediately inspired. 3. No man living, since the Gospel was preached to all Nations, and the Church extended to the ends of the Earth, can resolve his Faith into the testimony of the Universal Church. The reason is, because the Church, as universal, never gave, nor he immediately receive, any such testimony. Much less is it possible, in these present times, for any one man, or particular Church, to have any distinct knowledge of any unanimous testimony of the Universal Church, continued up to the Apostles times. For if there were any such testimony, it must be known either by Histories of Credit, decrees of Counsels, Writings of particular men, or Bibles translated into the Languages of those Nations, where the Gospel hath been preached, and Churches planted. Yet all the Histories, Canons, Writings of Christians, except very few, now extant have no Authors but such as lived within the bounds of the Roman Empire. Though we must confess, that within those Bounds, the Redeemer, and Canonical Writers were born, the work of Redemption accomplished, the Gospel revealed, and the Canon of the New Testament finished. 4. It being granted that the Scriptures of the Old, and New Testament, are the Word of God, and of Divine Authority, it follows, that the Testimony of the New Testament confirming the Old, and the predictions of the Old Testament, related in the New to be exactly fulfilled, are of greater Authority and Credit, than the Testimony of the Universal Church. 5. The Testimony of the Universal Church, including Christ and his Apostles, with the Prophets, is infallible; but not, as the Testimony of the Church, distinct from Christ and his Apostles. 6. The Testimony of the Universal Church (if we knew it) could not be a sufficient ground of a Divine, but only an human, moral, fallible faith; which Devils and wicked men may have, and that by nature without Supernatural grace. 7. The Testimony of the Church, so far as it may be had, is a good introduction, and also a rational motive to receive the Scriptures as the Word of God. Yet this is not as a Testimony, nor merely, as Universal in some respect, nor as ancient, and consisting with itself (for Antiquity, Universality and Consent may agree to a false tradition of Idolatry), yet it's more worthy of credit then other Testimonies. First, In respect of the Persons testifying, The best qualified men in the World, and such as did manifest by their profession, Practice, Sufferings, that they had much of God in them. Secondly, and principally in respect of the matter of the Scriptures testified to be Divine. For, 1. It's excellent, and such as cannot be found in any other Writings in the World: There is nothing rational, or good, which tends to make a man better, or more happy to be found in any Heathen or Mahometan Books, which is not found in It, and far more excellent than can be read in theirs; and the same pure, without mixture of any such Errors, Absurdities, Abominations, as their writings are polluted with. 2. The eternal rules of Wisdom and Justice, according to which the World, is and ever hath been governed by a Supreme Providence, are recorded in these Volumes. 3. In this book we read more Truths, and the same more clear concerning the Eternal Deity, the nature and employment of Angels; the nature, operations, and qualities of the immortal Soul, than in any book in the World. 4. The Doctrine therein contained hath had, and still hath, such excellent effects upon the souls of men, both to convert and comfort them, as never any other had. And this is the more wonderful, if we consider the Success of the Gospel. For the Doctrine thereof, though contrary to flesh and blood, to the errors of the Jews, the Religion of all Nations, yet was diffused, and that by a few mean and contemptible men in the eye of the World, into all Nations; and this in the midst of cruel and bloody persecutions, against all the opposition, which the Devils of Hell, the greatest Scholars, the profoundest Statesmen, the most Cunning Priests, the greatest and most Powerful Rulers, both of Jews and Gentiles could make. 5. The most certain, clear, particular predictions of future Contingents fulfilled so exactly, many years after they were publicly declared, by word and writing, do much, and very much argue, these Divine Writings to be from Heaven. 6. There is an admirable Harmony, and Consent of all parts, though the Authors thereof lived in several times, and at so great a distance, that there passed near 2000 years, between Moses, and John the Divine and Evangelist, and near 1500, between Moses and Malachy. They all agree in the Principal Subject, the Principal Scope, and the means conducing thereunto. 7. I never did Seriously meditate upon, and digest any part of it, so as to understand the Scope and Method, but I did admire the excellency of it; and the more I understood it, the more I admired it. And I am persuaded, that if we clearly understood the parts thereof, we might easily discover the Divine Characters, and plainly distinguish them from all other writings. Yet none of these are of any great force, to such as are ignorant of them, and know them only upon the Tradition of others; Neither is Universal Tradition, the ordinary way whereby men are Converted: For most who do believe to salvation, hear only one, or a few teachers, and the same not immediately infallible and inspired; and by their Doctrine contained in these Scriptures, and the power of the Spirit attain to a Divine and saving faith. For faith is by hearing, and hearing by the word of God, preached immediately unto them; For so the place is to be understood, Rom. 10. 17. And no man can prove that the immediate Proposer of saving truth should be infallible, but that the Doctrine taught be infallibly true. No rational man can rationally reject any Doctrine, much less this, except he have some reason for it; but there can be no reason of any moment ever alleged against this Doctrine, or any particular thereof rightly understood. It seems strange to me that any Christians, especially, such as do confess the holy Scriptures in themselves to be Divine, should make a question, whether they can be believed to be the word of God any other ways, but by the Tradition of the Church. It is indeed some advantage to the Bishop of Rome, and his Associates, and Vassals to make men believe, that their faith and belief of the Divinity of the Scriptures depends upon the Tradition of the Church in their Sense: For when all is well examined, they understand by Church themselves, and their own present Church: Yet they cannot well agree amongst themselves what this present Church should be; Whether the Pope in his Chair alone as the Visible head, or he with a general Council: Yet this Church is no ways universal, except, so far as she professeth the universal faith (as some of their Cardinals have observed): Neither is she any more infallible than other Churches be. Yet men will believe that she is the Universal Church, infallible, and the only infallible expounder and proposer of the Scriptures, and can detain them, and Seal them up in an unknown Language, so as that the Vulgar shall neither read them, nor hear them in a Language understood by them; she will have some advantage. For by this means the people are kept in ignorance, and unity; and so their unwritten Traditions, Doctrines and Practices, so directly contrary to express Scripture, shall not be questioned, but received by an implicit Faith. This argument of Tradition well examined cannot advantage them of Rome, nay it's a Plain Disadvantage. For their Tradition doth prove a Chimaera, and Some Protestant writers ascribe too much unto it, and also speak too loosely and at random of it in this point especially. But to return unto those ordinary teachers, §. XIII and especially the Ministers of the New-Testament, Let us examine, 1. How they acquire their knowledge. 2. How they Communicate it to others. 3. How the People must receive it Communicated. 4. What God hath promised to do, if both Minister and People perform their duty. 1. They acquire their knowledge by such means, which God hath given, and ordained for that end. They do not receive it by immediate inspiration, as the holy Prophets and Apostles did: God gives them natural parts and endowments in the giving of them being, and some of them from their Mother's womb, are designed for this work. But let their natural parts and endowments be never so excellent, yet they must at first be taught and instructed, both in the Arts and Languages, especially the originals: and after some foundation is laid, they may much improve themselves by the Learned works of others, their own industry, Prayer, and God's blessing. Lexicons, Concordances, Translations, are great helps for the attaining the knowledge of the Original tongues: Expositions, Commentaries, Systems, Treatises, do conduce much for the understanding the matter of the Scriptures. God hath done much for us in this kind; but our neglect is great, and many have not the benefit of good education and direction at the first. And there is a great disparity, between Ministers of the higher and lower forms: yet no man is fit for this calling, who is not furnished, with so much knowledge, and such a measure of utterance, as to be able to declare to others, the whole Counsel of God, and ●each them all things, necessary to Salvation. Yet many will take upon them to teach before they have well Learned; and will be Masters before they have been Scholars: And the most insufficient will pretend the Spirit to cloak their ignorance. After these ordinary teachers have once stored up a treasure, they consecreate themselves to Christ, and engage to make it their work to do him service in this kind. Being rightly qualified, §. XIV sent and called, they begin to teach others, and take the charge upon them, yet so as that they may be probationers, and assistants at the first. They instruct others, either by Learned Books or treatises of piety, or by word of mouth, and that several ways, as by Catechisms, Expositions, Sermons, and other ways. The first work, is to Catechise the Ignorant, and teach them the first principles of the Gospel. To this purpose they have our Saviour's Creed of faith in God the Father, Son, and Holy Ghost; the Commandments of the Moral Law, contracted into the Love of God and our Neighbour; The Lord's Prayer (as we use to call it), and the Doctrine of the Sacraments. And these few understand; yet the ignorant and unlearned, and Children should know, and that not only the words, but the true and Genuine sense according to their Capacity. This (though the foundation) is too much neglected: By Expositions they acquaint the people, with the occasion, Scope, Method, and Meaning of several parts and portions of the Scripture. By Sermons they explain and apply some Text of Scripture, proposing out of the same some Divine axiom; which once unfolded and made plain, they apply by way of Instruction in the truth; Confutation of error, Reproof of the guilty, Consolation of the dejected stirring up to duty by exhortation, restraining from sin by Dehortation. Their Doctrine should be the Pure word of God, made plain, dispensed wisely, delivered out of an heart sincerely desiring, and intending the Salvation of the People, and aught to be confirmed by the Teacher's example, and the Principal matter must be the Mysteries of God's Kingdom. §. XV This is the duty of Teachers; which performed by them, God ex●pects also certain Performances from the Persons taught; which neglected, the word of God cannot enter into the immortal-soul, so as to work effectually, and be manifested to be the Word of God indeed. For, 1. The heart of man must be prepared and that, 1. With an high conceit of the Doctrine of the Scriptures taught, that it is the word of God revealed from Heaven, out of great love and mercy to man; that it highly and very much concerns him, upon the knowledge and observance whereof depends his eternal estate in the World to come; According to it he must be judged, and sent to Heaven or Hell, and made eternally happy or miserable, All errors and false notions contrary unto it, must be razed out of the mind: All inordinate affections and unruly passions must be subdued: For we must lay apart all filthiness, and Superfluity of naughtiness, and receive with meekness the pure and genuine word of God, which is able to save our souls, Jam. 1. 24. And we must lay aside, all malice, and all guile, and hypocrisies, and envies, and evil speakings and as Newborn babes desire the Sincere milk of the Word, etc. 1 Pet. 2. 1, 2. We must make our minds like blank Paper, and in our hearts we must be like little Children; otherwise the Heavenly Doctrine cannot make so li●ely impressions upon us. 2. When the heart is thus prepared, we must hear and read attentively; consider what is heard or read, that we may understand it: We must apply it, and lay it close unto our own hearts, and pray for the Spirit, to make it powerful and effectual within us. As it is Wisdom, first, to teach; so it is, first, to learn the Principles, and to understand them well: and being once in these well grounded, they will not be so subject either to be seduced, or wavering in their judgement; and it will be a great advantage to improve their knowledge. And when once they understand the truth, it will discover their woeful condition to humble them, and their Saviour to raise them up again. It's a part of the duty of every one that is a Scholar in this School, not only to understand the truth, but also to endeavour the practice thereof,▪ out of an earnest desire of Salvation. And if a man neglect the means, use not the power that God hath given him, and seriously intend the principal end, it will be just with God to desert him, and deny his grace unto him. Practice must be the principal design, and Knowledge so far as conducing thereunto. If the man being taught, §. XVI be diligent and willing for to learn, both to know, and do that which is known, and that with a prepared heart, and desire of God's Blessed Spirit, to teach him inwardly and effectually, than God will remember his Promise, and will give him a new Heart; and a new Spirit he will put in him, and will take the stoney heart out of his flesh, and give him an heart of flesh: He will put his Spirit within him, and cause him to walk in his Statutes, and keep his Judgements to do them, Ezek. 36. 26, 27. For this is a Promise of the Gospel, and the New Covenant; I will put my Laws into their mind, and write them in their hearts, Heb. 8. 10. And, as man teacheth outwardly, God teacheth inwardly; yet he never writes his Word in an unprepared heart; neither doth he write any thing within, but that which is taught outwardly, out of the Scriptures: And, as the Minister, must teach, so the People must hear, and heed; otherwise God will deny his Spirit. Man cannot speak unto the Soul immediately, but by the outward and inward Senses: God speaks immediately unto the Soul, pierceth deeply into it, writes clear and lively Characters upon the mind, and makes strong impressions upon the heart. When the Ministers Doctrine is thus accompanied with the Power of God, and brought home not only unto, but also into the Soul, than the Teacher is a Minister, not only of the Letter, but also of the Spirit: and the Word is the Word of God indeed, formally and properly, when God thus speaks it immediately himself; and it will manifest itself by the Heavenly Light, Power of Sanctification, and Consolation following thereupon. And then man knows the Word, read or heard preached out of the Scripture, to be from Heaven, and God's Voice; and that upon better grounds, than any Tradition possibly can be▪ By the same Word, we are begotten, and born anew: By the same, we must grow and tend unto perfection, the Spirit concurring with it. And the Spirit, by Divine Institution, and God's Promise, goes along with it, except man, by his neglect of the means, or some other demerit give ca●●e to God to deny it. The sum of all this, is, §. XVII 1. That the Doctrine of the Scriptures is the Rule whereby we are directed in the knowledge of God's Kingdom. 2. This Doctrine was in the mind of God, and known only to himself before he communicated it to Men and Angels. 3. He did make this known by immediate Inspiration to the Holy Prophets and Apostles. 4. By them he communicated it to others, both by Word and Writing: in both which they were directed by him infallibly. 5. The Originals therefore were immediately of Divine Authority, and most worthy to be believed; and the Transcripts and Translations so far, as they agreed with the Originals. 6. The Tradition or Testimony of the Church may declare this; yet, as a Testimony, it can satisfy no man fully. 7. God communicates this Doctrine unto men by ordinary Teachers, not immediately inspired. 8. The Scripture is the standing Rule, to direct these ordinary Teachers: And so far as they follow this Rule, so far their Doctrine is good, and no further. 9 The people taught, are bound to hear those Teachers, with prepared hearts, and, in that manner, as God requireth. 10. If they hear in this manner, God, according to his Promise, will make it effectual to convert, justify, and comfort them. 11. This Spirit testifying, by real effects, the matter of the Scripture, to be Divine, is not a private Spirit, but the public Spirit of Christ in the Universal Church: and the thing testified by this Spirit is the Public Doctrine, believed and professed by the Universal Church. It's true, that it's testified to a private Man, and, in that respect, it is not Public. 12 By this manner of ordinary teaching, with the concurrence of the sanctifying Spirit, God works ordinarily a Divine Faith in the hearts of men, and not by the Universal Tradition of the Church. 13. The Tradition of the Church, so far as it may be known, concerning the Divine Authority of the whole Canon, is a ground of a probable Faith, against which, No rational man, as rational, can except. CHAP. III. Concerning the ancient Creeds, and Confessions; and of Faith in general. HItherto, §. I of the Original, the Nature and Qualities of the Holy Scriptures, which must be the Rule of the ensuing Discourse concerning God's Kingdom. But before I proceed to the particular Explication of this excellent Subject, it will not be amiss to inquire, Whether the principal subject of the Scripture may not be reduced to a method; or, Whether some parts or passages of Scripture, will not give a sufficient light and direction to this method, if there be any such thing. Many Schoolmen, and some Modern Authors of Theological Systems, following the Rules of the great Philosopher, have attempted to reduce the Doctrine contained in God's Book, into the form of an Art or Science (as some use to speak). They determine the Subject of it to be Man, (Quatenus Beatificabilis) as capable of Spiritual and Eternal Happiness. The Object of it must be (Deus, quatenus Beatificans) God, as the Fountain and Cause of Eternal Bliss. And the end is, to direct the Spiritual Acts and Operations of the Immortal Soul; so that by them, well regulated and fixed upon their due Object, man may tend unto, and, in the end, attain the full fruition of that Eternal Being in whom he shall be for ever blessed. According to this determination, some reduce the Doctrine of the Scriptures, to Truths, Promises, Duties; yet this is imperfect. Others make three Heads of this Doctrine: 1. The first is the Being and Perfection of God in himself. 2. The second, the Works of God. 3. The third, His Commands: Yet this, as the former, proves defective, and no ways exact. Others, tell us, that the Scriptures represent God to us. 1. As to be known: And, 2. As to be worshipped: And so make the Parts of this Divine Doctrine, to be 1. Knowledge. 2. The Worship of God: And this hath much affinity with that Distribution of Theologie, into Faith and Obedience; that is, the Rule of Faith, and Obedience. These conceive all things in the Scripture, especially conducing to Salvation, to be credenda, or agenda: The things to be believed, the Object of Faith; the things to be done and performed, the Object of Obedience. For this, they think that they have a sufficient ground in the Mandate, and Commission of our Blessed Saviour, Go and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I have commanded you, Math. 28. 19, 20. And that of the Apostle seems to confirm this; Hold fast the form of sound words, which thou hast heard of me in faith and love, 2 Tim. 1. 13. I will not examine these distinctions now; but only say this much, That Faith and Obedience, or Observance (as some call it) according to the intended sense of these two places, are only Duties to be performed by sinful man, Redeemed, and Called, according to the Commands of their God-Redeemer; and so do not reach the utmost bounds of this Heavenly Doctrine. And, even in this respect, they refer to Government, and belong only to that One Head, and part thereof, The Commands and Laws of God Redeemer, requiring obedience: And Faith itself is but one part of this obedience, as it is a Duty. So that these things may be some ways true, but no ways accurate and perfect. And if they may be allowed, mine intended method, I hope, may pass without any harsh censure. For, I know no reason to the contrary, seeing its evident, that the Principal, if not the adaequat subject of the Holy Scriptures, is the Kingdom, and Government of God: The Doctrine whereof is methodically contracted in ancient Creeds and Confessions, which take in the (Agenda, or) things to be practised, as well as the (Credenda) things to be believed. Of these ancient Confessions, it may be observed; that, 1. Though they differ in words and expressions, §. TWO (as may appear by the several forms thereof; some more brief, some more large; especially in Irenaeus, and Tertullian) yet they agree in the matter and the principal method. 2. That divers of the Ancients inform us, that the first Planted Churches received the Forms of Confession, though different in some words and expressions; yet the same for matter, and the general and principal method from the Apostles; the Apostles from Christ; Christ from God. Thus, amongst others, Tertullian. 3. They were received from Christ: 1. In that Mandate and Commission to the Apostles; Go and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. 2. By Inspiration of the Holy Ghost. 4. In those Words we have 1. God the Father Almighty, making Heaven and Earth by his Word. 2. This Word and Son made flesh, redeeming sinful man. 3. The Holy Ghost, by whom Christ was conceived and anointed, the Prophets inspired, the Church sanctified unto Eternal Glory: For so the Ancients understood it, being directed by the Apostles. 5. This Form thus understood, was: 1. A Tradition unwritten, and of Divine Authority, as taught by Christ and his Apostles, before it was written: But, 2. Being written and more fully explained in the Canon of the New Testament, it can be no longer an unwritten Tradition: And whosoever, reading the New Testament, doth not find, and that in several places, both the matter, and method of the ancient Confessions, understands little. 6. No particular form of Confession, considered as a Tradition of the Church, since the time of the Apostles, can be of equal authority with the Scriptures. 7. That which we call the Apostles Creed, which we find in the Works of Cyprian, and Russinus, with an Exposition, is no more, nor so much the Apostles Creed, as some ancient Creeds, in form differing from it. 8. Those words of our Saviour, and his Rule of Doctrine, concerning the Father, Son, and Holy Ghost, with the three glorious Works of Creation, Redemption, Sanctification, is a divine and wonderful Abridgement of all the Doctrine of the Scripture especially of that which is necessary to Salvation. The Confession and Creed of the Patriarches, §. III in particular of Enoch, was thus: God is, and he is a Rewarder of them who diligently seek him, Heb. 11. 6. For they believed, That there was one God most glorious, and blessed in Himself; who, by his Wisdom and Power, made, preserved, and governed the World, and especially Mankind. For to Reward, is an act of judgement: Judgement presupposeth Laws; Laws, a Governor; a Governor, Subjects made, and to be governed. So that in their ancient Creed, we have God considered, 1. In Himself. 2. As a Governor of the World made by him, and especially of Men and Angels; and that by Laws and Judgements. The obedience to these Laws is to seek God diligently, according to the direction of those Laws; and the reward of this Obedience is Eternal Life, as the punishment of Disobedience is Eternal Death. And after the Fall of Man, no man in himself was capable of this Eternal Li●● because all were guilty. Therefore they sought this glorious Reward by Ch●i●● to come, whom all their Ilastical Sacrifices did typify, as they sought their God by Him. The ordinary Analysis of that which we call, §. IV The Apostles Creed, as delivered by more understanding Catechists, and Authors of Theological Systems, is this: God being the Subject of that Confession is considered: 1. In himself, as God the Father, Son, and Holy Ghost. 2. As in his Works. 1. Of Creation. 2. Of Providence. Providence preserves and governs all things created, especially Man. Man made righteous, holy, happy, 1. Falls; 2. Is restored. He is restored by Redemption, and the Application of it. The Redeemer, for Person, is the Word, and Son of God; for his Natures, God and Man, for his Offices, Prophet, Priest, and King. His Work of Redemption hath two Parts. 1. His Humiliation. 2. His Exaltation, in his Resurrection, Ascension, Session at his Father's right-hand, and investiture with all power in Heaven, and Earth; whereby he is made Lord and Judge of the World. The Application, whereby we are made partakers of the Benefits of Christ's Redemption, is made by the Spirit and Word, working Faith, whereby sinful men are made Members of Christ, and of the Universal Church, which is the society of Saints. The benefits of this Redemption applied, and whereof the Church is partaker, are Remission of sins Resurrection, and Life Everlasting. Amongst many other Forms of Confessions, §. V and Creeds, delivered by the Ancients, I thought good to pitch upon one in Tertullian; especially that in his Prescriptions against Heretics, where we read thus: REgula est autem Fidei, ut jam hinc quod credamus profiteamur illa seilicet qua Credimus. Vnum omnino Deum esse, nec Alium prater Mundi Conditorem, qui universa de Nihilo produxerit, per Verbum Suum primo Omnium ●missum: Id verbum, Filium ejus appellatum, in Nomine Dei variè visum Patriarchis, in Prophetis semper auditum, Postremo delatum ex Spiritu Dei Patris, et virtute in Virginem Mariam, Carnem factam in utero ejus, et ex eâ natum Hominem, et esse Jesum Christum: exinde Praedicasse Novam Legem, et Novam Promissionem Regni Coelorum, virtutes fecisse: Fixum cruci: Tertiâ Die Resurrexisse: In Coelos ereptum Sedere ad Dextram Patris: Misisse Vicariam Vim Spiritus Sancti, qui Credentes agate: Venturus cum Claritate ad Sumendos Sanctos in Vitae aeternae, et Promissorum Coelestium Fructum, et ad Prophanos judicandos igni perpetuo, facta utriusque Partis Resus●itatio ne cum Carnis Resurrectione. Haec Regula à Christo (ut probabitur) instituta. The reason why I propose this, §. VI is, because its the most full and perfect form of Confession both in Irenaeus and Tertullian: Concerning which, several things are observable: 1. That it agrees with all the rest for Matter and Method. 2. It's most exactly Consentaneous to plain and clear Scripture. 3, The Method is grounded upon our Saviour's Creed. 4. It more fully and perfectly, out of the Scriptures, informs us of the Person and Natures of Christ, and so of his Incarnation. For that Word, by which the World, and so man, was created, was made flesh. 5. As in it, we have God the Father, creating the World by his Word, and the same Word by the Spirit, assuming flesh redeeming man: so we have the same God, by his Spirit, sanctifying man, more expressly delivered then in any of the rest. 6. We may observe, that that Word, which was first uttered and spoken in the Creation before any thing could be created, was uttered and produced from everlasting, as a lively Representation of God himself to himself. 7. That as the Spirit, so the Word was in the Prophets, as Prophets; as without neither of which they could have been Prophets. 8. The Government of God Redeemer, is therein more expressly declared, then in most of the other Forms. For the Government of Creation being presupposed, 1. The manner of acquiring a New Power, by the Humiliation of the Word made flesh. 2. His Investiture with this Power, in his Exaltation. 3. The Exercise of it. 1. In giving the New Law, with a Promise, of Heaven's Kingdom. 2. In adjudging men, either Profane to everlasting fire, or Holy unto the enjoyment of Life▪ everlasting, upon the Resurrection of both, in the last, and Universal Judgement, are in these few Words delivered plainly, and clearly. 9 This Form was received by the Church from the Apostles; and by the Apostles from Christ. 10. That not any, but Heretics, did question any thing in this Creed. 11. Seeing these Heretics professed themselves Christians, and did acknowledge Christ, and this had continued from Christ and the Apostles Universally, and without controversy before these Heretics did arise, therefore it did sufficiently prescribe against all Heresies, which different from it did arise afterwards. The Analysis of these Creeds, §. VII and Confessions, according to the ensuing Discourse intended, takes in the matter and method in general of the former; yet is delivered in other expressions. To understand it the better, you must observe: 1. That it presupposeth the principal Subject of the Holy Scriptures, to be the Kingdom of God; and that the Doctrine thereof is contracted in the Ancient Creeds, and Forms of Confession. 2. That in a Kingdom, or Government, there must be a King or Governor, invested with Power; which is, 1. Acquired. 2. Exercised: It's exercised, 1. In constituting a Commonwealth. 2. In the Administration of the same. The Commonwealth is administered by Laws and Judgements: Laws determine the Duties and Deuce of men: Judgement renders the Dues of Rewards, or Punishments, according to the observation or violation of the Laws. These things observed, We have in this Kingdom 1. The KING. 2. His Government: The King is God the Father, Son, and Holy Ghost, who alone is worthy of all honour, glory, power, and dominion for evermore. His Government presupposeth his Power; which is 1. Acquired. 2. Exercised. It's acquired by Creation, as it is continued by Preservation. For immediately upon the Creation, he became the Supreme, Universal, and Absolute Lord, and continues so for evermore by his perpetual Preservation. For seeing he made all things, even Men and Angels, of nothing, and they do always for ever wholly depend upon him; therefore he must needs have an absolute, full, and perpetual Propriety in, and Dominion over them, and they must needs be his Servants and Vassals. This Power thus acquired, began to be exercised immediately upon the Creation: 1. In the general Government of all things. 1. By a constitution of an Order amongst them. 2. By a Direction of them, according to that Order, to their ends. 2. In the special Government of the immortal, and intellectual Creatures, who alone were capable of Laws, Rewards, and Punishments. These special Creatures were Angels and Men. Amongst the Angels he 1. Established an Order. 2. According to that Order, he doth govern them, and exercise his Power: 1. In giving them Laws. 2. In judging them according to those Laws: Some of the Angels continued loyal and obedient, and were confirmed in perpetual estate of Holiness and Happiness, which was their Reward. The disloyal and Apostate Angels were cast down from Heaven, and reserved in everlasting Chains under Darkness, unto the Judgement of the great day, Judas, v. 6. This was their Doom, and the judgement of God upon the Angels. The Government of Men is twofold: The first, of Justice: The second, of Mercy: Of Justice, in the first Adam: of Mercy, in the second. In the first, after God became his Lord, and Man, his Subject, in a special manner, he gives him Laws both Moral, and Positive: and whilst man is obedient, his estate is comfortable: But this not continuing long, he is tempted, sinneth, and so is judged: yet so, that the Sentence, in part, might be reversed, & the Eternal Punishment deserved, was made, upon certain conditions, avoidable, and might be prevented. And least man should perish everlastingly, this Government is altered, and God acquires a new power by the work of Redemption, and doth exercise it by the Redeemer. The Redeemer is the Word, who was God, and the Son of God, made flesh, and anointed with the Holy Ghost, by whom he was conceived; to be a Prophet, Priest, and King. As Priest, he offers himself a Sacrifice upon the Cross, satisfies God's justice, merits man's salvation, and his own eternal glory; and upon his Resurrection he is invested with that glory and power, which he had merited, and God by him begins to exercise his new acquired power, 1. By constituting a new Kingdom, whereof the Head must be his Son at his right hand, and the Church his body Politic, 2. By the administration of this kingdom with victorious power unto the end. For Christ must reign till his enemies be made his footstool. In this Administration, he 1. Appoints officers who must Publish the Laws of his Kingdom, and endues them with the Holy Ghost from Heaven. Their doctrine together with the Power of the Spirit, is made known and effectual in all Nations, and some believe, some love darkness rather than light. The Believers make up the Body of the Church, Unbelievers constitute the body both of Rebels and Enemies; and both are the subject of the judgement of God Redeemer by Christ. This judgement is executed in Rewards and Punishments, in this life, upon particular persons, severally and successively considered, and is fully consummate upon the Resurrection, at the Universal or general Assizes; when the Wicked with the Angels, shall be cast into everlasting fire▪ and the Righteous shall be rewarded with eternal glory. The punishments determined by this Judgement, as also the rewards, shall be perpetual: And in all this, there is in the matter or the method, no difference or variation from the Ancient Creeds, or in the expressions from the holy Scriptures. Before I conclude this Chapter, §. VIII I will say something (though briefly) 1. Of the name of Creed and Confession, 2. Of knowledge and Obedience, 3. Of faith in Particular. 1. These Sums and Methods are called Creeds; because the matter of them is (Credenda) things, or rather truths concerning things, to be believed: And Confessions, because the Truths believed in the heart must be Confessed with the mouth; For with the heart man believeth unto Righteousness, and with the mouth Confession is made to Salvation, Rom. 10. 10. 2. If we consider the Doctrine of the Holy Scriptures, contracted in these Confessions in respect of man's duty; all things therein are proposed, 1. As Truths, 2. Some things as Commands or Laws. As Truths, man's duty is to believe them, as Commands to obey them. Thence that distribution of Divine and Saving Doctrine into Faith, or Obedience: The truths, and so the knowledge and unbelief of them, are first in order: And because the matter of some truths are commands, therefore Commands and Obedience follow as the second in order. Both are contained in the Scriptures, expressly. In the Creeds, the Commands and Obedience are implied: Yet, lest we mistake, we must distinguish between the knowledge and obedience of Angels, and the knowledge and obedience of man. And both these may be considered in respect of man innocent, man fallen, man under the Law, man under the Gospel: For in all these respects, they are different (as will appear hereafter). 3. Man's knowledge especially since the fall is imperfect, and is not so evident as demonstrative and intuitive knowledge is, and therefore called Faith, which cannot perceive the things known clearly or immediately, but by virtue of a Testimony. To define which faith in general it must needs be proper unto Logic, which is the rule of man's understanding, whereof faith is an act, and in general, that which we call assent, allowing the connexion of the terms of a proposition, and yields unto it as true. Yet this Assent though firm and certain, is not so perfect as that which is grounded upon immediate Evidence of the things represented by the Terms. Therefore. † As quore● Camer acensis. Lincolniensis makes the Genus of it to be Opinion, and saith that fides est opinio, And that faith which is grounded only upon probable reasons can be no more than Opinion, which always is an Assent, yet not firm and certain, as this Faith, we speak of, must be. For it is divine and immediately grounded on the testimony or word of God, certainly known to be such: It's not the word of God immediately to me, as spoken by man either fallible, or infallible; but either as attested outwardly by miracles or gifts of the Holy Ghost, or some other way; or inwardly by some real effects of the Spirit, writing this word in man's heart powerfully to affect it, and incline it to obedience. A Speculative and general assent without any Saving effects the † But the devils can make no application to themselves, because they were not made to them, but to Men. Devils may have. The Tradition of the Church or testimony of any man cannot possibly represent the word of God, as the word of God, immediately to the Soul. The Practical divine assent is a great part of our Regeneration, and the Principle of all divine and noble actions, as it is of all Spiritual Solid Comfort. CHAP. IU. Of the Divine Essence and Attributes in General. IN the Kingdom of God, §. I the Scriptures represent unto us, 1. The King. 2. His Government. The King must be considered. 1. In himself. 2. In his Legal Capacity, or as King. As in himself he is God the Father, and the Son, and the Holy Ghost. The term or word GOD puts us in mind of the Essence and being of this King; and the terms, Father, Son, and Holy Ghost of his acting in himself; and those Wonderful and hidden productions; Whence arise several Relations and Relative properties. But before I proceed to speak of these deepest Mysteries, I must say something of our knowledge of God, and the way, how he doth represent himself unto us, so that we may understand some little of him in the darkness of the World, till we see him face to face, and more fully and clearly in Eternal Glory. Such is the excellency of this King, and such the brightness of his Glory, that it denies any near access to Silly mortal man, who must not curiously Pry into these Secrets, but humbly adore and at a great distance. That God is most intelligible in himself, is certain: For the perfect Being, is the most perfect object of understanding. But it's one thing to be so clearly visible in himself, another to be so to us. An Infinite and Eternal Being must needs be far above a finite and limited understanding. Such especially ours now is: For our Capacity is Shallow and Narrow, and can in no wise Comprehend the Incomprehensible, or apprehend that which is so far above▪ our Sphere. That God is, will be granted of all, a few gross Atheists excepted: Yet such is the want of due instruction in some, the extinction of Nature's light, by neglect, and sin in many, and the Judgement of Divine desertion, whereby men are delivered up into a Reprobate mind, that many do deny that God who made them, and in whom they live move and have their Being, and will not be convinced of the truth of his Eternal Existence. So that the great Cardinal of Cumbray, had some cause to say, That by us it could not be evidently known that God is, but only by the gratuitous union of God with our understanding, representing himself as a Visible Object, sufficiently clear and shining in his own light unto the understanding rightly disposed. Bacon and O●cam seem to be of this mind: And surely if God withdraw his light, man presently is so blind, that no reason alleged by any wit of man, can make him see this truth that God is, though it be the first of all truths. Yea though we may know this that he is, and doth exist, yet, no man can tell what he is; Something the Heathens knew of God by Tradition, and the light of Nature: For his works did speak of his Eternal Power and Godhead even unto them. The Jews knew more; for they had Moses and the Prophets: The Christians most of all: For they have not only the light of nature, the great Book and Volume of the World, and Moses with the Prophet's, but also Christ, and his Apostles, with the light of the Gospel. Yet notwithstanding, our knowledge is imperfect, not only in respect of God, who fully knows himself, but in respect of Angels, who know him clearly though not fully and infinitely. The most accurate Logic in this particular, can little advantage the most piercing understanding: Yet so far God hath manifested himself unto us, especially in the Gospel, as will be sufficient for our eternal glorification, in which estate we shall know him more fully, even so much as will make us fully happy. The manner whereby we know our God is by many Attributes, §. TWO whereby he represents himself suitably to our Capacity: for seeing▪ that we cannot apprehend that one Individual Being by one act, he hath given himself Several, and many attributes, that so by many and several acts, we may know something of that which is one in itself. Of these Attributes many things are observable, as here they follow. 1. It was Gods gracious condescension, both to the manner, and measure of our imperfect understanding, to manifest himself by these Attributes. 2. They are called Attributes, because God attributes them to himself, and affirms them of himself; Properties, because we conceive them as proper unto God, and such as can be praedicate only of him; So that by them we distinguish him from all other Being's; Perfections, not that they are perfections, but because they are several representations of that one perfection, which is himself; Names and Terms, because they express and signify something of his Essence; Notions, because they are so many apprehensions of his Being, as we conceive of him imperfectly in our minds. 3. These Attributes, whether we call them names or notions, do truly agree to God; and by them we truly conceive of him. 4. The reason hereof is, because that one individual Being▪ may be truly represented by several distinct representations, and so apprehended. 5. There can be no inequality between these Attributes, as considered in respect of God; For they all signify but one infinite Being: Yet, as they may be exercised, not only Severally but unequally; So they may be apprehended as unequal in respect of the subject, wherein they may be exercised. For God may exercise his Justice, in punishing the wicked more than his Mercy; and his Mercy more than his Justice, in the salvation of his people. 6. Though the Unity, immensity, Eternity, Understanding, Will, Wisdom, Justice, Mercy, &c, of God in respect of their several distinct Representations, and our apprehensions do differ, yet in respect of God, they no ways differ either really or formally, because they are one individual essence. 7. Though Father, Son, Holy Ghost, Creator, Preserver, Lord, Lawgiver, Judge, be truly affirmed of God, yet they are not properly Attributes, as they are usually taken; because Attributes are intended to represent the essence; those other terms are extrinsical Denominations, in respect unto the Creatures, and are grounded upon his Works, or else upon the intrinsical acts of the Deity upon it Self. To understand these things the better, we must not be ignorant, how our understanding acts upon things and beings intelligible. §. III It cannot touch and reach the things itself immediately, but at the second hand, as it is Clothed with Logisms, or Logical affections, which we call Arguments. For by these the thing irradiates and becomes visible to the Soul, and so is perceivable. These affections are like Colours upon the Surface of the thing, without which it is not perceivable by the eye. These affections and arguments upon the which the understanding so much depends, are cause, effect, subject, adjunct, whole, part, and the rest. God who knew this better than we ourselves do, was willing to represent this his glorious essence, in such a manner as man by several acts might know something of him. For this purpose he in his blessed word did give himself these Attributes, which are like unto Logical arguments, but are not such▪ for God hath no cause, neither is his Being in its self a cause: He is no effect, no subject, adjunct, whole, or part: These do not agree to him. The word of God therefore is the rule of our understanding, and directing it in the knowledge of his essence, is our Supernatural Logic, and the Attributes are our Divine Topics. For the Logic which we now have composed by man, serves only for a rule in the understanding of things created: We must have a far higher and more excellent Logic, to understand the Being of our God. These Attributes by some are numbered, §. IV but without any order: By others they are reduced to a method, but with some difference, though not much material. And in this particular, every man may abound in his own sense, so that he deliver the truth: Some give a definition of God, so as to include the Essence and Subsistences, and make the Essence intelligible by his Names and Properties (for so they call the Attributes) which are either Incommunicable or Communicable by Analogy. Some inquire what God is, 1. In his Essence. 2. In his Li●e: And thereupon inform us that some Attributes agree unto him in respect of his Essence, Some in respect of his Life: Some rank them under 3 heads: The first whereof agree unto him, in respect of his Being; The second, in respect of his Life; The third, in respect of the perfection of his Life. Some divide them also into 3 sorts, in another manner: For, some (say they) show what he is; Some, how great; Some, how good he is. I desire to have the Liberty that these and others have taken. Before I come to the Particular handling of these Attributes, wherein I shall not differ much, from some of the former, it is to be observed, 1. That some of the Names given to God in Scripture are Attributes; some not. 2. That God cannot be defined according to the rules of Logic. 3. That which we call a definition of God, doth comprehend all the Attributes; So that by good consequence all of them may be deduced from it. 4. The Definitions I intent to speak of are two. The first, is that of Doctor Amyes, out of Mr. Richardson, That God is a Spirit living of himself. In this, it is supposed, 1. That Spiritual Substances are more excellent than bodily. 2. That Living Spirits are more excellent, than such as have not Life. 3. That Such as have intellectual, and moral Life, are most excellent of all Created beings; These are, Men and Angels. Yet these do not Live in themselves independently: For they depend on God. From all these presupposed, it follows that God being a Spirit, Living with the most excellent Life, and in himself independently, must needs be every way, the most Excellent Substance, and far above all others. The second definition is, §. V That God is a being absolutely perfect; Some, if not all understanding Heathens, did conceive that God was (Ens praestantissimum) the most Excellent Being. Whereby they did acknowledge, 1. That God was; because a Being, and 2. That He was an Excellent Being: 3. That of all others, he was most Excellent. And this was to be a most perfect Being: God is a Being; and not any kind of Being, but a Substance, which is the Foundation of other Being's: And not only a Substance but perperfect. Yet many Being's are perfect in their kind, and in a certain measure of Perfection; yet limited and finite. But God is absolutely, fully, and every way infinitely perfect: And therefore above Spirits, living Spirits; above Angels, who are perfect comparatively, and in an high measure. But their Perfection is infinitely short of God's perfection. This absolute Perfection includes all the Attributes, even the most excellent: It excludes all Dependency, being after not being, Composition, Corruption, Mortality, Contingency, Ignorance, Unrighteousness, Weakness, Misery, and all Imperfections whatsoever: It includes necessity of Being, Independency, perfect Unity, Simplicity, Immensity, Eternity, Immortality, the most perfect Life, Knowledge, Wisdom, Integrity, Power, Glory, Bliss; and all these in the highest degree, and the Abstract. And though by these we may know much of God in this Life; yet all our knowledge here on Earth is nothing to that we expect in Heaven: And the knowledge of Angels is nothing to the knowledge, wherewith God knows himself: For he being infinite, knows himself, as infinite, infinitely. We may know that he is infinite; but as infinite, we know him not. We see but, (if we may so speak) only the Outside; nay, but the Back parts of God: We cannot pierce into the secrets of this Eternal Being. Our Reason comprehends some little of him; and when it can proceed no further, Faith comes in, and we believe far more than we can understand. And this our Belief is not contrary to Reason; but Reason itself dictates unto us, that we must believe far more of God, than it can inform us of. CHAP. V. Of the Divine Attributes in Particular. THese Divine Attributes, §. I included in this absolute perfection are reducible to two: 1. The Greatness of GOD. 2. The Goodness of GOD. The Heathens did give unto their great God, whom they conceived to be King of their Petty Deities, the Titles of Optimus & Maximus, and so made him the Best and the Greatest. Whence they had this Light, I know not: Clemens Alexandrinus tells us, that many of their greatest Scholars were Thiefs, and did steal out of the Scripture, and from the Jews (whom they would never acknowledge their Masters) the choifest Truths in their Writings. Howsoever, this is very certain, That to be great and good, is to be like unto God; and the greatest and the best, are the most like unto him: and to be absolutely the greatest, and the best, is to be God. The Scripture speaks very much of the greatness and goodness of God. And by these two, God is sufficiently differenced from all other Being's, and is manifested by them, to be far above, and infinitely more excellent than all. God's greatness is that, §. TWO whereby he is one infinite Being. By greatness, I do not mean greatness of Power and Dominion: For that is Political, and agrees unto him, as King, in relation to his Subjects, and is founded in the great Works of Creation and Providence; and, as such, it can be no Attribute: Neither is it greatness of strength; for that is Physical, and manifested in all his Works, ad extra, and is the same with Potentia, which is an Attribute indeed, but in another sense, Neither is it the greatness of Quantitative extension; for that is Mathematical, and agreeing only to Bodies, and Bodily Substances: Yet, 1. If He were not great Essentially, he could not be so great in Dominion and Strength. 2. This greatness is manifested in the greatness of Dominion, of Strength, and of great and vast extensive Bodies, especially the vast Pile of the World. His Greatness is either Unity, §. III or infiniteness of Being. The Unity of his Being, is that Whereby He is one only God; so that there cannot be another. Philosophers tell us, that Quantity follows the Essence of things quantitative immediately, and is so near unto it as that some conceive, that Quantitas is nothing else but Substantia quanta, and adds no entity to the substance. This Quantity makes a thing measurable two ways: 1. By Number. 2. By Magnitude. And though the greatness of the Divine Essence be neither Physical, nor Mathematical; yet for the Explication thereof, we use the terms of both, yet abstracting all imperfection. God, for number, is one; for measure, infinite: and he is infinite, that he may be only one and the greatest. That He is One, we often read in Scripture, yet so, that his Unity sometimes signifies his Constancy; sometimes his Immutability, sometimes his Monarchical Dominion: But so it is not here taken. Though this Unity be a general Affection, agreeing to every Being; so that it cannot be a Being, except one: yet this Unity of God is proper to himself, and agrees to nothing else as it agrees to him: Some things are so one, as that they are many, because compounded, and have parts; but God is a pure Act, and hath no parts; neither is compounded, but is a Pure simple Being: And that which some make a distinct Attribute, and call Simplicity, belongs unto this Unity. Some things are so one, as that their Being admits of many Individuals of the same kind; as Men, Angels, and other Creatures. Yet God is so One, that there are no other Gods, though there be other Being's. Some things are so one, as that there are not actually any other of that kind: So there is one Sun, one Moon, one World, one Heaven, one Earth: yet there may be, and might have been more, if it had pleased God to make them. But God is so one, as that there is not, there cannot be, another God. Therefore, he is only one, and takes up the Deity so fully, as that he can admit no fellow. That God is only One, the Scriptures testify: Is there any God besides me? Yea, there is no God, I know not any, Isa. 44. 8. Thou art God alone, is the confession of the Psalmist, Psal. 86. 10. and of Christ himself: This is Life Eternal, to know thee the only true God. These, and many other places represent Him, not only as One, but as the only One, so that there cannot be another. He was alone, and the only One without Superior, Inferior, equal God: Nay, without any Being, but his own Eternal Being, before the World was. This Unity was manifested in the Creation and Government of the World: For as He was the only one Being in Himself from Everlasting; so He is the only one Creator, the only one Governor, Universal and Supreme, and shall be so to Everlasting. He is the only one Redeemer and Sanctifier; from whom, the streams of everlasting Bliss, do, and shall for ever issue. This Truth, concerning God's Unity, was so imprinted in the very hearts of the Heathen, that though they did acknowledge and worship many gods, yet they believed that there was only one Supreme God, who was King and Lord of all the rest. The infiniteness of God, §. IV is that, whereby He is without all Bounds of Being, in respect of extent or duration. Hence arise two Attributes Immensity. Eternity. All Creatures have their Bounds; within the compass whereof, their Being is confined: Neither Angels, nor the Heaven of Heavens are infinite or boundless. But great is our Lord, and great is his Power: his understanding is infinite, Psal. 147. 5. The Power and Understanding of God are God: They are not accidents, and extrinsical to his Being, but they are his Being: And if his Power be great, and his Understanding infinite, so that there is no number of it, than his Being is infinite. There is no searching of his Understanding, saith the Prophet, Isa. 40. 28. In which Chapter, from ver. 22. to 26. is described, and that in most stately terms and expressions the greatness of God. The terms, indeed, are suitable to our capacity, and may inform us, That he is far greater than we can possibly conceive. And this Being is, in some measure, manifested to be infinite, and unmeasurable, by the great abundance, and unsearchable depth of his Wisdom in his Judgements, and his ways of special Providence, Rom. 11. 33. The Creatures, even all, and every one of them; yea, the World itself have their utmost Circumference of space, and the periods and terms of their Duration. The space which they take up, is finite; so is the Duration of their Being, though drawn out in greatest length. Space of place, and length of time, with their Periods, do measure all▪ Yet this Being is beyond the Circumference of the World, and the Periods of Time. Neither Time, nor Place, can circumscribe or measure him, that is Absolutely, & every way infinite: For he is Immense & Eternal. His Immensity is that, §. V whereby he is beyond all measure of space or place. Bodies have their Dimensions of length, breadth, thickness, or depth: And the Being of Spirits is confined. The World, and the Heaven of Heavens have their utmost Bounds, and therefore are measurable: But this glorious Lord and King hath no Dimensions; and therefore is immense, or unmeasurable. The understanding of the Angels, perhaps, knows the measure and utmost bounds of all things created, even of the Heaven of Heavens; yet never knew, or can know any out-most circumference of the Divine Being. God alone doth comprehend himself, and is comprehended of himself. Because this God is immense, therefore he is incomprehensible, and omnipresent. Hence his Incomprehensibility. Ubiquity, or Omnipresence. His Incomprehensibility is that, whereby he cannot be contained of any thing but containeth all things. God saith, Heaven is my Throne and the Earth is my Footstool, Isa. 66. 3. And again by another Prophet, Do not I fill Heaven and Earth? Jer 23. 24. And Solomon confesseth unto God, 1 King. 8. 27. That the Heavens of Heavens do not contain him. The first place informs us, that God is so in Heaven, that He is on Earth; so on Earth, that He is in Heaven; and in both at the same time. Yet, Because one may be in some part of Heaven, and some part of the Earth, at one and the same time, yet not in every part of both; The second Scripture tells us, that He filleth Heaven and Earth, and takes up both wholly. Yet, Lest we should think the outmost circumference of Heaven, to be the outmost bounds of his Being and Presence. The third place signifies plainly, that He is not confined within those Bounds; so that He must needs be beyond all place, and imaginary space. This Incomprehensibility of God's Being, though not in itself absolute; yet is represented unto us, by the largest extent of things created: yet so, as that his Presence extends beyond the World, which cannot contain him; but He contains it, and therefore is called Hamakom, the Place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From his Immensity follows also his Ubiquity, §. VI which is called also his Omnipresence, whereby he is in every place.— This is described also in respect of place, and signifies the presence of God, and the extent thereof, which is so vast, that there can be no place, where God is not; yet no place where God is in it, as containing him. The words of the Prophet; I fill Heaven and Earth, do prove this: For, by Heaven and Earth is signified the whole World; beyond which, there is no place: And to fill the World, is not only to be in some, or many parts thereof, but to be in all, and every part: so that no part can be empty of God, who is where anything is. He takes up the whole vast space of the great Body; yet he can neither be in any part, or in the whole, so as to be contained, or concluded in it. The Scripture ●ets forth this Attribute by an enumeration of places, affirming God's presence in every on●: Whither shall I go (saith the Psalmist) from thy Spirit? Whither shall I fly from thy presence? etc. That is, If I go into Heaven, into Hell, into the utmost parts of the Sea, into darkness, or the most secret places of the World, there shall I find thee, and meet with thee. The Philosophers tell us, that everything is in some place, either circumscriptively, as Bodies; or definitively, as Spirits; so that both are limited: yet God is so in all places, at all times, as that He cannot be contained in any one, or all, but is far beyond all. How this should be, Reason cannot understand; such Knowledge is too wonderful for us. Thus God is always every where present, not only by his Power, but his Being too. And le●t we should mistake this Immensity of God, we must know that this agreed unto him before there was any place or World. His Being was neither contracted, nor extended upon, or by, the Creation; for he was essentially, great, infinite, and incomprehensible, when He dwelled in His Eternal Being by Himself alone. As God is infinite in his Being, §. VII so is he in his Duration: For He is Eternal. His Eternity is that Duration of his Existence, whereby he is always necessarily the same. This doth presuppose. 1. His Existence. 2. The perpetual continuance of his Existence. 3. The necessity thereof: For He so ever was, that He cannot but ever be This is that they call necessitas essendi & necesse esse; the absolute necessity of Being. 4. He doth so necessarily always exist, that he necessarily is always the same: and hence his immutability, whereby he is not subject unto, but free from all change. 1. God is always, and the continuance of his Being is perpetual; Because he had no Beginning, no interruption, nor ever shall have end of his Existence. He hath no Beginning: For before the Mountains were brought forth, or ever thou hadst form the Earth, and the World, even from everlasting to everlasting, Thou art God, (saith the Author of Psal. 90. v. 2.) By which words, we understand, 1. That God created the Mountains, the Earth, the World. 2. That He was, and did exist, before they were created. 3. That He was before them, from everlasting, without any beginning. 4. That He continues without any interruption, to everlasting, without end. This long and perpetual Existence, is sometimes represented by His Coexistence with all times, or rather with all things in all times: For He is acknowledged to be the Lord God Almighty, which was, and is, and is to come, Rev. 4. 8. He was in all times past, is in all times present, and shall be in all times to come. Yet Time is not His Measure, it's too short, and cannot measure his Everlasting Being, which infinitely exceeds the Duration of the World. He did exist, when nothing did exist; when nothing could co-exist with Him. 2. He necessarily always exists: For He had no cause of his Being without Himself, neither could He be a Cause of His own Being: For than He should have been before Himself, which is impossible. Neither is there, or can be any cause, either within, or without Himself, destructive of His Being. He stands immovably fixed in Himself, so that it's impossible to give, or take away the least Particle of His Being. 3. He is always necessarily the same: For though the Heavens shall wax old, as a garment, and as a vesture be changed; yet he shall en●ure, and be the same, and o● his years there shall be no end, Psal. 102. 25, 26, 27. He is incorruptible, Rom. 1. 23. Alone hath Immortality, 1 Tim. 6. 16. In this Perfection of Immutability, he far exceeds and excels all created Being's, even the most excellent. The Angels now are; yet once they were not: They had a Beginning of their Being, after not being at all; and are subject to return to nothing again. That they are in some respect immortal, and shall never ceale to be, it's extrinsecall unto them. The continuance of their Being without end, depends upon the Will of the great King their Creator, without whose support, they cannot exist a moment, upon whose Will their Being always, doth depend: And in that respect it's not necessary, but contingent. Besides this essential change, they are accidentally mutable, and may of holy and happy, become unholy and miserable, as was evident by the Apostate Angels. Therefore, in all Creatures, even in Angels, we find a mutable Succession of Being, after Not-being, and a Subjection to Not-being after Being, and a Being so and so, after Being otherwise. But there can be no Succession in this eternal and unchangeable Being, which is every way perfect, without any imperfections at all. Yet if any thing exist, it must necessarily co-exist with it. And in this respect, that of Boetius may be true, that it is tota simul, because free from all mutability▪ and not subject any ways to any mutable Succession. Therefore, the Eternity of God infinitely differs from the Successive Duration of Angels; yet the Duration of their Being is the most perfect of all Created Durations. The Decrees of God, which have things, ad extra out of God▪ for their Object, are not properly Eternal. For that is Eternal, which hath nothing antecedent as a cause, and is absolutely necessary. But the Decrees of God presuppose the Divine Essence and Subsistence, as antecedent, and the Will of God as the cause; and are contingent: Because it was in the freewill and good-pleasure of God, whether he would Decree any thing out of himself or no; and also whether he would Decree this or that; thus, or otherwise. If not so, all things would have been necessary, and as necessary as God; and the World had been a necessary effect of his Eternal Power. How this unity and infiniteness, in Immensity and Eternity, necessarily concur to the greatness of God, is evident to any understanding man, according to our manner of Understanding: But how they necessarily conduce to make him an Universal, Supreme, Eternal King, and Monarch; and an Universal Fountain of Eternal Bliss, shall be declared hereafter. Take any of these away from God, he is neither absolutely Great, nor Perfect. And by all these, we may easily perceive, that our finite understanding, can have no perfect notion of him that is Infinite: but we rather know what he is not, than what he is. CHAP. VI Of the Goodness of GOD. THE Goodness of God follows next after his Greatness, § 1 and may be described to be that, whereby He is one infinitely good. For this Goodness, we conceive it after the manner of a Quality, though it be no Quality, but his Essence; according to that Axiom, Nihil in Deo, quod non Deus, and cannot be conceived aright without his Greatness: For, conceive of any goodness, as not essential, one and infinite, it cannot agree to God. Therefore, Divines do affirm the former Attributes of Unity, infiniteness, and Eternity of this goodness, and all the Particulars thereof. Some attribute this goodness to God; as, Vivens, Living; and his Greatness to him as Being. Greatness, without Goodness, is no absolute Perfection; therefore, God is not only great, but good: yet not only good but great; that his goodness may be great, and that, as he is the greatest, so he may be the best, Here I will not speak particularly of Metaphysical, Natural, Moral Goodness, but only say this, That whatsoever kind of Goodness there is in any thing, the same must be in God, and that infinitely more in him, then in any thing e●●e▪ There is no Creature, no not th● most excellent that is good▪ but only by Participation. But there must be an essential goodness, which is the original and measure of all other goodness, and that is God. What the proper notion of Goodness is, we can hardly determine: But this all grant, that whatsoever is excellent, comely, beautiful, sweet, amiable, desirable, that is good. And those Creatures are more excellent than others, that can produce the most noble Acts in the most perfect manner. And therefore, — The goodness of God is that whereby he acts most perfectly. If God act most perfectly, than he acts, and acts perfectly: And hence Two kinds of Attributes, His Acts. Perfection in acting. Some call these two sorts of Attributes, His Faculties, whereby he acts. Virtues, whereby he acts perfectly. Faculties, and Habits, (such Virtues be) are reduced by Philosophers to Quality. A Faculty is an active power; an Habit is an higher and more perfect degree of Power. Both of them have their Root in, and their Rise from the Essence: yet they are not the essence of things endued with Faculties and Habits. Yet there are neither Qualities, nor Faculties, nor Habits in God: Yet certainly God doth act; and there can be no excellent active Faculty in any Creature, but the same must be most eminently in God. Yet those which we conceive in him, as Faculties, Habits, Acts, are not different, as in him, but one, and the same Essence. The Acts of God are Understanding, Will, §. TWO Productive Power. The most noble and excellent Acts, of the most noble and excellent Creatures, which most resemble God, are Understanding, Will, Power. These three Acts of God, are employed in those words of the Apostle, informing us, That God worketh all things according to the Counsel of his Will, Ephes. 1. 11. In which words, we may observe, 1. The Counsel. 2. The Will. 3. The working of God. Counsel, is an act of the Practical Understanding. Purpose, mentioned in the same Text, is an act of the Will; and Working an act of Power. Counsel, contrives and directs. Will, purposeth and determines. Power, executes. The Will determines, according to the Counsel of the Understanding. The Power executes, according to the determination of the Will. Yet that place doth not speak of them properly as Attributes, with reference to the Divine Essence, but as exercised and manifested in his Works out of himself. These three may be considered, either as Acts or Faculties: yet Faculties, in proper sense, cannot agree to God, to men they may, Yet it's a noble and famous Question, both amongst Philosophers and Divines, Whether the Understanding and Will be two distinct Faculties (as generally they are taken to be) or only different degrees and extensions of the same Faculty, in respect of one and the same Object differently considered, as some of the subtlest Wits have conceived and determined. It's certain, that there is not a distinct Intellection, without some kind of Volition: No Volition, but essentially includes intellection: No intellective, productive Power, without both. All these three Acts, may be referred to the active power of intellectual Being's, and are distinct, and accidental in the Creature, but essence in God; yet we know little of them, as in ourselves, much le●s in God. These Acts are exercised either upon the Deity itself, as an infinite, eternal, adequate Object, or upon something out of the Deity. Seeing, Hearing, Knowledge, Understanding, are attributed to God as Intellective. Purposes, good pleasure, love, hatred, anger, are given to him as Willing. Productions, Executions, Existences, agree to him as actively Powerful. These, in respect of things possible, future, present, are not his essence, but acts of his essence, ad extra, and in some measure manifest what God is, ad intra, and teach us that there is no perfection in the Creature, but the same is in God, and infinitely more excellent. The perfection of these acts, §. III is that, whereby God acteth most perfectly or understandeth, willeth, produceth in the highest degree of perfection. These perfections are called Habits, and Virtues, yet in proper sense they are not. For though in the Creature they be accidents, yet in God they are essence; and may be attributed unto him, and predicated of him either in the Concrete or abstract: For with the Scripture we may say that God is wise, just, holy, or that he is Wisdom, Justice, Holiness, and that truly too; yet considered as Attributes, and in God, they are essential: yet the exercise and manifestation of them in his works are accidental. These perfections are of three sorts; such as refer to His Understanding, Will, Power, The proper Act of the understanding is Knowledge, and the Perfection is to discern things certainly, clearly, fully: And the perfection of God's knowledge is to know himself, and all things besides himself, and his own being most certainly, clearly, and fully. The Scriptures in many places, attribute Knowledge unto God; and in many places imply▪ 1. That He knows himself, otherwise he could know nothing. 2. That he knows a●l things even the most secret, is often expressed. 3. That he knows all things most perfectly, is evident out of Several places. This knowledge in respect of things past, is called Memory; in respect of things to come Prescience, or foreknowledge; in respect of things present, barely knowledge or sight; in respect of the object and extent Omniscience, his Universal knowledge of all things. It's a Brutish ignorance and stupidity in man to think, that there is any thing which man doth know, or can know, that God can be ignorant of: For shall not he that planted the ear hear! Shall not He that form the eye see! Shall not He that chastiseth the Heathen (or Nations) correct or instruct and convince! Shall not He that teacheth man knowledge, know, Psal. 94. 10, 11. In which Words, we may observe, 1. That man hears sees, understands. 2. That God gives him power to Hear, See, and Understand, 3. Therefore, God must needs hear, see, and understand, and that in a more eminent and perfect manner then man can do; because he is the cause and giver of all these unto man. The word of God is a Discerner of the thoughts, and intents of the heart, neither is there any Creature that is not manifest in his sight, but all things are naked and opened to the eyes of him, with whom we have to do, Heb. 4. 12. 13. These words inform us; 1. That God's knowledge extends to the most secret things, the very thoughts and intents of the heart, which he knows afar off, Psal. 139. 2. 2. It extends to all things; not any Creature hid or unknown to him; all things are in his sight and eyes. 3. The knowledge of all things, even the most secret, is clear and full: For they are manifest and naked, and opened to his eyes. Man may know many things, uncertainly and imperfectly: He may know somethings certainly, and clearly, yet few things fully. Angel's may know many things clearly and fully; yet many things they know not at all; much less know them, and all things, clearly and fully. There are many other distinctions of this knowledge: §. IV For it may be considered, either as Speculative of things Possible; or practical, of things ordinable; and both Antecedently unto the will and decree of this great King: And consequently to his decree, he knows all things, because he knows the decree itself perfectly: Therefore he knows all things, according to their future entities or their ordination. He knows all things in their present existence, and all things, and every thing, after they cease to be and exist. He knows all things, which upon supposition would come to pass, if he did concur, and not determine otherwise. This Knowledge is not acquired by Observation, Experience, Discourse, or any other way of imperfection. For, because he knows himself most perfectly, therefore he must needs perfectly know all, (as they use to speak) intuitiv●ly, and at once. This Knowledge doth contrive and order all things in an excellent and wonderful manner; and this appears most in the ordering of future, free, contingent acts. The perfection of God's Will is that, §. V whereby he necessarily loveth Righteousness, and hateth Iniquity. As the perfection of his understanding, eminently includes all intellectual Virtues; so the perfection of his Will, all Moral Virtues, which are purely, such. And there can be no virtuous act of the Will, either of Men or Angels which doth not agree to God in a far more excellent manner and measure. Moral Virtues presuppose intellectual; and they arise and have their Spring from the Will rightly informed and disposed. It's then rightly disposed, when it's firmly inclined unto, and fixed upon that which is just, and hates that which is unjust. This may be called integrity, rectitude, righteousness, as it includeth all Virtues. But this Rectitude in Men and Angels, is accidental, and separable. Therefore, both men and Angels may sin, and have sinned. The Rule of their Acts may be in them, but not essentially, nor necessarily. That the glorified Saints shall never sin, is not ab intrinseco, not from their Being, or any thing in themselves; but from without, even from God, who will certainly, and infallibly support them; so, as to prevent all Error, and all Sin. But the integrity of God's Will is essential; and as his Essence is necessary, so his Integrity must needs be. And he is necessarily just and holy, because he necessarily loves himself, who is righteousness itself, and hates every thing contrary to himself. In this respect, some Schoolmen have determined, that God could not make Man or Angel impeccable. For than he should have made them Gods. Some Creatures never sinned, nor shall sin; yet they are subject to sin, as they are in themselves. This Integrity of the Divine Will, is manifested very much in the Government of Men and Angels: yet God doth not necessarily love the Righteousness, and hate the iniquity of these intellectual Creatures, as necessarily to reward or punish them. He doth freely, and not necessarily will their Being; therefore he doth not necessarily will any thing, belonging, or added to their Being. If they be just, he loves their Justice, because he loves himself: If they be unjust, he hates their injustice, because contrary to himself. He lous sinful man, & shows him mercy, pardons him, rewards him, delivers him, makes him happy: yet not necessarily but out of his free goodness, which he might deny, and would deny, if it were unjust. If he gives Laws, execute them in rendering punishments, or rewards: he doth all justly, and that necessarily; yet he neither gives Laws, or executes judgements necessarily, but freely. The Judge of all the World must needs do right, yet there is no necessity he should be a Judge, because there is no necessity that there should be a World. All his ways, are Judgement; A God of truth without iniquity, just and right is he Deut. 32, 4. He hates evil, and is of purer eyes, then to behold evil; he cannot look upon iniquity, Hab. 1. 13. Unto this Rectitude of God's Will, many refer Mercy, Bounty, Clemency, and distributive Justice: But these are not his essential justice and integrity, but emanations, or acts of it, being exercised ad extra, out of Himself. And it's to be observed, that to love, to show kindness, to pardon, to relieve, to deliver, are not absolutely virtuous acts and perfections, but as they agree with this rectitude and integrity: yet as they are agreeable to it, so they are excellent, and such as God delights in. To punish, oppress, vex, torment, destroy, make miserable, are not evil, except unjust, and inconsistent with this integrity: otherwise, God would never punish, and that with Eternal Punishments, his most excellent Creatures. And as it is impossible for God to cease to be 〈◊〉, and to be defective in his integrity, either in himself, or out of himself; 〈◊〉 impossible for him to cease to be happy, or defective in his happiness. The perfection of his power, §. VI is that whereby he produceth and acteth most fully, according to the perfection of his Understanding and Will. This Power, being the Essence, must needs be pure Act; and therefore not properly called Power, but as we take Power for strength. And as this is in God, it's difficult for us to conceive of it, as distinct from his Understanding and his Will: And some have affirmed, that his Will is his Power, which is true, ad intra, not ad extra. By this Power, as by an eternal and infinite strength, he standeth fixed irresistibly, and eternally, in his own Being. It's that whereby he acts Eternally, and necessarily upon himself. And this strength and Power is exercised, and doth manifest itself in all his glorious Works; in some more, in some less: Yet all that is exercised out of himself, is nothing to that power and strength, which is infinite in Himself, and is Himself. The Schoolmen dispute much of this Power; but always understand it, as exercised out of Himself: And they distinguish of Producibile, and Factibile. The Application of this distinction is. That God's power is Almighty in respect of Factibile, that which may be produced made, done out of Himself; but not in respect of Producibile, within Himself. For the Father produceth the Son, and the Father and Son produce the Holy Ghost: And in this respect, the Father may be said to be Almighty; but not the Son, nor the Holy Ghost. But the reason of this Curious Speculation, an needless Conceit, is, the misunderstanding of this Power, as referring to the Essence: And as it is too curious, so it may occasion Error. CHAP. VII. Of the Father, and the Son, and the Holy Ghost. GOD doth know Himself, §. I and must needs love Himself: and not only the Principal, but the first Coadequate Object of his Understanding (and that from everlasting, to everlasting) is his own Being. The clear and full contemplation of this most glorious Being, produceth an infinite and Eternal Knowledge of himself, as most perfect, and most excellent: Thus he cannot know himself and be known of himself; But he must love himself, and be infinitely and eternally enamoured with his own Beauty, which is sufficient sully and perpetually, to satiate, and content himself within himself: And hence ariseth his full happiness. For he is fully happy to all Eternity, without any Man, Angel; without Heaven, Earth, the World, or any Creature, by acting thus upon himself. Therefore, perfect and full happiness, is accounted one of the Attributes of God. And if he were not happy, he could not make the intellectual Being's for ever happy, by a more full communion with him, and enjoyment of him. From these immanent acts of the Deity upon himself, some conceive, arise the Relations of Father, Son, and Holy Ghost; and that stupendious, and profound mystery of the glorious Trinity: The Doctrine whereof, is so far above Natural Reason, improved to the highest pitch, that the greatest Wits in the World have been confounded in the search thereof; and many have denied, and are offended with the Terms of Trinity, and Persons, as not found in the Holy Scriptures. But, first, let us hear, what the Scripture saith of this great mystery. The Apostles Commission and Charge from Christ, was, To teach (or Disciple) all Nations, baptising them in the Name of the Father, and the Son, and the Holy Ghost, Math. 28. 18. And there are Three, which bear Record in Heaven, the Father, the Word, and the Holy Ghost, 1 Joh. 5. 7. In the former place, we may observe. §. TWO 1. One Name of three, the Father, Son, and Holy Ghost. And whether we take the Name for the Eternal Deity, (as the word in the Hebrew, sometimes signifies) or for Worship, or for Power: yet there is but one Name, one Worship, one Power of the Father, Son, and Holy Ghost. 2. The Father, Son, and Holy Ghost, are three. 3. That the Father is the first; the Son, the second; the Holy Ghost, the third, in order. 4. That the Father, as the Father, is not the Son, nor the Holy Ghost; nor the Son, as Son, either the Father, or the Holy Ghost; nor the Holy Ghost, as the Holy Ghost, either of them. 5. The Father hath relation to the Son, as the Father of the Son: the Son, as the Son of the Father, to the Father: and the Holy Ghost, being the Breath and Spirit of the Father, and the Son, hath relation to both, and both to Him. 6. Here are three distinct Relatives, and three distinct Relative Properties. 7. The Father, as God, hath no relation to the Son, but as the Father: no● the Son, as God, to the Father, but as the Son: And so the Holy Ghost, not as God, but as the Holy Ghost, to them bo●h, as breathed by, and proceeding from both. In the latter place, 1 Joh. 5. 7. we may observe, 1. That there be three, the Father, Son, and Holy Ghost. 2. That the Father is first, the Son is second; the Holy Ghost is third, in order, (as before). 3. He that, in the former place, was called the Son, is here called the Word. 4. That the Word was in the beginning, was with God, was God, and by it all things were made. And by the Son it's said; All things were created, and all things consist by him, Col. 1. 15, 16. From whence it follows, That the Father, and the Son, are but one Creator, and so but one God together, with the Holy Ghost, to whom the incommunicable Perfections, and Works of the Deity, are attributed. For as the Spirit of Man is the same Substance and Being with man, and knows the things of man; so the Spirit, which searcheth and knoweth the deep things of God, must needs be one and the same Substance and Being with God. The Father was the Father, before he created the World, or sent his Son: The Word and Son of God, was the Word and Son, be●ore the Word was made Flesh: And the Holy Spirit was the Spirit, before he sanctified either Man or Angel: Yet the Father was more clearly manifested to be the Father, by sending his Son into the World; and the Son, to be the Son, by the incarnation and work of Redemption: And the Holy Ghost, to be the Holy Ghost, by the Work of Sanctification. The Word which was made flesh, was coeternal, and coequal with the Father though the Humane Nature assumed by the Word, was neither coequal, nor coeternal. These Three are called Persons, persons. III by some of the Greek Fathers, and most of the later Latin Christian Writers. A Person was defined long ago by Occam, to be Suppositum intellectuale, an individual intellectual Substance, subsisting by itself: And in this strict Sense, three Persons, (as three Angels, three men) are three distinct individual Substances. But thus, the Father, Son, and Holy Ghost, are not Three Persons; for then there should be three Gods, whereas they are but one God, and one Divine Substance, though they be considered, as they are represented, according to these three distinct Relations, and Relative Properties. These three are so intimately united, that they are but one individual substance: And this Unity of three, is called by the Greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Latins, Circumincession. So that there can be no inequality amongst them, in respect of Time, Power, Dignity, or any other ways. One may be considered before another, in respect of order, or origination, (as some of the Schoolmen speak.) The Generation of the Son, and the Spiration of the Holy Ghost, which are wonderful, and to us unsearchable, had no beginning of Time, nor can have end of Duration; for they are Eternal. In these high and glorious Productions, the Essence cannot properly be said to be communicated. Some of the Ancients, §. IV and many of the Modern Writers, have denied the Trinity of Persons, and the Deity of the Son, and Holy Ghost. The Socinians argue against both: 1. Against the Trinity of Persons, alleging that three Persons are three individual distinct Substances; and thence they infer, that if there be three distinct Persons in the Deity, than there are three distinct Gods, In this Argument, they take for granted, that in this great mystery, the word Person, is taken properly and strictly, which no understanding Christian ever thought: And this is gross and intolerable, especially in men otherwise learned and judicious. 2. Against the second, they argue; That because the Father, in some places, is said to be the only true God; therefore, neither the Son, nor Spirit, can be properly Summus ille Deus, that Supreme God. For example, Crellius, one of the most learned and judicious of them, from those words of our Saviour, This is life Eternal, to know thee, the only true God; argues to this purpose, That if the Father be the only true God, than the Son, and the Holy Ghost cannot be God. This is so unworthy, that it deserves no answer. In that place, the Son is considered as Man, and flesh assumed, and so sent; how el●e could he pray and make intercession? For God cannot pray, or desire any thing of a Superior. And his Prayer is directed to his Father, as God, and the supreme Cause, and Fountain of all those mercies desired in that Prayer; and, as such, he cannot be personally considered. And it cannot any ways follow, that because he, to whom flesh assumed did pray, was the only true God; that therefore the Word assuming flesh, which was in the Beginning, before there was any flesh to be assumed, and the same with God, so that he was God, is not God. The Text, Joh. 1. 1. expressly saith, He was God, and that God by whom all things were made. But he that makes the Holy Ghost to be a Quality and Virtue residing in God, and issuing from God upon man, as Crellius doth, can hardly be reckoned amongst sober Christians. The Master of the Sentences, and the Schoolmen, following him out of Austin, §. V make the Soul of man an Image of the Trinity. And Bacon is resolute, according to his Title (Doctor Resolutus), and saith, that the Trinity is, Deus intellectus, et amatus, à Seipso; God understood, and beloved, of himself: Yet they agree not, in what respect, the Soul is this Image, Whether in respect of the Substance, or the Faculties; or the Substance, and two Acts; as Cameracensis, and others, do determine: which is most probably the sense of St. Austin. If the Soul understand, and love itself understood, it's the same one individual Substance, which understandeth, which is understood, which is loved: Yet the Soul, as Understanding differs from itself as understood; and, as understanding, and understood from itself, as loving and loved: yet this Image, and Representation, is very imperfect; not so much for Peter Lombard's Reasons: But, 1. Because we do not understand, how the Eternal and infinite Deity doth act upon itself. 2. The Soul hath no perfect Knowledge of itself, as God hath of himself. 3. Man's Soul, as the Object of itself, known and loved, is but the Soul intentionally, and so the Productions are not real, but imperfect; but the Divine Productions are perfect. But it's our Duty to be wise and sober, and restrain our inclination and propension to curious Speculations, in these great Mysteries. And we must know, that the Predications and Expressions used in the Scripture, concerning God the Father, Son, and Holy Ghost, transcend the Rules of Humane Logic, Grammar, Rhetoric. And I am verily persuaded, that the mystery of the Trinity is more fully and clearly delivered in Scripture, than we understand it. By all this, §. VI we may clearly understand, that there is a vast, yea an infinite distance between God and all other Being's; and he is infinitely more glorious, and excellent, than the best: For, 1. He is absolutely, and every way most perfect: so that there is no imperfection, nor possibility of imperfection in him. 2. That he knowing and enjoying himself fully, and for ever, must needs be infinitely and eternally delighted with himself, and fully for ever content in himself. 3. That he is the most noble Object of the Understanding, and Will of Men and Angels. 4. His Beauty is such, that if we could see but some little of it, it would enamour and ravish our hearts, and wrap us into such an Admiration, that all other things (even the most excellent) would appear to be base and vile in comparison of him. He is that Fountain, whence the streams of everlasting joy perpetually issue. His Majesty is so excellent, as that he is worthy to be adored with the greatest humility and reverence. But oh! How little of his Excellency do we know? How seldom do our choicest Contemplations fix upon him? How frozen and congealed are our hearts, and affections towards Him? Oh! Let us improve our knowledge of him, that our love may be more ardent; our desires of him more quick and lively; our Longings after him more vehement; our Hearts more purified, that we may hasten to the full enjoyment of him in Eternal Glory! The great business, in this life, we have to do, is to be cleansed in the blood of Christ; that, in the end, we may be fully consecrated, and so fit to enter the Temple of Heaven, and see the brightness of his glory; that so we may be fully, and for ever happy, in the presence of this Great, and everlasting King. All his Perfections do inform us; §. VII how worthy He alone is to be an Universal, Supreme Eternal Lord and King. For his most perfect Being, tends to make him a most Perfect King. His absolute Unity is such, that there can be no Competitour, to lay claim unto the Sovereignty; and so it's a Foundation of perpetual Peace. His Immensity is such, that he can be, and is personally present in all places of his Dominion. His Eternity makes him King in all times, as his Immensity makes him Lord in all places. His Knowledge and Wisdom are such, as that he alone can contrive, and model the best Government, and administer it in the best manner. His Integrity and Rectitude is absolute: so that his Laws and Judgements must need be just, and he cannot possibly do any wrong. This is his proper Prerogative: His Power, is Almighty and irresistible, and always regulated most exactly by his Wisdom and Justice: So that he alone is able to give absolute and perpetual▪ Protection, and render unto his loyal and obedient Subjects, Eternal glory, and afflict his Enemies, and the Wicked, with Eternal Punishments. So that He, and He alone, is worthy to reign, as He, and He alone is able to make us for ever Blessed. CHAP. VIII. Concerning the Regal Power of God, and how it is acquired. AFter the Declaration of the absolute Perfection of the glorious and Eternal God in himself, §. I whereof we know but little; Order requires, that we next consider him in his Regal Capacity, as he is a King. That which essentially constitutes a King or Govenour, is his Power: And Supreme and Absolute Power inherent in one Person, makes a Supreme and Absolute Monarch; and such God is, and more●: Therefore, he must needs have, not only an absolute and Supreme, but an Universal, and Eternal Power: Seeing he must rule and reign universally and Eternally, the Nature and Qualities of this Power will be more easily understood, after that we know how he doth acquire and exercise it. Therefore, we must examine How it is Acquired. Exercised. It's Acquired, by Creation. Continued, by Preservation. Power must be had and possessed, before it can be exercised; and therefore, God first acquired his Power. It was, indeed, virtually in him, from everlasting; and he was from everlasting worthy of all Power, Honour, and Dominion: yet governing power actually he had not, before he had Subjects: For Power is a Relative. Subjects he had not before the Creation: And the beginning of his Creation, was the beginning of his Actual Power. For the Creatures were no sooner made, but they were Subjects, and God was King, and so continues to this day; and shall be King to everlasting. But before I show, how the Subjection of the Creature, and the Dominion of the Creator, did arise from the Work of Creation, something must be said of the Works of God in general, and, in particular, of Creation. The Works of God in general, §. TWO are the Acts of God, whereby he produceth some Effects out of himself, wherein he manifests his Perfections. These are ascribed to his Active Power, in respect whereof he is said to be Almighty. These Works, and this working, whereby God in some sort issues out of himself, presuppose the Essence, and the Immanent Acts of the Deity, upon itself, and are the effects of God the Father, Son, and Holy Spirit; and so may be considered, In Respect of the Essence, Father, Son, and Holy Ghost. This working in respect of the Essence, by some, is called his efficiency, and is well described to be, That whereby God worketh all things according to the Counsel of his Will, Ephes. 1. 11. This text, observed before with reference to the Essence, may be resumed and handled with respect unto God's Works, which may be considered, 1. As prepared in himself. 2. As produced out of him, and standing in their own proper Being. Before their actual existence, they were virtually in the understanding, will, and working-Power of God. The Counsel of his understanding had contrived and disposed them; his will had decreed them; his power was ready to produce and effect them, according to the Counsel of his understanding, and the determination of his Will. This informs us that every work of God, Presupposeth his Understanding. Will. Power. The Understanding, §. III or Counsel of God, is, that whereby he contrived the manner how, and the order according to which, all things were to be done and effected: This Counsel presupposeth his absolute and perfect knowledge not only of himself, but of all things virtually in his Almighty power. And it is often called in Scripture his Wisdom; and is conceived by us as an act of Practical Knowledge: It is not Counsel, as Counsel implies any defect or imperfection as in man it doth. That Counsel of man, which most clearly sees the end, and the means and order of them, conducing effectually to the end, doth most resemble it, though it come far short of it. The object of this Counsel is not properly God, but the Works of God; and these not as done, but to be done, or in doing. It appears and manifests itself in all the works of God, and especially in those of the Government of Men and Angels; in which it is so profound and wonderful, that though we knew something of it, yet the bottom we can never sound. So that exclamation of the Apostle implies; Oh the depth of the Riches both of the Wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out, Rom. 11. 33. That God by wisdom made the World, and orders all his works, the Scripture teacheth in many places. The Psalmist, after his serious meditation and contemplation both of the Works of Creation and Providence, breaks out into these words; Oh Lord! How manifold are thy works? In wisdom thou hast made them all, Psal, 104. 25. And it is so far above the Wisdom of man, as his Works are above the works of Man. This is the reason, why, when he beheld his works of Creation▪ he saw that they were very good and beautiful. He saw no defect or imperfection in them, because they were made and effected in perfect wisdom. And this is true of all his works: and as then, so now, he may look upon his works, and keep his Sabbath when he hath finished them; which sinful man cannot do. And here is the proper place to say something of the Idea of all things. For there are no first Samplars and Patterns of all things, but in the counsel of God. For the World, and all Creatures were distinctly contrived by the wisdom of God, before they did exist. The whole frame and System of the World thus considered is called by some Mundus Idealis; And the several Creatures and things thus conceived are said to be Rationes rerum in Men●● & Cognition Dei; the Creatures and things contrived and known before they were effected or produced, which were not properly God, but things and Creatures modled and known of God. Therefore said Occam, that Ideae were Creaturae a Deo cognitae. And these may be conceived either Antecedently, or Consequently to the decree of his will. There is a famous question held affirmatively by some: An dantur in Deo rationes boni & mali, aeternae & indispensabiles. And as it is affirmed, it's opposed to another question, maintained affirmatively by others: Whether things be good only, because God wills them, and not because good in themselves. This controversy Bradwardine toucheth upon, and seems to determine it by a distinction. For he informs us, that some things are morally good or evil, antecedently to the will of God; Some consequently; Some partly antecedently, partly consequently. Yet this doth not satisfy; because the Will of God may be considered, either as an attribute, with the perfection and integrity thereof, or as a decree, or as a Law. Now, 1. No quality, disposition, habit, or act of Man or Angel can be morally good or evil, antecedently to the will of God, and the perfection thereof, as it is an Attribute. 2. Nothing can be morally good or evil, antecedently to the decretive and legislative will of God, except it have some intrinsical conformity to the Rectitude to the will of God, as an attribute; neither can it rationally be conceived so to be. 3. Nothing can be morally good or evil, so as to be immediately Praemiable, or Punishable, antecedently to the Legislative will of God. For the obligation to punishment, and right to reward, ●ollow immediately upon the Will of God, considered as observed or violated, and expressed in the promises or threats of the Law. By this the judicious reader, will be able to judge of the controversy. But ●intend not to trouble him with these Speculations. Let this suffice us, firmly to believe that God is necessarily just, and though he freely determins commands, and effects all things; yet all his Decrees, Commands, and Works, are necessarily just, and there is no iniquity in him. The will of God is that, §. IV whereby he determins all things according to his Counsel. By will in this place, is meant an act of Gods will in respect to things out of himself; yet so that it presupposeth the will of God as an Attribute; And this act is called a Decree. And here is the proper place to speak of Decrees in general, which in the Scriptures are called the thoughts and also the purposes of God. That there are Decrees is evident out of the word; but how they are made of God, we know not: the manner is unsearchable. This is certain, They are all agreeable to his Counsel, and that most exactly: For as his Wisdom did dictate, so his Will determined, and no otherwise: and without this will and determination, nothing could have been done or effected. From it all things future receive their ●ututition, according to the School-mens expression. These Decrees are not strictly and properly eternal, (as was observed before): Yet they are Antecedent to all time as it measures the Existence of things: They are said to be many, and may be conceived in a certain order according to the multitude and order of the things decreed. That this Will should first decree the end, and then the means is but a fancy, and hath no ground either in Scripture, or in solid reason. Yet though they be many, yet they may be reduced to two sorts: for t●ey may be said to be general or special. The general Decrees are those, which extend to all things: For there neither was, nor is, nor shall be any thing which God did not Determine. The special Decrees are such as are limited to Angels and Men, in respect of their Spiritual and Eternal estate, and especially to men. These are called by a Synecdoche, Predestination, and Reprobation. And these presuppose, 1. Their Object, intellectual and immortal Creatures, especially men considered in a spiritual capacity as dirigible to an eternal estate. 2. The Counsel of God contriving a certain order, according to which men were to be directed to their final estate. The nature of them in special is to determine and, according to this order, to direct certain individual persons unto their last end. For in these decrees we may observe. 1. Persons. 2. Means. 3. End. The End is eternal Happiness, or Misery; The Means, Laws and Judgements; The Persons, such as are capable of Laws and Judgements. But of these Decrees more particularly, hereafter. These Decrees are free: §. V For there was no Law to bind, or morally necessitate him, but his Wisdom and his Justice. Neither did these bind him to decree any thing at all; but only, if he did decree any thing to decree it wisely, and justly. Both the Creature, and every thing in the Creature, were nothing before they did Exist; and as such, could have no influence to move or incline the Will of God. Neither could the Prevision of perfect obedience in the Angels, or final faith in man, determine the Will of God; much less necessitate it to give them eternal glory. Neither can final disobedience or unbelief do any such thing as fore-seen; or actually existent, determine, much less necessitate God to pass the Sentence of Eternal Death upon them, or to execute the same. The determination of Gods will is freely from himself, not from my thing without Himself. God my foresee the highest degree of obedience in the Creature, and yet be no ways bound to reward it. There is no necessary connexion between obedience, and reward; or between the foresight of obedience, and the decree to reward: only the decree itself freely ties them together. There can be no efficient cause out of God of the decree of God: Some material objective, Logical cause, there may be. The decree to give Christ unto Death for enemies; To call Wretched man dead in his sins and trespasses, by repentance and saith unto eternal glory, was not only free, but also the issue of unspeakable love, and compassion; and to destinate man upon faith in Christ, fore-seen is an act of free grace. Faith itself can be no efficient, because it is not, neither can the foreknowledge or prevision of this faith, (though final) be any such thing: For God may foresee final faith, and yet not determine to reward it; though without prevision he cannot decree to do so. The reason of all this is, because nothing but the Being of God, and the acting upon himself is or can be necessary. These Decrees are not only free, §. VI but also Wise, Just, and Stable. They are wise, because made according unto and directed by Wisdom. His Wisdom and Knowledge are Antecedent to his Will; and must be conceived by us so to be; otherwise we should affirm that He decreed things ignorantly and rashly: But so to think is impious and absurd. There are many works (and so decrees) of God, whereof we can give no reason, but his absolute will and power. He may love jacob, hate Esau, without respect to any merit or demerit in the persons, and decree the elder to serve the younger: Yet thus, As it was done, so it was decreed wisely and according to Counsel. We can give no reason of this, yet He can: The reason indeed is secret to us, as not revealed▪ yet known to Him. And though many things may be done by him, above the Laws given in Scripture, yet they are not against them. Though his decrees may be truly said to depend upon his knowledge, yet they depend not upon the things known. As they are wise, so are they just, though sometimes they seem to us to be otherwise. The wicked prosper many times, when the Righteous are afflicted and chastened very much. And the innocent suffer, and sometimes temporally perish with the Wicked; and the children often bear the heavy burden of their Father's sins, and yet are not guilty of their crimes. These things may seem to be unjust; yet are not so, but exactly agreeable to the eternal rules of justice. The reason why they must needs be just, is because he is essentially and necessarily justice, though his justice in his secret judgements doth not appear to us. He made no Decree whereby man or Angels was necessitated to Sin. He indeed did decree the freedom of their will, their subjection to his power, their obligation by his Laws. Yet as he did not Decree that they should sin, so he did not decree to prevent all sin; but decreed, that if they should sin, they should be liable to punishment. He made (as he decreed) the Will of man mutable; Yet this mutability was no disadvantage to him, or any necessary cause of Sin: And in the last judgement it will appear that Sin was from the Creature, but not from the Decree of the Creator. They are also stable: For the Counsel of his Will standeth for ever, and his thoughts to all generations, Psal. 33. 11. And though there be many Devices in the heart of man, yet the Counsel of the Lord shall stand, Prov. 19 21. The reason hereof is because they are made in Wisdom and Justice, and there can be no cause of alteration: Besides, he is Almighty, and cannot be hindered to do what he hath once determined. Upon the stability of these decrees depends the stability of the world, and stability of the Church, and the certainty of our Eternal glorification. The power of God is that whereby he is able to effect all according to the Counsel of his Will. SECT VII This power is not Passive: for God can neither receive nor suffer any thing. It's active and efficient, yet truly Power, because it was not, is not, shall not ever be totally in Act. For he doth not effect all things which he can, but those things which he will. He is said to be pure Act in respect of his Essence, and eternal acting upon himself. And this power as an Attribute is pure act, and in that respect is properly actual strength, not power physically taken. It extends to all things possible, and is able to produce them. But we must not think that they are possible or producible in themselves, but in respect of this power. And it's to be conceived, first as able to effect, before it actually effect any thing; as it actually effecteth all things that are effected. It's the root and original of all created active Power; and all Created causes are effects of it, and act as acted and moved by him. How it acts and concurs with free Agents when they sin, the Wit of Man cannot clearly understand and satisfy itself. But this is certain, that as the Decree, so the Power is always regulated by the Wisdom and Juctice of God. It's great and irresistible: For though men and Angels may disobey his Laws, yet they cannot resist or hinder his power. For he is in the Heavens, and hath done whatsoever he pleased, Psal. 115. 3. And whatsoever the Lord pleased, that did He in Heaven, and in Earth, in the Seas, and all deep places, Psal. 135. 6. Therefore if God promise great things, and such as to man may seem impossible, we may safely rely upon Him: What is said shall certainly be done. Thus ●art the Works of God have been considered in respect of the Essence: §. VIII It remains that we observe them with respect unto the Father, Son, and Holy Ghost. In this later respect, the Authors of Theological Systems inform us of two things. Their Co-operation. Distinct manner of Working. The Co-operation is that whereby the Father, Son, and Holy Ghost, concur as one Individual efficient cause of every Work and effect out of themselves. In this respect that's true that Opera Trinitatis ad Extra sunt indivisa: What one is said to do, all are to be understood to do. The Father doth not create without the Word, nor was the Word made flesh, nor did redeem without the Father; nor the Holy Ghost sanctify without the Father and the Word; neither do the Father and the Son any thing without the Holy Ghost. For all the Works of God, ad extra, do necessarily presuppose the immanent necessary acts of the Deity upon itself. Yet we must not conceive them as any ways unequal, either in themselves, or in their working: nor as three distinct agents uniting their forces jointly to produce one and the same effect. For one Individual Essence must needs, if it act, be one Individual Agent, in the production of all Creatures, and effecting all his works. Therefore we find the Creation and other Works of God ascribed as well unto the Word and Spirit, as to the Father, and for the most part to them all as to one God. The manner of their concurrence is that, §. IX whereby the Father worketh by the Word and Spirit; the Son from the Father by the Spirit; and the Spirit from them both. This doth imply that the manner of their Work is distinct; yet it's very difficult to conceive the distinction, or difference. We read that the Father doth many things by the Word and Spirit, but never that the Word or Spirit did any thing by the Father. All things were made by the Word, and without him was not any thing made that was made, John 1. 3, And by him were all things created, and by him all things consist, Col. 1. 16, 17. And God the Father is said to have made the Worlds by him, Heb. 1, 2. The Father will quicken our bodies by his Spirit dwelling in us, Rom. 8. 11. And he revealed the deep things of his Gospel by his Spirit, 1 Cor. 2. 10. And God elected the Thessalonian Christians to Salvation, through the Sanctification of the Spirit, 2 Thes. 2. 13. We have some resemblance hereof in the soul of man, which being one individual essence, is one individual agent. It con●riveth all its works by the counsel of the understanding, determines them by his will, and is ready to effect them by his active power. When it actually produceth any thing, the Will commands, the understanding directs, and the power executeth. The Will is first and begins, the understanding is the second, and goes on, the power is the last, and finisheth the Work. And these three inseparably and individually concur efficiently to produce the effect as one efficient: And the Will directs by the understanding, and executes by understanding, directing the power, and by the Power Acting according to the Understanding. How Redemption is appropriated to the ●on, and Sanctification to the Holy Ghost must be considered hereafter. In these things We must be sober, and not Curious. We must neither confidently affirm any thing as a Divine Truth, which is not evident unto us out of the Scripture, nor Peremptorily deny any thing because We do not clearly see it in the Scriptures. For so the Sadduces denied the Resurrection, because they could not see it, in the Book of God: Though it was in that book, as our Saviour made it evident. These things premised concerning the Works of God in general, §. X I will proceed to say something of them in particular. Though they be many, yet may they all be reduced to three heads: For they all are, either works of Creation, of Preservation, or of Ordination; Some bring these under two heads; the first, of Creation; the second of Providence; And by Providence they understand both Preservation, and Government: But this is but difference in Words. The first work whereby the Eternal King did first acquire his power, is Creation. Which is a Work of God, whereby in the beginning, he created Heaven and Earth, and all things therein. This work must be considered, Absolutely in itself. Respectively as aground of absolute power. And in itself Generally. Specially, in respect of man. In itself generally, it's A Work or Act of God; yet this Act is not immanent▪ but emanant, and transient, yet far different from the Acts of any Creature; and from many other Acts of God. It had an object logically considered, no subject existent: For the Creature, as existent, was an effect and not the subject of it. As Cameracensis doth distinguish of Predestination; That Praedestinatio Activa est Deus Praedestinans, Passiva est Res Praedestinata: So Creatio activa est D●u● creans, Passiva Res creata. So that in Creation, we have God and his Creativity (as Occam and Bacon express it) and the thing created. It is a proper Act of God, and can be truly affirmed of nothing else: if it were not so, God by this work could not be distinguished from all other things, as, by this act, we read in Scripture he is. The first part of the Creation presupposed no matter; and the other parts no matter, immediately capable of a ●orm, to be either introduced into it, or educed out of it by any agent, but by God. So that God supplied wholly all the causes: And when we say, that God Created all things, either mediately, or immediately of nothing; the word Nothing doth neither signify the matter, nor properly the term of that act, but is a Negative, and denies all pre-existent matter in the first part of Creation. Neither doth the word Create in Ancient authors signify to make a thing of nothing, as some think it doth: Therefore we must learn what Creation is from the Scripture, not from this or that word. God by this Act did so clearly manifest his eternal power and Godhead, that it's evident that he alone is the efficient cause and Maker of the World; and that without the advice or assistance of any others; and also without any tool or instrument. It was a fr●e act of God: For he was no ways necessitated to make the World, or to make it before or after, or at that time when he did make it; or to produce it in this or that order, or manner, rather than another. For he Created all things, and for his pleasure they are and were Created, Rev. 4. 11. He Created Heaven and Earth in the beginning—. The word may signify the Beginning of time, as its the measure of things existing, and standing out of their causes in their proper entity: Or it may refer to the first part of the Creation, teaching us, That in the beginning and first of all God created Heaven and Earth, which was void and without form; and afterwards he made Light, the Firmament, and other things: or it may refer unto the whole Creation; and signify unto us, that the first Work of God was the Creation of the World in six days. And in this sense Creation was the first issuing-forth of his Almighty Power, to make and do some things out of Himself. This was the Act of Creation, §. XI and the Effects were all things Created. All things jointly taken together, are the World; and the principal parts thereof are Heaven and Earth. And because Heaven and Earth are not Vacant places, as it is written that the Heavens and the Earth were finished with all the Host of them, Gen. 2. ●. Where the word Host signifies all things in Heaven and Earth. And these are called The Host of them. 1. Because they are Many. 2. Because they were all Created in an excellent order: So Paraeus on the place. 3. Because they were the Ornament and beauty of Heaven and Earth; Thus the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Sepruaguit doth signify. By Heaven and Earth, some understand, by a Metonymy and Synecdoche, all things Created; as though these first words of the Scripture were an abridgement of the first Chapter of Genesis. Others, and upon better grounds, do interpret Heaven to be the Heaven of Heavens, and the Host thereof, which is the innumerable multitude of Angels; And Earth to be the Mass, which was void and without form, and the first rudiment and Seminary of all things Created-afterwards. The first works of Creation, therefore were Heaven, and Angels. The Scriptures tells us that there is an Heaven of Heavens which is sometimes called the Throne and Temple of God, the third Heaven; the place into which Christ ascended, and where he will keep his residence till he come to judge the World. No doubt its a Stately Glorious piece, a place of Beauty and incomparable delight, and therefore called Paradise. In it are many Mansions, where the Saints of God shall ever rest, and enjoy their most excellent Inheritance. Yet this highest place, which is the Circumference of the World, was not Created without the Host thereof, which is the innumerable company of Angels. These were concreated with the Heavens, and are called the Angels of Heaven, and by Creation as the Heavens, so they, are incorruptible and immortal; Spirits, which once began, but shall never cease to live: They are endued with a most piercing understanding, freewill, and an admirable executive and active Power. They were all at first righteous and holy, like unto their God, and had been for ever blessed, as now the Holy Angels he, if they had continued subject and obedient to the everlasting King, who made them. They were made, and that in the Beginning, as appears from Psal. 104. 4. They were made before the foundation and Cornerstone of the earth was ●ay'd. Job. 38. 7. That they were Created long before the World, was Jeroms groundless conceit; And it was Augustine's fancy to think, God made them, when he said, Let there be Light. The Heaven of Heavens with their Host, §. XII was Created in the Beginning, and with them the earth as coaeval and concreated. By Earth as appears from the Text, Gen. 1, 2. was not meant this lowest part and Basis of the World, as now it is▪ for that was Created the third day; but (if we may so speak) that first draught, and imperfect Being, which was (as it were) the rudiment and Seminary of this Lower world, as distinct from the Heaven of Heavens, and all things therein. And if any thing may be called the first matter, this surely is it which was so imperfect, that only the skill and power of God could inform it. And he did inform it, and out of it made first the Elements, and out of them all Mixed bodies. The first Elements was light which may be called the fire, which is the purest, the most subtle, and active of all the rest, and soared aloft into the highest place; and the nature of it such, that it hath great affinity with a Spirit, and is next unto it. The next was the Firmament, which we call the Air: And it was spread like a Curtain round about the Globe of the Earth, and Water; and takes up the space between them, an the Aethereal light or fire: a fit receptacle or subject to receive the Beams of light, and being transparent to transmit them to the earth. The third was the Water which first covered the earth, and stood above the Mountains, but afterwards by the mighty power of God was reduced to the fluid substance which now we see it to be; and gathered together into deep and Vast Channels of the earth, whence the main Ocean and the narrow Seas: and it's diffused into every part of the Earth, through secret subterraneal Passages, as through so many veins: And hence our Springs, Rivers▪ Lakes. The last, the lowest, and the dullest Element, was the Earth: And with it were created Minerals and Vegetables, as Grass, Herbs, Plants, and all Manner of Trees: And with these he first furnished and beautified the earth the third day. The Fourth, he returns unto the Aetherial Part, and creates the Sun, Moon, and Stars: The two first, as greater Lights; the one, for the Day; the other, for the Night, together with the Stars. These are the Lights and Lamps, placed under the Roof, and highest part of the Lower-World. These were made not only for Beauty and Ornament, but also for the benefit of the Lower Globe; upon which, by light and motion, they have great power: And, as the order, wherein they were placed, and their motion in a certain Line, according to a certain Rule, which they always observe, is excellent; so the use and benefit of them is manifold and wonderful. Between these, and the Earth, we have the Meteors, which sometimes are Natural, sometimes Supernatural, and Prodigious. The Heaven thus adorned, the Glorious Creator descends into the Water, and thence produceth Fish, to live, spawn, and swim in the Water, and the Fowl to fly in the Firmament of Heaven, and build and multiply upon the Earth. Amongst the Watry-Creatures, the Whales, and Sea-Dragons are most eminent and terrible. After all these finished, He concludes his Creation with Beasts, Cattle, creeping things, although animate, your irrational. And last of all, with Man, a rational, and noble Creature; whose Creation requires a more particular and distinct consideration. And this is the Genuine Order of Physics, or Natural Philosophy, which should inform us not only of Bodies, but Spirits; which have Nature and Being, and Original of Being, as well as other Creatures. The Creation of Man, §. XIII is that whereby God, according to his Image and likeness, made Man of the Dust of the Earth, breathing into his Nostrils the breath of life, whereby he became a living soul: and Woman of a Rib, that they might have Dominion over the Sensitive Creatures and the Earth, Gen. 1. 26, 27▪ & 2. 7, 22. Or more briefly, It is that, whereby he made man Male, and Female, according to his Image. To know the Creation of man, doth nearly, and very much concern us; not only because we are men, and also excellent Creatures; but also because this knowledge gives much light unto the knowledge of this Kingdom, and tends much to the glory of God, and our eternal happiness. He is the Abridgement of Heaven and Earth, and is virtually the whole World; and therefore styled the Microcosm or Little World. His Body hath affinity with the Earth; his Soul with Heaven and Angels: Like those precious stones, which, though Earth, yet participate of Heaven. He is the Horizon of Time and Eternity, and dwells in the Confines of both, as being contiguous both to the one and other. He was stamped with the Image of God, and was made capable of Heaven, and Beatifical Communion with this Eternal King. To understand his excellency the better, we must consider his Parts and Perfections. The Parts are two: the Body, and the Soul. The Body was made of Dust, and Dust of nothing, at the first. As there was a great distance betwixt Dust and nothing; so there is between Dust and the Body, if we look upon it but as a Carcase; much more if we consider it, as animated by the presence, union, and power of the Soul; and most of all, as glorified. This distance between Dust, and a Body, is so great, that nothing but the Hand of Heaven, and the Art of the Almighty, could make it so excellent a piece. The Matter was base, the Workmanship was excellent and will more gloriously appear, when God, who made it out of the Dust, at first, a Natural Body, shall raise it again out of the Dust, to make it a Spiritual Body. The Perfections of the Body, are these: The Organs, the orderly Composure of them, and the Faculties: For though it be but a Body, and far inferior to the Soul, yet of all other Bodies it is most excellent, as being a fit Habitation for the Immortal Soul, as no other Body can be,— The Organs and Members are many; their order, composure, and dependence one upon another, excellent and curious: the Faculties and Motions are wonderful: They who know it best, admire it most; and know, that the very Conception, much more the Creation is a kind of Miracle. It is not only a fit Tabernacle for the Soul, which was breathed into it from Heaven, but also a fit Instrument and Servant to perform the Works of Righteousness and Holiness, jointly, with the Soul, as directed by it. And as it concurs with the Soul to do good or evil, so it shall partake with the Soul in rewards and punishments: And no Body, but this of man, can be the Temple of the Holy Ghost: and though it be corruptible, and may die, and by reason of sin is condemned to the Dust, from whence it was taken; yet this punishment lies upon it but for a time: and as it is capable of Immortality, so it shall be immortal and glorious upon the Resurrection. Yet that which doth more ennoble, §. XIV and advance man, is his reasonable and immortal Soul, which is a Spiritual Substance, and, as a Spirit, doth animate, act, and guide it, being concreated and made with it, and may, and doth live, when separated from it, The Union of them is wonderful, yet dissoluble, and for Sin is dissolved. It's said, God breathed in his Nostrils, or his face the breath of life, and man became a Living Soul. What Expositors say upon the place, I will not now report; but only observe, 1. That these words speak of the Creation of the Soul; yet especially, as it did animate the Body. 2. That it was not created first out of the Body, and then put into it, but created in it, as it always is: For God creates the Spirit in the midst of Man. 3. That though God breathed it into Man; yet it was no part, nor particle, of God's Essence but an effect of his power. 4. That his Soul was reasonable, and far more excellent than that of Beasts; and therefore termed by the Chaldy-Paraphrast, A speaking Soul; for to speak is a proper effect of Reason. 5. This Soul was created immediately and invisibly from God, in an unspeakable manner, as is signified by those words; And God breathed in his face: And in the face it doth most appear, and manifest itself, according to that saying, Vultus est index Animi. 6. By the Breathing, it was united to the Body, of which it might have kept possession for ever, if Sin had not been a Cause of Dispossession. Yet the second Union by the Resurrection, when God shall breathe upon the Dust again, shall be so firm, as that it never shall be dissolved. What this Soul of man is, we do not perfectly know: And it was well observed of Learned Vives, that God gives us these Souls, not so much to know their Essence, as to use them. Something we know of them, by Reason and Discourse; something by Experience: but most of all, by the Holy Scriptures. The Excellency thereof is clearly known by the Acts and Effects thereof; it understands, and freely wills. The Understanding reacheth all things, and in some manner and measure knoweth God, and reacheth Eternity. In this respect it's said to be all things; because it hath some affinity, and cognation, with all Objectes; and a kind of magnetical, and attractive Power. By this, we discern good and evil; and, according to the Representation made, the Will is affected, or disaffected: For upon a simple Apprehension of a thing, as good or bad, follows naturally and necessarily a Complacency, or Displicency, though not a real and effectual prosecution. It hath also an Executive and Productive Power, to work according to the knowledge of the Understanding, and Determination of the Will, and can imitate the Works of God, though at a great distance. As it is ingenuous in the imitation of Nature, so it models States and Kingdoms, and resembles God, who hath given it so rare an active power, and a principle of its own Actions within itself, without any necessary direction or determination from any Creature without. This active vigour, doth declare the curious and excellent frame thereof; which, if we understood well and truly, we might from thence conclude, that it is a Spiritual and Immortal Substance; and, in some sense, a Ray of Eternal Light. The Perfection of this Soul and Body, §. XV which both make up the Being of a man, is, this, that he was made in the Image and Likeness of God: For GOD created Man in his own Image, in the Image of God created he him, Gen. 1. 27. This Image was the Habit of Righteousness and Holiness, arising from the Spirit of God sanctifying him. The Perfection of his Understanding was this, That he knew his God, and many things else; even all things needful for his Happiness, without any Error. The Perfection of his Will, was the integrity thereof, whereby he was inclined to an Universal Obedience unto all God's Commands, and to love that which was just and good, and hate that which was evil, as he had a power truly and certainly to know them. The Perfection of both in respect of the Body, was this, that he had a perfect Dominion over it, and the sensitive Appetite; and there was no distemper and disorder in the body to incline it unto evil, contrary to the direction and command of the Soul: Neither was it apt to rebel against the Counsels thereof, as now sometimes it is: so that both Soul and Body stood in a direct posture, looking and moving towards God, as just and holy, and was capable of Eternal Felicity. Yet this Harmony and Integrity of Body and Soul, at first, were not such, as that man was indeclinably fixed upon that which was truly good, either by Nature, or extrinsical Confirmation, as one day he shall be: but there was a Possibility to sin, and die. To be essentially and necessarily holy and happy, is proper unto God: To be confirmed in Righteousness, upon Obedience, by prevention of all sin is a privilege of the Holy Angels; and, in the end, shall be the happiness of true and sincere Believers. This Integrity is that whereby Man is so like unto God, who is essentially holy and just. This is that Image which shall be restored and renewed upon the merit of Christ, by the operation of the Spirit, which Adam had in the day of Creation. The Spirit wrote in his heart the Precepts of the Moral Law, as purely Moral: yet this Perfection was not Essential, but Accidental, because Man continued Man, after he had lost it. Besides the Parts and Perfections of man, §. XVI so noble a Creature, a third thing is to be considered, and that is the Sex, which was neither the of Essence of, nor proper to man, but to all Sensitive Creatures. The end of it was Multiplication by Generation. For though all the Angels were created as so many Individuals at first, and never shall increase or decrease: yet it seemed good in the Divine Wisdom, to make of one blood all Nations of men for to dwell on the face of the Earth, Act. 17. 26. And therefore, he first makes only one man, and out of him, and of one of his Ribs, Woman; and of them, all Mankind. Therefore is it said, Male and Female created he them, Gen. 1. 27. So that we have 1. The Creation of their Being. 2. The Image of God stamped upon them. 3. The Sex: So that if we examine the Original of Man, we find him. 1. Nothing. 2. Dust. 3. Man, without any Woman. 4. Woman of Man, without any Mother. 5. Man of man, and Woman. 6. Christ, of Woman, without any Man. Woman was made after man; of man, for man: Therefore, man by Creation, had the Excellency, Priority, and Superiority. Yet Woman, in respect of her body, was of the same Dust and Mould, though not immediately, and of the same Model, and had a reasonable Soul, and the same immortal; was stamped with the Image of God, in the same Spiritual condition, subject to the same Lord, bound to same Laws, capable of the same Felicity; and if she sinned with him, liable to the same punishments. She differs only in this, that she is a Woman, the Female; and he, the Male. He must beget, she must conceive, bear, bring forth, give suck; and so both jointly, must propagate Mankind. She was made of a Rib of man, to signify how near she is to man; and how, as they were one flesh at first, so, upon Marriage, they were made one again. And the Society of Man and Wife, is the nearest in the World, and requireth the dearest love, and should be the sweetest comfort: And this was the end why God created Woman; not only Generation, but mutual Society, Help, and Comfort: For God saw that it was not good that man should be alone, Gen. 2. 18. Man did no ways actually concur to the Creation of Woman; he was merely Passive. God took a Rib from man, without doing the least harm: yet, of this Rib, none but God could make so excellent a Creature, which was animated by a reasonable and immortal Soul, and beautified with his Image. In this great Work of Creation finished, we may observe three things: The first, proper to man. The second, to him, and the Sensitive generative Creatures. The third, common to all. The First, Proper to Man, was the Dominion over the Creatures of the Lower Part of the World: For he was made Lord over them, and the Earth. Therefore, God said, Subdue the Earth, and have Dominion over the Fish of the Sea, and over the Fowls of the Air, and ever every living thing that moveth upon the Earth, Gen. 1. 28. And he made him little lower than the Angels, and crowned him with glory and honour. He made him to have Dominion over the Works of his hands: He put all things under his feet, etc. Psal. 8. 5, 6. And though this same be in a special manner applied to the Humiliation, and Glorification of Christ, Heb. 2. 6. yet it did agree to man in the first Creation. The reason of this Dominion was, because man was a more noble and excellent Creature, was endued with Wisdom and Power, to subdue and order them: They were made for his preservation, service, use▪ God gave them into his hands. And such was the Power of God, that he put the fear of man upon them: and such was the Majesty of Man, continuing in his Integrity, that his Countenance and Presence did strike an awe into the greatest, stronger, and most comely Creatures. Some make this Dominion a part of God's Image: and it's true, that man, in this, resembled God, as Lord and King; and as God's Vicegerent was a Petty God, and Lord of the Lower-World. The Second thing common to man, with the Sensitive, and generative Creature, which propagate, and perpetuate their kind by a successive generation, is God's blessing of them, whereby he gave them a generative power to multiply, and replenish the Earth, and the Waters. This power of Generation, is a wonderful and strange Virtue, which God alone can give, and take away at pleasure: and if he take it away, or deny it, then it's above the power of Nature to generate. The Third thing is, That general quality of all Creatures, as they came from God. For, God saw every thing that he had made, and it was very good, Genes. 1. 31. 1. Every thing was good, beautiful, and perfect in its kind: there was no defect, or blemish, in the Being and Constitution of it. 2. Every thing was good and perfect, for the end and use he had created them. 3. Every thing was good in its order, by which all things were united, and one subordinate to another, and did complete the Beauty of the whole, and made up the great and glorious Frame, which we call the World. The reason of this goodness was, because they were made by a perfect Rule, and every thing severally, and all things jointly did fully answer, and were exactly conformable to that most excellent Model, and Idea, contrived by his Wisdom: So that there was no need, that God should continue this Work of Creation any longer, but might rest, and keep his Sabbath, and take content in his Works. If God, §. XVII in the Beginning, thus created Heaven and Earth, than it follows, 1. That the World had a Beginning; it was not from Everlasting: For there was a moment, a first point and period when it began, and before which it did not exist; and before which God only had his Being from Everlasting, fully perfect, and happy in himself, and could have no need of the World; for it could add nothing to his happiness. 2. That the World, in this respect, was a Work, and an effect, which must needs have a cause, and depend upon it, for its very first Being; without which, it had never been. 3. The efficient cause and Workman, which did contrive and make this curious and excellent piece, was God: For nothing but God had any Being, or Existence before this Work of Creation: Neither could there be any Power of Wisdom, but his, sufficient to produce the least thing from nothing into Being. 4. This great Work, once made, must needs manifest the glorious Power, Wisdom, and Perfections of th● Maker: For, The Heavens declare the glory of God, and the Firmament showeth his handiwork▪ Psal. 19 1. 5. By this Work, God is sufficiently differenced from all other Things, as of far more excellent, and of a far more admirable power: So that by this it's evident, there can be no other God but He: For whatsoever cannot make a World is not God as he is. 6. Therefore He, and He alone, must needs be God: there neither is, nor can be any other: For He is great, and doth wondrous things, and is God alone, Psal. 86. 10. And before: Among the gods, there is none like to thee, O Lord, neither are there any Works like unto thy Works. 7. It's the duty of Men and Angels to behold these glorious Works, and seriously therein to observe his wonderful Power and Wisdom, that so they may admire his glorious Excellency, and with all Humility, adore his Eternal Majesty, who alone is worthy of all honour, glory, and power, for evermore, even for this Work of Creation. 6. If he created all things, and that first of nothing, than all things are wholly his: He hath an absolute Propriety in them, and full power to order them, and dispose of them at Will and Pleasure. And by this we understand, how he did acquire his Supreme and Universal Power. Hitherto Creation hath been considered, §. XVIII briefly, in itself, and as it is a Work, and the first Work of God; and now Order requires, that we return unto the principal and intended consideration thereof, according to t●e Method of my Discourse, as it is the Foundation and first ground of that Regal Power, whereby the World is governed. This Consideration, is expressed in the last conclusion, concerning the Power acquired by Creation. For the World was made, that it might be governed; and none was fit to govern it, but he that made it; and none can govern without Power acquired one way or other. This Power was acquired by Creation, because, by it, God obtained an absolute and perfect Propriety in the whole World, and every part thereof. Amongst men, whosoever makes any thing by his own proper Art and Labour, and that of his own stuff, he must needs have a full right unto it, and a full power to dispose of it: yet no Workman ever made any Work without some matter: yet God made all things without any matter Pre-existent. And in this, is far above all other Workmen, who never made their stust or matter. In this respect He is the sole and total cause of the whole world and every thing receiveth its whole Entity, and every Particle of it from the Creator. From hence it follows, that seeing the whole Entity is Gods, therefore his Propriety is entire and absolute. And if it be such he must needs have an absolute Power to dispose of all things, and to order them as he thought good. And because of this absolute Propriety it is, that they wholly depend upon him for Being, and all things else, and are wholly subject unto him. Therefore, he may give them what Rules he pleaseth, order them to what ends he thinks good, and he hath made them capable of; and also by these, regulate all their inclinations and motions, and bind them to observe his Order, upon what terms he will. This Power, acquired by these means, and grounded upon this Propriety, is original, absolute supreme, universal, Monarchical everlasting. It's originally and primarily in him, as in the Fountain: it's not in the least measure derived from any other. It's absolute, and no ways limited: It's supreme, and no ways subordinate or dependent upon any higher, and above it: It's univeral, and extended to the whole World, as his Territory: It's Monarchical, because the Power wholly resides in one: Its everlasting: and after it's once begun, it continues, and shall for ever abide. In these respects, it's not only different from, but most excellent, and far above all other Power. And as it's acquired by Creation, so it's continued by Preservation, which some make a part of Providence, as in some sense it may be. For by whatsoever his Propriety, and the dependency and subjection of the Creature is continued, by the same his Power is continued: And as by Creation all things were made; so by Preservation, which is a continued Creation all things continue his. There is, indeed, some difference between Creation and Preservation, not only in this, that Preservation presupposeth, and necessarily requireth, the Creation, and all things existent in their Actual Being: But, Creation presupposed nothing but his Almighty Power; but also in this, that in Creation, he made no use of the secondary Causes, and means, as in Providence he doth: yet these means and secondary causes are not used out of necessity: For what he doth effect by them, he can easily do without them. Therefore, the use of them is merely voluntary; and to let us understand so much, he many times omits them. Some things are preserved by Food, which is like Fuel to the fire, which continually seeds upon it; and when it's wholly consumed, or with-drawn, it's presently quenched. Thus the life of man is preserved by Bread; yet God makes this Bread, gives it to whom he will, and denies it when he will: and his Blessings gives it Virtue to preserve that Life; which it cannot restore, once lost; or give, where it is not: Yet man lives not by Bread alone, but by every word which proceedeth out of God's mouth. Where it's had and used, God is the principal cause; and when life is preserved without it, He is the sole Preserver. The continuance of the Creature's Being, doth so necessarily always depend on God, as well as his Powers and Operations, that he need not let loose one contrary against another for their mutual Destruction: but if he once withhold his hand, the most excellent and incorruptible Creatures return to nothing, and lose their entity they obtained by Creation. For as 'tis said of sensitive Creatures, Thou takest away their breath, they die, and return to their Dust, Psal. 104. 29. So it's true of all other things, both severally and jointly; Thou deniest thy preserving Power wholly; they cease to be, and return to their former nothing. Therefore, God in the Holy Scriptures, is so often said to uphold all things by the Word of his Power: and it's said, that by him all things consist. CHAP. IX. Concerning the Exercise of God's Power in general. GOD having thus acquired this transcendent Power, §. I he presently began to exercise the same in the Government of the World; and, as the power is continued perpetually by Preservation, so it is continually exercised. Government is an Act of Power, as Power is a Right to govern, and order those that are subject: and it requires a Superior Understanding, a Superior Will, a Superior Strength: and the more excellent the Wisdom, the more just the Will, the more irresistible the strength of the Governor, the more excellent the Government will be. Seeing therefore, all these concur most eminently in God, His Government must needs be most perfect; as no doubt it is. This Government may be considered, as General, of all things. Special, of some special Creatures. And in both we may observe the Constitution. Administration. For God first constituted an exact Order; and, after that, administered and disposed of all things, according to that Order: This Order was ready immediately upon the Creation: For he did not first make the Creatures without any Order, but in an excellent way: For all and every one of them were made Ordinable to some certain end; and to this they were inclined, and set in direct Positure towards their Perfection. Yet, because Inclination was vain without Motion, he gave them power to move. But yet Motion, without a Rule, might wander and come short of the end; he therefore gave every thing a Rule, that the motion might be Regular, tend directly to, and so reach its end: and the Rule was imprinted in the Creature, as the Pure Morals in Men and Angels. As there were several and distinct Ranks and Degrees of Creatures, so there were several ends. And these ends were not separated at a distance, nor contrary one unto another, but were disposed in an excellent order, and united like so many Links in one Chain. Some were Superior; some Inferior; and one last, and supreme, to which all the rest were subordinate; yet like so many lines did tend unto, and end in that highest, as in one Centre: And that end was not the particular end of some particular Creature, or Creatures: but the universal end of all, which some means did reach immediately; others, at a distance. In the Administration, the Rules were, as Laws, prefixed by God; and the Events of every Motion, were as Judgements and Determinations. And there are some generals in Men and Angels, which come within the compass of this general Administration. And though the Supreme Lord bound all Creatures, by certain Rules, and limited them, yet be reserved a Power to himself, to act above, and besides these Rules at Will and Pleasure; and, if his Wisdom should think good, to new-model the whole Frame of his Government. Hence the Distinctions of mediate and immediate; ordinary, and extraordinary Providence: under which last Head, comes in that of Miracles, which are works of transcendent Power, above the activity of the Creature; wherein God doth not observe the Order established in Creation, whereunto he bound the Creature, but not Himself. They serve, as they are fit for these ends, to let men know, that there is a great difference between his Works, and those of inferior Agents, though he may use their petty efficiency in doing of them: They rouz and quicken the dull and drowsy minds of Men, who are not so much moved with ordinary Works, though excellent. The Sun itself, that glorious Light of Heaven is no strange thing unto us, because it gives us light every day; whereas, if it were newly made, and we had never seen it before, we should be amazed, and wonder at the excellent beauty and brightness of so goodly a Creature. They let men know, that they have no need of secondary causes: He can do as much, and far more without them, as with them. They confirm the Doctrine of his Messengers, and make those high and mysterious truths, which are strange, and above the Rules of Reason to be credible. They are not frequent lest they should prove ordinary, and not so effectual to mo●e the hearts of men: And they are either Works of Mercy, as those of our Saviour were, or Works of Judgement; and so they manifest not only his wondrous Wisdom and transcendent Power, but also his Justice, and his Mercy. They supply the de●ects of inferior causes, and manifest, that God is not tied to the Order prescribed to the Creatures, in the Creation. In this Providence, §. TWO which, though excellent, is inferior to that which directs the most excellent Creatures to their eternal estate, we might observe the Instincts. Virtues, Operations, Multitude, Variety, Order, and use of things oreated, and the universal extent of their Administration. As the Creatures are many, and to us innumerable, and very various, according to their Forms and Characters imprinted upon them; so their Instincts, Virtues▪ Operations, are many and various, as their effects also be. And whereas this Multitude and Propriety, might be a cause of Confusion, and turn them into their Old Chaos, and also would distract and perplex all the Wit and Wisdom of Men and Angels to prevent it; yet this Administration is such, that they are all, and every one, by it, kept in order. Every one severally, and all jointly, have their rule, keep their place, observe their order, and by the Eternal Power, and Wisdom of God, are governed with ease, as though they were but one single Creature. The use of all this is, to make them all, and every one subservient to the main end, to minister unto man; to be Instruments in the Execution of the Judgements, and Collation of the Benefits, which the great and everlasting King doth distribute in that higher Administration of his special Kingdom; and to manifest that there is a supreme, intelligent Agent, who makes, moves, order all things. Yet we take little notice of this, but look upon the Works of God like Children, or rather irrational Brutes: Otherwise, we might see the hand of Heaven in every thing, even in the least; much more in the greatest, and most of all in the whole Body. This Providence extends not only to some few things, §. III or to the greatest, and most noble, and excellent, but to all and every one. For, are not two Sparrows sold for a Farthing? and one of them shall not fall upon the ground, without your Father. But the very hairs of your head are (all) numbered, saith our Saviour to his Disciples, Math. 10. 29, 30. For he that makes, and preserves all, and every several thing, must needs order them; and all events, even the least, and also those which are ascribed to Chance and Fortune, come under the Regulation and Limitation of this Providence: Yet God's care of the Whole, is greater than of the Parts, and of the most noble, than of the meanest Creatures. CHAP. X. Of the special Government of Angels. AFter the general Government of God, §. I or Exercise of his Power, follows his special Administration and Ordination. This special Government differs from the general, in the Subject, the Rules, the End. The Subject is the intellectual, and immortal Creature, endued with freewill, and considered in his Moral and Spiritual Capacity. The Rules are properly Laws, binding to obedience, or punishment. The End, is a more eminent Manifestation, of the Divine Perfections, in the Rewards and Punishments, not only Temporal, but Eternal, of those noble and most excellent Creatures. Therefore, it may be described to be, An Ordination of God, whereby the Intellectual and Immortal Creatures are directed, or ordered to an Eternal state of Felicity, or Misery. Government, properly so called, according to some, is an Order of Superiority, and Subjection. And to govern, is a Moral Act, and presupposeth a Superior invested with Power, and certain persons subject to this Power. The general nature of this special Government, is Ordination: and herein it agrees with the former Providence. This Ordination necessarily required, that an Order should be established, and then observed. The subject of this Ordination, is the intellectual and immortal Creature, endued with freewill, as he is such. For the subject must be intellectual, or else he cannot understand a Law; and must be Immortal, or else he cannot be capable of an immortal and eternal estate. And must be endued with freewill, or else he can neither voluntarily submit unto a Superior Power, or so obey, or disobey, as to be capable of Punishments, and Rewards. The Rules of this Ordination, are Laws binding to Obedience, which is the condition of Reward promised; or unto Punishment, upon Disobedience threatened. The Rewards and Punishments, are rendered by a just Judgement, upon certain Evidence of the Violation, or observation of the Laws. This Government is of Angels. §. TWO Men. For these only are Intellectual and Immortal, and capable of an Eternal Estate. The first, is that of Angels, whereof the Scripture speaks little, as being revealed and written for man. In this Government, the power of God was exercised, both by the Constitution of some certain Order, and observation of the same. The Constitution delivers and determines that Fundamental Law of his own Sovereignty, and the Angel's subjection. As by Creation, God acquired a Properiety in them, as well as in other Creatures, and a power of Dominion over them, and by it they were absolutely subjected to him, as intellectual Spirits. This subjection was natural and necessary: for God could not create them independent upon his absolute Power because then they had not been Creatures: yet he might make them subject unto himself, and not bind them to subjection, upon some positive Penalties, as he might bind them unto it, without any promise of Reward. Again, he might, by Law, bind them to obedience or punishment, without any solemn Contract or Covenant, wherein they should engage themselves by a voluntary submission to his Power: yet it's very likely, as in all Government, the first thing is, the establishment of the Sovereign Power of the Prince, or Governor; and the Allegiance and Fealty of the People; so it was here. This was the order which God observed in the Constitution of the Polity of Israel. They must enter into a Solemn Covenant, and promise subjection and obedience unto him as their Lord and God before he publish his Laws, Exod, 19 8. This Fealty they likewise promised unto Joshua, before he took upon him to command them Josh. 1. 16, 17, 18. So likewise Saul, and David, though both design by God, yet must first, before they can resign, be acknowledged by the People. And it's most suitable and agreeable to the Government of intelligent and free Agents; That the subjection, which doth arise and result naturally, necessarily and immediately from the Creation, did not make them liable to, though deserving of punishment, if they should do something that was not just, seems to be employed by that of the Apostle, The Law worketh wrath: For where there is no Law, there is no transgression, Rom. 4. 15. Where we may observe, 1. That Wrath is punishment. 2. That Punishment, is from transgression going before. 3. That there can be no Transgression, where there is no Law: This Establishment and Determination of the Sovereign's Power, and the People's subjection, is the Foundation of all Government, and might be called, The Fundamental Rule and Law. After the Constitution, §. III followed the Administration; which word I take in a large sen●e, so as to signify and include, not only Jurisdiction, but Legislation too. Whether this be the common signification of the word, in most Authors, I do not much weigh, seeing I have given mine own sense. In this Government of Angels, which no doubt is wonderful, we have 1. The Legislation. 2. The Judgement of God. For (no doubt) God gave them Laws; and according to their obedience, or disobedience, judged them: for both these are evident out of Scripture. What Laws God gave them, in particular, we know not: That they were bound to continue righteous, and holy, as God made them, and to love God, and one another, there can be no question. These were Principles written and concreated (if I may so speak) with them: yet, that upon the Performance, Eternal Glory, and Security of the same would follow; or, that upon the non-Performance, eternal punishments would be inflicted, could not be so clear, by Creation, unto them. There was another Law, whereby they were obliged to observe that order amongst themselves, which he at first instituted: For there is an Order and Polity amongst the Angels; but whether Monarchical, or some other, we know not. If the Devils, those Apostate Angels, do observe the order of their Creation, it seems to be Monarchical: For we read of the Prince of Devils, the Prince of the World, the Prince of the Power of the Air (or Darkness) as the Word doth sometimes signify. What their Duty was, in respect of Man, or of the other Creatures, is not so evident. It's certain that the Holy Angels are Ministering Spirits for the good of God's servants, and Sons, since the fall. Though the Pure and General Morals of the Decalogue did bind them; yet, as that Law was given to Adam, to Israel, or to the Church-Christian, it could not bind them. For therein there be Duties proper to Man, and such as no ways can agree to Angels: And here I might take occasion to explain the Moral Law, but this I reserve till I come to speak of the Laws of God as Redeemer by Jesus Christ, exalted at his right hand, and reigning in the Brightness of eternal Glory. For there were Laws of Righteousness, and Holiness, and moral duties given to Angels, to Adam, to the Heathen, to Israel, to the Church-Christian, as shall be made manifest hereafter. After Laws Moral and Positive, §. IV follows Judgement: and upon the observation and violation of the same, God began to exercise his Jurisdiction and to judge the Angels: And this was the first Court God kept, and the general Assizes, wherein all the Angels were convented, and rewarded to punished according to Observation or Violation, of the Laws given to them. The rule of this judgement were those Laws; The Object, Angels, obeying or disobeying; The Retribution was, of Rewards or Punishments. That many of the Angels sinned and transgressed those Laws, and many did obey them, the Holy Scriptures make evident. And here it's to be noted, that the Sin of Angels was personal. For in one sinning, all did not sin; in one condemned, all were not condemned, though by one man sin entered upon all mankind; and by sin, death: Some one o● few of the Angels might be leaders in this Apostasy, and by their example and Persuasion pervert many. That vision of the Dragon, and his Angels, Revel. 12. 7. may seem to imply some such thing: But whether it be so, or otherwise, it's certain, a multitude of Angels sinned and revolted under one Head and Prince, under whom they continue Revolters unto this day. And here I might take occasion to speak of sin in general: but I defer it till I speak of the fall and sin of Man. What the first sin of these immoral spirits was in particular, is not so clear, as it's clear they did sin. And therefore we must observe, 1. That they sinned. 2. Were judged and condemned. 1. They sinned, 2 Pet. 2. 4. They kept not their first estate, or Principality, but left their own habitation, Judas v. 6. which seems to imply their Ambition, through which they aspired higher, as discontented with their Station, wherein God placed them at first, and so violated the order established by him▪ were murderers and liars from the beginning, and abode not in the truth, Joh. 8. 44. And he sinned from the beginning, 1 Joh. 3. 8. That they sinned, signifies unto us their Disobedience in general: That they abode not in the truth, kept not their first state or Principality, seems to be their first sin. That they were liars and murderers, doth point at their Envy and Malice against man, which moved them to seek and contrive his ruin. And upon this, many think their condition desperate, and their eternal punishment unavoidable: But this is certain, it did aggravate their former sin, and made their punishment more grievous: which punishment is expresed in the said texts, That God spared them not; that he cast them down to Hell▪ as some turn it. But Judas explains the meaning; That they are reserved in everlasting (or invisible) Chains, under darkness unto the Judgement of the great day. And he accursed them: The sentence, passed upon them, was a sentence of condemnation, and the execution was that curse of excommunication, and their Banishment out of Heaven, and the light of glory, the confining of them in darkness, and the binding them over to the Punishment of the great day of Final Judgement; and so, that their eternal misery and torment is inevitable. And these places, with others, inform us, That their Punishment is not Consummate; but shall be far greater than now it is, When at the great and last day, they shall be cast into the Lake of fire and Brimstone, and tormented with eternal pains without any intermission. Their Punishment for the Present is loss of Heaven, and Light; Darkness, imprisonment, fear and torment, in the remembrance of that dreadful day. And this judgement passed upon them is an example to us sinful Wretches, to take heed of their sins, lest we be sent into that eternal fire prepared for the Prince of Devils, and his Angels. The judgement of the rest of the Angels was passed at the same time. §. V And therein we may Consider, 1. Their obedience. 2. Their reward. Their obedience is employed by the disobedience of the Apostate Angels: For i● this was their sin, that they abode not in the Truth; then the obedience of the rest of the Angels, was, that they abode in the truth, were contented with their Station, and ●oved man upon whom God's Image was stamped. They were found humbly subject unto the Power, and obedient to the Laws of their glorious, and Eternal Lord and Sovereign: and that in the day of their great trial, when the rest of their fellow-Angels revolted, rebelled, and became murderers of mankind. Their reward was agreeable to their loyalty and obedience: And it may be considered as inchoate, and received in part; or, as Consummate. As begun and received in part, they continue in the happy condition, wherein they were created, and are confirmed, and secured there in: And their joy and happiness must needs be great; because they enjoy the Glorious habitation of Heaven, though many times sent from thence; They see the face of God, have free access unto, and stand before the throne of the Eternal King. Their glory peace and joy are never interrupted by fears, troubles, grief: And though their confirmation be not expressed, or expressly delivered, yet its several ways employed. For we never read that any of them sinned, or fell from God, since the time of their first trial; That they are called the Holy, and Elect Angels, That they are Angels of Heaven, of light, and not of darkness: that they do his Commandments, harkening to the Voice of his Word, Psal. 103. 20. That they ever praise God; that they protect the heirs of Salvation, and are Ministering Spirits for their good, that they execute Gods judgements, and are his Servants and Ministers in the government of the World, and are subject and obedient unto Christ now glorified: and all this may amount to a Confirmation. Yet their reward may seem as yet enjoyed only in part, and not consummate, neither shall be till the last Judgement. For as yet the work is not finished; all enemies are not subdued; the date of Christ's Commission is not expired, the number of the Saints is not yet finished, the dead not raised, and therefore neither they nor Saints are fully glorified, nor compacted into one entire body under Christ their he●d, and one day they shall be, when the Sun of glory shall shine upon them in his full strength, and perpetually abide in his Meridian. God's will is, that they should not be perfect without us: That these Angels continued in obedience, it's an excellent example to persuade us after we are once converted, and born from Heaven, to Persevere unto the end: The race is not long▪ and the Prize is incomparable: We shall be as they are. Their Confirmation and Assurance of eternal glory, and full bliss may much encourage and comfort us: and so much the more; because they rejoice at our conversion, are Ministering Spirits for our good, pitch their tents about us, have a charge to keep us, protect and guard us in all our ways. And they will do what they can, (and much they can do) to promote our eternal Salvation: and the least and meanest of God's Saints is not without a guard of Angels. That they continued Loyal and obedient, was not from themselves, but from God who made them, and did assist and strengthen them, so as to prevent their fall: And their confirmation, and glorious reward, issued from God's free love. Therefore they are bound to give all Glory, Praise, Honour, and thanks to him that sits upon the Throne and lives for ever, and ever. That their fellow Angels sinned, it was not from any desertion of God, but their own free will and choice. CHAP. XI. Of the special Government of Man. AS God Created the Angels before he made man; §. I so he began to govern and order the Angels before he began to govern man: and therefore this government follows the former: and is partly the same, partly different; though after the last judgement, when they shall be united in one body, it shall be more the same then now it is. They are both of them the Subject of God's special Ordination; They are both intellectual Creatures: They are both endued with freewill: and so capable of Laws, punishment, reward: they are both ordinable to an immortal estate; They have both the pure moral Laws, and rules of Judgement. Yet as they differ much in themselves, to the Ordination of them is different in many particulars. Angels are Spirits without bodies; Men are bodies with spirits: And according to this difference the government was different, as shall appear hereafter. This government of man, as it is the principal Subject of the Scriptures, so it shall be of this discourse, and takeup the rest of the Doctrine following: wherein I shall be far larger than formerly I have been. This special government of man is twofold: §. TWO 1. That wherein God exercised his power acquired by Creation: 2. That wherein he exercised his power acquired by Redemption: or more briefly, it's, The Government of God as Creator. Redeemer. As God by Creation became an absolute Lord, and had an unlimited power, so he reserved the same in part both in the government of Angels and men. For though he bounded and limited them, yet he sometimes exerciseth an Arbitrary power above his Laws, and hath bound himself only by his promises: And therefore when men had Violated the order and Laws of Creation, he was at liberty, and took occasion to alter, and new model his government. And hence the twofold government of man, which take up the greatest part, and, in some respect, the whole book of God in the Historical, the Doctrinal and the Prophetical parts thereof, And hereafter I will call the one the first, the other the second government or ordination of man. This government is neither the natural government, §. III which hath the same rules of general Providence, which that of other Creatures hath, so far as it agrees with them. Neither is it the government, wherein Angels have power over men, and are used as Ministers by God; nor that civil government, whereby man as God's Vicegerent ruleth over man as his Subject: but it considers him in his spiritual capacity, as he is ordinable to an immortal estate. It's true, it presupposeth the three former ordinatious, and makes use of them all, especially the Civil as subordinate unto it. It's certain that mankind once 〈◊〉, and divided into several societies, could not long continue in any tolerable condition, without some order of government in Families, Vicinities, and greater Communities. Therefore as God assigned them their several habitations upon the ●ace of the Earth, and divided them in several tribes, and Societies according to their Vicinities; so he ordained an order of superiority, and subjection amongst them, and communicated some portion of his power to some: in which respect they become God's deputies, and are called Gods; and subjected others unto them: always reserving a Power to himself, to ca●● down one, and ●et up another, and sometimes one or more out of the dust, from the Dunghill, and of the basest of the People. For the Crowns, and Sceptres of the World are in his hand, and he disposeth them at his Will and Pleasure: Besides, He hath given them certain rules of Wisdom and Justice together with a great strength, and power of the ●wo●d; whereby they are enabled to Model and Administer Commonweals of great extent, makes Laws, and Officers, and execute Judgement. And the end of all this is Peace and Concord, that men may serve that God in obeying the Laws of this Spiritual & eternal Kingdom, and attain a more glorious and excellent estate of eternal felicity. The differences between these two governments are many: For in the Civil the Governor is man; his power reacheth only the body and temporal estate; His wisdom and justice is imperfect; his immediate end is justice and honesty amongst men for temporal Peace; His Laws, Judgement, Execution tends no further; He is subject to God and accountable; and his power is perpetuated by Succession, and in the end shall totally determine, and be dissolved. In this government, God is the Governor, the souls and consciences of men the Subjects; the wisdom, justice and power thereof perfect, the end is Spiritual Righteousness and eternal peace, to which the Laws and judgements do effectually tend; it continues for ever; and the estate which it order men unto is everlasting; and it hath the Civil government subordinate unto it, and in some respect a part of it. That there is a first, §. IV and second government, I take it for granted, and shall afterwards prove it. The description of the first, is this: It's God's ordination of man, whereby he bound all mankind, in one man, made holy and righteous, and subjected to Him, unto Perfect and perpetual Obedience, or death: and according to his Obedience or Disobedience passed judgement upon him. That there was such a government may be proved from many places in God's book. I will instance in that one: As by one man, sin entered into the World, and by sin death: As death passed over all men, etc. Rom. 5. 12, 13, 14. In which words we may observe, 1. That there was sin entering into the world: 2. That sin presupposeth a Law; a Law the power of the Lawgiver, and the subjection of the party sinning. 3. We have the sin of one man, and the sin of all men. 4. That this sin entered by one man, and was from him derived unto all. 5. There was death which is Punishment, and the death of one man, and the Death of all, and that for sin, and the sin of all. 6. This death presupposeth Judgement, and the execution of the same because death passed and reigned. 7. This sin and judgement began with one man, and that was Adam. 8. As there can be no judgement or punishment but of sin, so there could be no sin without a Law. 9 This Law was given to Adam, and it was the Law of the Tree of knowledge of good and evil, annexed to the moral Laws: All this may be clearly understood by the History of Moses, Gen. the 2d. and the 3d. Chapters. In this description, We may observe, §. V 1. The constitution of the government, in the Sovereignty of God▪ and the Subjection of man. 2. The administration in the Laws Judgement of God. For the subjection of man unto God his Sovereign, we must consider, that it may be threefold, according to a threefold ground▪ For it may arise 1. From his total and absolute dependence upon God, both in his Creation and Preservation. 2. From his Voluntary submission. 3. From God's Command. The two latter add nothing to God's Power, which by his absolute Propriety is absolute, and so great that it cannot be greater: yet it may add unto the obligation, and bind man more strongly both to subjection and obedience. There is some resemblance of these degrees of subjection in the Israelites, who though they were subject unto God by Creation, and Preservation, as all other men were, yet as they were free men, they received a new and better kind of Being, by that great deliverance from Egypt, and the Egyptian bondage, and so 1. Became Subject to God in the first degree. 2. They voluntarily submit, and receive him for their Lord and God, and engage themselves, to serve him and obey him, Exod. 19 8. Deut. 5. 27. And they avouched the Lord their God, Deut. 26. 17. This was their allegiance and fealty, whereby they became his Servants and Vassals. 3. God commanded, and said, They must have no other Gods. This Voluntary submission, and Promise of obedience on man's part, and the Promise of Protection▪ and reward on God's side, seems to be a kind of contract, and together with the condition, a Covenant. That there was any federal contract between God stipulating, and man restipulating at the first, is not so express in Scripture. But that, in the constitution and fundamental Law of God's Sovereignty, and man's subjection unto God at first, there was something Positive, wherein God limited his absolute Power; is certain. And this is evident from the tree of Life, and the Law concerning the tree of knowledge of good and evil, and the threatening of Death, and that God made Adam the head of mankind, and as such did stipulate with him, and bound both him and his, by the same Law. And the Contract seems to have been confirmed by solemnities: For the two Trees in the midst of the Garden imply so much. And whereas some make the Promise, and the threat to be a Sanction to confirm the Law, it's certain that the Command of God did bind with full power without any such Sanction: only the Promise did bind God upon man's performance of his Duty; and the threatening made man liable to Punishment upon Disobedience. After the Constitution follows the administration of this first Government: §. VI For constitution must necessarily go before, or else there can be no Regular administration: and administration must follow, or else the constitution will be in vain. The body of man must first be made up of all his members united unto the Head, and amongst themselves, and then the head must give lie, sense, motion and direction: So these bodies politic must first be moulded, and made up of Sovereign and Subject; and after that it's once animated, and hath received Being, and life Political, it begins to Act: The Sovereign begins to Protect, and Direct, and order by Laws, and judgements; and the People continue their subjection, loyalty and obedience, and according to their regular or irregular motions they are judged. And this I call Administration, whereof There are two Parts, Laws, Judgements. The first Work of God after the constitution, was Legislation or giving of Laws: For so God dealt with Israel. 1. They avouch him to be their God, and submit unto him, and promise obedience: And after that, 2, He giveth them Laws which are not only rules to direct, but have a binding force, so as to give the obedient a right to rewards, and make the disobedient liable to punishment. So Jethroes advice to Moses, as Governor of the People as subjects, directs him, 1. To teach them Laws, than 2. To appoint officers, and judges, and so to proceed to judgement. This Legislation was the first part of the administration, whereby God bound man holy and righteous, to perfect and perpetual obedience, with a promise of Life upon that condition, or unto death, if he once disobeyed. The party to whom God gave these Laws was Adam, and in him all Mankind: and he being made in the Image of God, righteous and holy, had power to understand, and perfectly obey these Laws, and continue in subjection and obedience. The obligation was strict, and required perfect obedience; without any promise of Pardon, if he once offended, and by constant obedience he might obtain Life. These Laws are Moral, §. VII Positive. And both may be considered, as a rule of Man's Obedience. God's Judgement. I mean by Moral such as are contained in the Decalogue, and tend more immediately unto Righteousness, and holiness, and issue more immediately from the Love of God, and our Neighbour, which are the Principal duties of that eternal Law. Positive are such as require obedience in things intrinsically neither good nor evil, but indifferent. That there were Moral Laws given to Adam, no man can doubt, because he was certainly bound to continue Righteous and holy as God made him, and to love his God and his Neighbour, and to perform such acts as were intrinsically, and necessarily just. That he was bound by Positives, is clear and evident, as appears by the Prohibition to eat of the Tree of Knowledge of good and evil. The moral precepts required the continuance of man's Fealty and Subjection, and prohibited Revolt, Rebellion, and Apostasy in the first place; and in the next place Obedience to all other duties depending upon, and derived from that loyalty and fidelity, and forbade all other disobedience. The Positive law was not merely, concerning a solemn rite for confirmation of the Covenant, as some do conceive, but▪ 1. To signify the absolute Power of God whereby he could bind man to obedience, even in things indifferent, whereof man knew no reason of obedience from the thing, but merely from the Will and Pleasure of God. 2. To try man's heart, and whether he would deny his own understanding, and renounce his own Will, & wholly resign up himself to the Wisdom & Will of God: and in these two respects the breach of a Positive law may prove most heinous. Man's dominion over the Creatures, and giving them names, and Marriage, are rather reducible to the more general Providence, though the duties following upon Marriage, and required in the Use of the Creatures, may have their place amongst the Morals of this special government. What other Positiv●s▪ besides these, concerning the Tree in the midst of the garden is not easily determined, neither is it needful to know them, if there were any other. But these Morals, and Positives, were the rules of man's obedience, in respect of the precepts and prohibitions: The one bound man unto good, and so to conform to the Will of God; The other bound him, not to do evil, or any thing that God did not approve. These Laws are a rule of God's judgement in respect of the Promises, §. VIII & Comminations. By Promises God bound himself to Man, to reward and bless him for his encouragement to obedience: and the reward being sweet, excellent and very desirable, was a mighty Motive unto Performance of duty. By the Commination, he made man liable to punishment, if once he disobeyed: and death was so terrible, that, to the rational Creature, it was a mighty and strong restraint. The thing promised was Life, and the same not only bodily and spiritual, but eternal: Yet this life was not a new being, but the happiness of the former Being. And this happiness was not merely a continuance of that present estate, he enjoyed in Paradise but a far higher condition which might reach Heaven, and come near the bliss of Angels: This seems to be intimated, because the Tree of Life is used by the Spirit to signify that Eternal Life which is to be enjoyed in the Heavenly Paradise, Rev. 2. 7. Death which was threatened, was not only a dissolution of Soul and Body, begun in the miseries of this Life, but also spiritual and eternal punishments. For it's opposed to that eternal Life we obtain by Jesus Christ, Rom. 5. 21. and 6. 23. Without this Promise man could not have had upon his obedience any right unto, or certain hope of, eternal Life, and that felicity which was suitable to his intellectual and immortal being. And if man obeyed, God was absolutely bound by this promise to reward: If he disobeyed, Man was liable to be punished, though God was not absolutely bound to Punish: Yet to vindicate the honour of his Law, his will was, that some punishment must be suffered before he would Pardon and Save. CHAP. XII. Of Sin in general; and the first Sin in particular. AFter that God had given man Laws, §. I and man began to observe or violate the same, God began to exercise his universal, and supreme jurisdiction, not by Delegates and inferior Judges, but by Himself. The proper subject of this judgement was man, as subject to God's Power, under his Laws, and observing or violating the same. For, As the Law determins jus observandum, and so prescribes man's duty; So judgement considers jus aut Observatum, aut Violatum, as Observed, or Violated already. The Act of this judgement was to render to man according to his Works in general; and in particular as men's works are good or bad, agreeable or disagreeable to his Laws, to reward, or punish. For judgement is a Retribution, and the end of it is justice in the execution of his Laws, for the happiness or misery of Man, according to his doings. And here by the way we may observe, that as the Law is de actibus futuris, of future works; So judgement is of Acts past. And here it may be doubted, Whether God gave any command of Habits? And this is easily resolved: for God bound man to habitual righteousness, and holiness, so far as Habits did depend upon Acts: For as an habit is acquired by Acts, and former habits strengthened and improved, and demerit prevented; so by disobedient Acts, the Active Power to righteousness is not only Weakened, but in danger upon demerit to be taken away by the just Judge. God gave man sufficient power to continue such as he made him, and to perform perfect obedience, if he by sin did not deprive himself of that Power. According to man's obedience, §. TWO first, and then his disobedience, God proceeded to judgement, first in rewards, then in punishments? For man did not sin instantly, and immediately upon his Creation, but continued subject and obedient for a certain time. But how long we cannot punctually determine. But long it was not before he was tempted and did transgress. Whilst he performed his duty, and observed his Creator's Laws, his condition according to God's promise was very comfortable: His Dominion over the Creatures was continued; Paradise his habitation; the holy Angels his Friends; the Creatures his Servants. He had free access to the Tree of Life; enjoyed sweet Communion with his God, who continued his Sanctifying Spirit in him, and all necessary assistance unto him, His peace, joy, content, hope, were excellent, He was free from that fear, shame, misery, pain, curse, and punishment which followed upon his Sin: and happy he and his had been if he had walked constantly with his God. And thus whilst he was innocent without any fault, and obedient without any sin; God dwelled with him, and made him happy, without any misery. Only this was wanting, that as he had not perfected his obedience, so he was not confirmed and secured in his blessed estate, as the holy Angels are, and the Saints shall be in glory. What his happiness should have been, and when consummate, if he had Persevered, we do not certainly, and distinctly know. The hour of Temptation seems to have been the hour of Trial; and it's very Probable, that if in that conflict he had proved steadfast and Victorious, he and his might have been blessed for ever. But Man being in honour abode not: §. III and being tempted, sinned: and aspiring higher, and seeking by doing that which God had forbidden, to attain the higher pitch of glory, was devested of his Honour, and deprived of his happy estate. And here Divines take occasion to speak of sin in general: And though I might have entered upon this subject, when I spoke of the fall and condemnation of many of the Angels, yet because the Scripture speaks most of the sin of man, therefore I will follow their example and practice; and 1. Speak of sin in general. 2. Of the particular Sin of Adam. The general nature of sin, is, disobedience to the just command of a Superior: and because disobedience is opposed to obedience, therefore it will not be amiss to inquire a little into the nature of obedience. Obedience is not of Physical, but moral and political consideration. For it presupposeth an intelligent, and free agent, and the same subject to the Power, and bound by the Laws of a Superior: for where there is no Superior Power, there can be no Law; and where there is no Law, there can be no obedience, or disobedience. Whether the immediate subject of obedience be acts or habits was formerly determined in some manner: but here you must observe, that intelligent and free acts, inclinations, habits, especially Acts, are the subject immediate and proper of obedience: and the proper and first subject of it is the will, and heart, the acts whereof are intelligent and free, and no other acts else. This is the reason why God so much requires the heart, and will not accept any, the greatest offerings and services if performed without the heart. To this obedience 'tis necessarily required, that the will freely subject itself to the power of the superior, and exactly conform unto his will, and command in all inclinations and motions, so far as it is bound: in which respect the will must be no will in itself. In this particular whereof we speak, the subject is man, who is an intelligent, and free agent; The superior is God according to the power acquired in Creation: The rule of obedience is the Law, both Positive, and moral: and his obedience is a conformity both in subjection and acting, according to the will and command of God. The Principal subject of this obedience as an adjunct, and cause of it as an effect, is the Will and heart of man; which is the proper seat of Integrity, and Perverseness: For other Acts are so far good or bad, as they depend on the Will, and are so called extrinseca dominatione, and by Participating their qualification from the Will. As it is in, this particular obedience required of Adam at the first, so it is in all the other acts of obedience performed to God. Sin in general is opposed to this obedience, §. IV and is a disobedience to the Laws of God, not of Man, or any other superior, in strict sense. Otherwise in a large sense, the Laws of men may be the laws of God, and their power his Power, and it's God's law and will that they should obey their Laws, and submit to their Power. For as the Wisdom of God is the first rule, so the will of God expressed in his law, is the first binding law. That sin is a disobedience unto a Law, and the Law of God, the Apostle informs us in these words, Sin is the transgression, or rather disobedience to the Law of God, 1 John 3. 4. For so the Apostle is to be understood as appears by the context. This Sin is so unbeseeming that nature, and place of men and Angels, wherein God created them, as nothing more; and so stains them, that when they see themselves, they loath and abhor themselves, so as they cannot endure to look upon themselves. It's the basest thing in the world, and most pernicious unto him that is once guilty of it. It's a Deviation from the best rule of divine Wisdom, and a disagreement with the most just and holy God: It's a contempt, or at least a neglect of the eternal power of this glorious King. It makes our own imaginations, and the suggestions of the Devil our rules, and our own lusts our Masters, as though we were not subject unto God. It deprives us of eternal light, and is the perpetual fuel of Hell-fire: and the desert thereof is very dreadful. For these reasons God hates it, forbids it, threatens it, gave both men and Angels at the first, power against it; and for it, not repent of & pardoned, he casts both men and Angels out of his presence into utter darkness, and torments them with eternal fire. Yet all Sins are not equal, §. V as the punishments deserved are some less, some greater. And here I might enlarge and discover the several sorts, the aggravations; the Consequents of Sin in general. 1. For the kinds and distinctions, they are many: For we hold that some sins are against the Law, some against the Gospel, some against God, some against man; Some of omission, some of Commission etc. And these distinctions may be tolerable in some sense. 2. The degrees and aggravations are very many, and might be observed out of Scripture▪ and reduced into method as is done by the Learned and most judicious Doctor Chapel, in his Method of Preaching. The Crucifying of Christ, the Lord of glory was an heinous crime; yet some who had an hand in it were ignorant. For so our Saviour prays, Father forgive them, for they know not what they do, Luke 23. 34. Yet others did it maliciously, and contrary to the clear light of their Conscience: and concerning these the supreme Judge is solicited, and desired to add iniquity unto their iniquity, Psal. 69. 27. And there is a sin against the Holy-Ghost, which according to the rules of Gods eternal justice renders the parties sinning incapable of remission. Such is the Blaspemy against the Holy-Ghost, Math. 12. 31. and the Apostasy of Christians, having once received the knowledge of the truth, Heb. 10. 26, 27. Paul was a Blasphemer, a Persecutor, and injurious, yet he sinned ignorantly, and in unbelief: and upon his repentance obtained mercy, 1 Tim. 1. 13, 16. The knowing Servant neglects to do his Master's will; so doth the ignorant Servant too: yet the sin of the former, is greater than the sin of the latter; and their punishment must be commensurable to their sin, Luke 12. 47, 48. These places I observe, to let you understand and put you in mind, 1. That sin is not in the outward act properly and immediately: for several persons may do the same act, and yet not be equally sinful: there may be a great inequality in the sin. 2. That there are degrees of sins, as there shall be of punishments. 3. That the more of will there is in any sin, the more heinous the sin is and it's the principal, and intrinsecall aggravation of it. This greater measure of Will appears to be, and manifests itself 1. In such as have helps, means, power to do that which is just, and many and powerful restraints from sin, and yet commit it. 2. In such as have many helps, means, motives to repentance, and yet continue senseless and secure. 3. Those are most heynons, which proceed not from ignorance and infirmity within, nor from violence of temptation, opposition, and impediments without, but from the pure and mere malignity of the Will. Ignorance, infirmity, and strength of temptation, make sin, less, the more excusable, and pardonable. Yet we may wilfully, or at least carelessly cast ourselves upon temptation; be ignorant through out negligence or wilfulness; we may go on in sin, till it prove habitual, and make us Slaves unto our own lust; We may give way to one sin, as Drunkenness, Covetousenesse, or Ambition; and so necessarily entangle ourselves in other sins, which those once having possessed our hearts make unavoidable. In these cases sin is less excusable, because we are the cause of our ignorance, infirmity, and disadvantage. If any say, that to intend murder, and act it, is more than barely to intend it; the Answer is easy: That if any not only intend it, but proceed, if not hindered, to act it; that doth manifest more of will and inclination to be in the heart, then if he should only intend it, and yet when he hath power, doth not act it. And so of Adultery and other sins. 3. There be aggravations extrinsical, as from the qualification of the party offending; from the party offended; from the circumstances of time and place, and such like; which I pass by, and come to the consequents of sin: And they are of three sorts: Such as follow, 1. In respect of sin itself. 2. In respect of the Lawgiver and the Law. 3. In respect of the Judge and judicial process. 1. In respect of sin itself, the consequents are 1. Slain, because it's filthy. 2. Shame, because it's base. 3. Weakening the inclination to good, because it's contrary. 2. In respect of the Lawgiver and the law, the Consequents are, 1. Offence. 2. Blame; for it makes the party accusable and chargeable with it. 3. Gild, because it makes liable to punishment. 3. In respect of the Judge and judgement, the consequents are, fear, sorrow, conviction, condemnation, and suffering of punishment, if not pardoned. And the punishment deserved by m●n, and inflicted by God, is, not only loss of that good which we enjoyed whil● obedient, & by obedience might have obtained, but the pressure of all evil threatened in the Law, which the party hath justly deserved. For God doth punish men in their Persons, Bodies, Souls, Name, Friends, Goods, and other ways; and doth not only take away blessings received, but denies, and that justly, mercies promised; but man suffers many positive evils even in this Life: and yet all these are but the Beginning of Woe everlasting; if not by man's timely repentance, and Gods great mercy, prevented. These things concerning sin in general premisd, ●. VI I proceed to the first sin of Adam in particular, which was the subject of the first judgement passed upon Adam, and all mankind. And therein I will consider, 1. The Sin itself. 2. The causes of it. 1. The sin itself was the disobedience to a Law of God, and more particularly a positive Law; that positive Law concerning the tree of knowledge, of good and evil. This sin in respect of the matter, and the outward Act of eating the fruit of the tree seems not to be heinous. And certainly if there had been no divine prohibition, the act was in itself indifferent: Morally and intrinsically it was neither good nor evil. But to eat of that fruit contrary to God's prohibition, and peremptory commination, was heinous; as being a contempt of God's absolute powers and a breach of the first and great command, from which all the rest derive their morality. And it was a contempt not only of his absolute power, but of his severe justice. And he that doth not regard the supreme and legislative power of any Prince, will not fear to disobey any of his Laws. And it was more grievous for other reasons: For the observation of that Law was very easy, because the thing commanded was the forbearance of, and abstinence from, the fruit of one only Tree, whereof he had not the least need, as having such plenty and variety of so many kinds of delicates. He that will not yearly pay a pepper-corn in acknowledgement of the eminent dominion of a chief-Lord, for a vast estate freely given him upon such easy terms is most unworthy of it. Again the law was clear, and easy to be understood, and he knew it well, and had full and perfect power to keep it, and that without any difficulty. Besides, upon this petty act of obedience the eternal welfare of him, and mankind his Posterity did depend and if he once transgressed it, he had not the least colour to expect any thing, but absolute condemnation to eternal death. Neither could all the Powers of darkness force or necessitate him to touch ●ast the forbidden fruit. To ear it therefore must be a complication of a multitude of heinous sins, as ingratitude, unbelief, cruelty to himself and his posterity. Yet though it was so heinous, yet it came short of, and was less grievous than the first revolt of Angels. For he was tempted, surprised, circumvented; but so they were not. After that we know, §. VII what the first sin in particular is, let's consider the causes: and they are, 1. unblamable. 2. Blameless. unblamable were the persons tempting, and the Persons tempted. The parties tempting were the Devils united in a body Politic under the Prince of Devils, their General and Commander in chief. To understand this better, I will inquire into the nature of temptation; examine, Who the tempter, and what this temptation in particular is. 1. Temptation unto evil and Sin is opposed to the truth of God, to his law, and therein to his Precepts, prohibitions, promises, threats, as they are means to inform the understanding in the truth, and move the Will unto obedience. The end of it, is to blind the understanding, and pervert the Will. It blinds the understanding, either by taking away or hindering the clear light of the truth, or deluding it with falsehood or errors, by representing that as good and just which is evil and unjust, or that which is just and good, as evil and unjust; and if it once cause the mind to doubt of, or deny the truth, it's likely to prevayl●e. For by this means it takes away the fear of punishment threatened, and allures the heart with some hope of good which God did never promise: and this is the way to deal with man, being an intelligent and free creature, whose will in matter of practice can neither be forced, nor necessitated. The weakness of the party tempted, is from the imperfection of knowledge, and integrity. And the more 〈◊〉, active, resolute, importunate the tempter is, the greater must needs be the danger of the party tempted. Yet this is to be observed, that no temptation though violent and subtle can necessitate the will of man. Thus Bradwardine proves excellently and fully, that Voluntas non potest necessitari à causa secunda: No second cause, no not the Devil himself, can do it. This is the general nature of temptation, §. VIII but 2. Who was the Tempter? The History, Gen. 3. makes mention only of a Serpent: Yet no doubt the principal tempter, was far above that Serpent which was a B●ast of the Field, and irrational. Yet from other places we are informed, that there is a Dragon Captain-generall with his Angels, Rev. 12. 7. And lest we should be ignorant, who this Dragon is, it follows that it was the old Serpen●, the Devil, and Satan, who deceives the whole earth, verse 9 For he is the grand-impostor and cheater-generall, as all his temptations are cunning cheats and juggle. He it was▪ who by his lies deceived Eve at the first, and, by her, enticed and surprised Adam, and so murdered all mankind: For this cause is he said to be a Liar, and a murderer, Joh. 8. 44. Though the great temper was the Devil, yet in this temptation he used, or rather abused a Serpent which was more subtle than any beast of the field: In which respect our Saviour adviseth us to be as wise as Serpents, Math. 10. 16. A Subtle Creature was a fit instrument of a subtle Devil. Why he should not immediately tempt the Woman, without making use of a Serpent, is not mentioned in that short History, where the heads of things are only and that briefly related. Whether it was because he being a Spirit could not so well converse with Woman a bodily Creature, without a body assumed: or because the Devils, and so good Angels, can do many things by bodies assumed, which without them they cannot: as by man they act far more upon man for good or evil, then without them they could do. Yet in this design, if he must make use of a bodily Creature, and he was not permitted, neither could it then be convenient, to assume the body of man; a Serpent of all other was the fittest for his turn. And it is strange that in many places, almost in all times, he should be worshipped in the form of a Serpent, as we are informed, he is at this day in many parts of the East-Indian Countries. But in the Third place the temptation is chiefly to be considered. ●. IX. It was a conflict and encounter between Angels, and all mankind, and the event was of greatest consequence: and no battle like this; till, many generations after, the Son of God made man did encounter the Prince of Devils, and all his power of darkness upon the Cross, gave him a fatal blow, and foiled him for ever, in revenge of this cursed design, whereby he intended the eternal ruin of mankind. This business was contrived, and managed with greatest power, and policy. For 1. He makes use of a Serpent, the most subtle beast of the field: and though we do not understand it, yet he certainly knew there was some special advantage in it. 2. He doth not encounter Man and Woman jointly, and at once; but severally. 3. He begins with the Woman. 4. He doth not single out any of God's Moral precepts or prohibitions: For these were too deeply imprinted in the soul, and of clearer light, but he makes choice of that positive precept which was not so obvious to reason, and seemed to have some mystery in it, and to admit some latitude for a Subtle discourse. 5. He doth not instantly deny this Positive Law, but begins to question the sense of it, till at length he caused the Woman to doubt. 6. In the end he assures her, there was no danger, as she seated and fond surmised in eating of that fruit, but certain hope of some great good: and therefore persuades her to look upon that goodly fruit, and consider whether there was any probability of the least evil to follow thereupon. 7. By the Woman he persuades the man, who dearly loved her, and according to his affection could suspect no evil in any wise from her. And here it is observable that the first advantage the Woman gave him, was, in that she did not strictly, & peremptorily insist upon the plain and simple sense of he Law. For when we once forsake the simplicity of the Word of God, the subtlety of Satan is such, that he will speedily and easily deceive us. This was Paul's fear, lest by any means, as the Serpent beguiled Eve through his subtlety, so the Corinthians minds should be corrupted from the simplicity that is in Christ, 2 Cor. 11. 3. And now it is the grand design of Satan by his Agents to detain people in the ignorance of the Scriptures, or, if that cannot be, to Question the Divine authority of, them; or if they be persuaded of it, yet to put them to prove it, and prove it evidently and demonstratively to them. Yet if notwithstanding all this, they will adhere to these records as Divine, they will argue against the sufficiency of them without unwritten traditions. But let the sufficiency be proved, they will controvert the Transcripts and Translations, and make the sense, in plain and necessary things, to be obscure; or divert them from necessaries to doubtful disputations in things needless, and no ways conducing to Salvation. The Scriptures are the great and mighty engine of God against all the power of Satan and if we clearly understand, certainly believe, and constantly practise the Saving Truths thereof, than we may foil him, he cannot prevail against us. His endeavour therefore is to puzzle our understanding, shake our Faith, hinder our practice, and persuade us that there is no danger, but safety, and advantage in sin, or at least tempt us to presume upon God's mercy. The inward motive which set the Devil on work in this cursed, damned design, was envy, malice, and delight in doing mischief, which presupposed his Revolt from, and Rebellion against God: And in this respect he is said to be a Lyat: For this was the first grand lie and Sophism in the World: and also a Murderer; for by this means he slew mankind, and had for ever undone him, if God had not prevented it. By this attempt the parties tempting had made themselves deeply guilty, §. X though it had never taken effect. Yet the cursed damned design prevailed against the parties tempted, and first against the Woman. For she admitted conference, forsook the simplicity of the truth, began to parley, then to doubt, and in the end to incline so far as to look upon the fruit, to cover it, to touch it, and taste it too: And so the Venom of the Serpent infected Soul and Body. Neither stayed it here, but did diffuse, and Communicate itself to man, who harkened to his Wi●e, and did eat, and so transgress: Upon which the victory became complete. And though the temptation and plot was deeply laid, and managed with greatest subtlety, yet they could not be excused. For the law was plain, the power to observe it sufficient, and God did in no ways desert them in any thing necessary. They did both willingly consent and yield. They were too precipitate, and did too hastily determine and resolve, before they had sufficiently considered the matter either severally, or jointly together. And their sin was, in the issue, so much the more heinous, because they believed the false suggestions of the Devil, and hearkened to his damned Counsel, contrary to the clear Command, and peremptory Commination of their Creator: In all this they had not the least cause to complain of God: Their Sin, and misery was from themselves: and there was much of will in the transgression. The Woman was first in the sin, and was deceived: Yet the Man followed her example: Otherwise it might have been better with all mankind. And in this place something may be ●aid of the permission of sin, and God's providence in respect of the same. No doubt God could have prevented, both the sin, and the temptation, yet being no ways bound to do either, he suffered both: And this is one of the deep Coun●ells of God, whereof man can give no reason. Arminiu● doth discourse of this subject, and observes the acts of Divine providence about sin to be reducible to three heads: 1. In respect of the Beginning. 2. Of the Progress. 3. The Consummation of it. In respect of the Beginning, the Acts of Providence, are either permission or hindrance; In respect of the Progress, Direction, and Limitation; In respect of Sin, Consummate Punishment, or Remission. But he that will accurately discuss this Point of Doctrine, must distinguish; 1. Between the first sin of Angels, and the first sin of Man; and other sins following these: For in respect of these later, that which we call permission, may be a Desertion, and to a Punishment, which in the first sins cannot be. 2. He must put a difference between a Moral, and a Physical permission; and also between the sinful Disposition, and immediate Act of the Will, as sinful, and such Acts as follow; and are not formally and intrinsically sinful, but b● participation. 3. He must discern, which of these Acts belong to Judgement; as the two last evidently do; and which not. 4. It should be distinctly known what this Permission is: For it's not any Licence or Liberty to sin given by God to the Creature; nor any toleration, connivance, indulgence; much less any approbation of sin. The proper and immediate first subject, and cause of sin, is the Will as free: Therefore, when Scotus had defined sin to be Carentia justitiae actui inesse debitae; Occam corrects him, and defines it to be Carentia justitiae voluntati inesse debitae. And whereas many, out of Austin take it for granted, that Peccatum non habet causam efficientem, sed de●icientem: He ●aith That's true only of sins of Omission, not of Commission; and doth positively affirm, that God is the Author of every sin of Commission because in Commission there is something positive, which is forbidden by the Law directly as well as that which is privative; yet gives the reason, why man is guilty, and God not, because man is under a Law▪ and bound; God is not. And whereas some, in sins of Commission, distinguish between the Act, whereof they grant God to be the Author; and the Sinfulness of the Act, whereof he is not the Author; He answers, That in sins of Commission, the very Act is forbidden; and therefore the very Act is so sin, that you cannot make it the subject of sin, is any ways different from sin. In this making of God the Author of all sins, he seems to be very bold, and heterodox, though very acute. But let his Judgement, in this, be true or false, these things are certain: 1. That all the difficulty, in this point, ariseth from our ignorance, of the manner how God concurs with the Free will of man in sin. 2. That God could prevent all sins, and every sin, though he doth not: 3. That God doth not necessitate, much less force the intelligent Creature to sin; for then sin could be no sin. 4. That let Permission be what it will, yet he so permits sin, that he can justly punish it in the Parties guilty who alone are chargeable with it. 5. The reason why God doth not, cannot sin, is not only because he is under no Law, but because he is absolutely just, and holy, and hates sin; as he doth forbid it, threaten it give power against it, and punisheth it. 6. We must not think that God doth so permit sin, as not to order the sinner, and out of evil bring good; as once out of Darkness, he created Light. To think that God, who is the Universal Judge, is a bare Spectator of sin, must needs be an Error. The cause of this sin, §. XI which was blameless, was the Law, which did forbid sin, command obedience, promise life to the Obedient, threaten death to the Disobedient. This could not by any inward native power or quality, be a cause of Sin or Death; for it was spiritual, holy, just, good, and so contrary to sin: For every thing acts according to the inward power, and quality: And how should that be for sin, which was the Rule of Holiness; and for Death, which was given for Life? Yet a cause of sin it might be, though not per Se, yet per Accidens, (as the Logicians speak): Not by any thing in itself, yet by something from without, in Man, or the Devil. Some, instance in the dashing of a Pitcher against a Wall, so that it's broken: The breaking of the Pitcher is an Effect; but the Cause thereof is rather the force of him who purposely casts it against the wall, than the Wall itself: yet this Comparison is not so fu●l and perfect. If there had been no Law, there had been no sin: For where there is no Law, there is no Transgression▪ saith the Apostle, Rom. 4. 15. An if no transgression than no guilt, no punishment. If there had been no Law, man might have done something worthy of punishment; yet without a Law, he could have contracted no guilt, so as to be bound to suffer punishment. And though God knew, that if he did give a Law, it would be disobeyed, yet he might justly give it: For as he knew man would transgress it, yet he knew likewise that he might keep it. No Governor will forbear to enact Laws, to regulate his People, because he knows many will disobey them. That the Law transgressed by man at first, could be no unblamable cause of sin, is evident, because it was just, easy to be observed; man had power given him to keep it, and the Law itself did express, what, and how great the evil would be, whereunto man should certainly be liable, if he transgressed: and this was done to restrain man from sin for his own good. By all this, it's evident that the first sin was neither from God, nor the Law of God, so as they could be blamed, but from the Devil, Woman, Man who were justly chargeable with it, and punishable for it. Let no man therefore charge God, who is most holy, nor the Decree of God, nor the Law of God with sin, as any ways a proper cause thereof: Let God be true, and every man a Lya●, as it is written, That thou mightest be justified in thy saying, and overcome when thou art judged, Rom. 3. 4. But let every one charge his own heart, and with all humility and grief confess his own sin. It's true, that the temptation of the Devil tends directly to sin; yet that could do us no hurt, if we did resolutely reject it, and not consent unto it. CHAP. XIII. Of God's Judicial Proceeding against Man, upon the Commission of the first Sin. HItherto, §. I I have spoken briefly of Sin, in general, and the first sin of man, in particular, as the Object of the Judgement of God, which followed upon the perpetration of that sin. In this Judgement, God was the Judge; Man the Party judged: the Rule, not only the Moral, but positive Law of God▪ He was not bound to this Rule; and therefore, though in many things he observes it; yet, in some things, he acts above it, as supreme Lord above his own Law, and allays the severity of his Justice, with abundance of Freegrace. The Law promised no mercy, if man disobeyed: yet he promiseth mercy, even in the midst of Judgement, and upon fairest terms. This Judgement is described exactly, in Gen. 3. Wherein we may observe the sin of man, and the judgement of God. The sin, with the causes thereof, and the first effects thereof before judgement, the observant Reader will easily understand in the first part of that Chapter. The Effects, were two: 1. Shame. 2. Fear. Shame; for they saw their own Nakedness. Fear; For they heard the Voice of God, and were afraid. They sought to cover their shame, and to hide themselves from God's Presence; but both in vain. In the Judgement, or judicial proceedings, ●ive things are most observable; 1. The Summons. 2. The Charge. 3. The Conviction of the Parties summoned and convinced. 4. God's Sentence. 5. The Execution of the same: God being Supreme, and absolute Lord, was no ways bound to observe Formalities; yet he omits nothing essential to judgement: And this was the first great Court, and Solemn Assizes, kept on Earth. 1. We have the Summons in these words: Adam, where art thou? The end of Summons is Appearance; which, in respect of God, was needless, because of his Omnipresence: And where could man disappear, or hide himself from his All seeing Eye? Yet because man had a foolish and fond conceit that he mi●ht conceal himself, God calls him out, and by these words, lets him know that 'twas in vain to hide himself: For let him be in the darkest, and most secret place in the World, yet there God was present, and he did appear before his Tribunal. For these words were not of ignorance, as though God knew not where he was, but a judicial Summons commanding him to appear before him, where he should have full liberty to plead for himself: Yet these words were not a bare Summons, but a Charge: For they employed, 1. That Adam did hide himself; And, 2. There must be some cause of it; and there could be no cause but sin. For why should an innocent person hide himself, or seek to escape the presence of a just Judge? The Righteous are as bold as a Lion, and dare look the greatest Judge in the face. By this flying Gods presence he accused himself as guilty, and sought to decline the Trial. This is a general charge. Adam upon this appears and exuseth his hiding of himself, but so, that he rather accuseth himself by pretending that the cause of his hiding himself was his Nakedness, and the Presence of God; whereas it was guilt of Conscience. Therefore God taking hold of his own words, proceeds to a Particular charge; That surely he had transgressed the Law, and had eaten of the Tree whereof God had commanded him that he should not eat: Who should tell him that he was naked, or how should he know it, except he had offended? This came so home, and the crime was so evident, and his own conscience so full a Witness, that he could not deny it. And therefore confesseth his offence, yet so that he endeavours to attenuate it, and excuse himself. Thus the man was convicted; yet so, that he accuseth his Wife. Sin is so odious, filthy, base, that the Sinner himself is ashamed to own it; but would charge it upon some other, he cares not whom, so that he might free himself. And if man cannot deny his fact, or prove it not to be a Sin, yet he will endeavour to make it appear less than it is, that his shame and punishment may be less. For we are not ashamed or afraid to Sin; Yet when our Sin is charged upon us, we are both ashamed of it, and afraid of the punishment deserved. Thus whilst Adam excuseth himself to no purpose, he accuseth his dearly beloved Spouse: and she indeed was two ways guilty: Not only. 1. Because she had eaten the forbidden fruit, but 2. Because she had given it her husband to eat. She therefore is summoned, accused, and convicted: For she could no ways plead Not guilty. Yet she is willing to excuse herself; and pleads she was deceived, and the Serpent, that is, the Devil had deceived her: Yet this could by no ways clear and acquit her, seeing she knew the Law; and the words were plain, and she had power not only to resist, but to overcome the Temptation. For the controversy between the Devil and her (if she had well considered) proved in the issue to be this, whether she should believe God, saying, If thou eat of that Tree, thou shalt surely die; or the Devil, saying, Though thou eat thereof thou shalt not die, in plain contradiction to the Words of God. The old Serpent the Devil and Satan had no excuse; none to cast the blame upon: His crime was evident and notorious. And thus the cause was evident, and the parties clearly convicted. After conviction follows sentence, §. TWO declaring the Will of the supreme Judge, concerning the Delinquents. And 1. We must think, and know that the Spirit in this History condescends unto our capacity, and after the manner of humane judgements, describes the judgement of God, as in several places of the new Testament our Saviour doth; especially in Math. 25. 2. The order▪ in the Sin, the Trial, the Sentence is observable. In the sin, the Devil is first; the Woman the second; the man third and last. In the Trial Man is first, Woman the second, the Devil the third. In the sentence, the Devil is first, Woman second, Man last. 3. The parties sentenced are not one Devil, one Serpent, one Woman, one Man; but the whole body and society of Devils, all Serpents, all Mankind. 4. Yet some kind of Serpents was accused above all the rest; the Prince of Devils was principally judged, and so Adam and Eve were sentenced, as the beginning, root, head▪ of all mankind: And though the seed of the Woman did comprehend a vast multitude, yet they had one Head, and one principal amongst them, which must break the Serpent's head. 5. The subject of this judgement, being guilty persons doth inform us, that the sentence did not determine any reward to be rendered, but only punishment to be inflicted by God, and suffered by offenders. It was a sentence of condemnation not of justification. 6. As there was difference in the parties sinning, so there was in the punishments: For the punishment of the Serpent was one, of the Woman another, of the Man another; though there might be some punishment general to them all. 7. The punishment of Man was great, of Woman greater, of the Devil the greatest: For the degrees of punishment were equally proportioned to the degrees of Sin. These things premised in general, §. III I proceed to discourse of, and unfold the sentence passed upon the Devil, and the Serpent: and its certain, that as the natural Serpent is here expressed; so he is accursed, and most part of the words agree directly to that kind of Creature; which is cursed above all the beasts of the field, goes crawling on his belly, and licks the dust. And there is enmity and Antipathy between Woman & the Serpent, between all kind of Serpents & the Posterity and seed of the Woman; and Man doth often break his head to take away his Life: and he stings man in the Heel and foot, and by his poison sometimes endangers, sometimes takes away his Life. This by constant and universal experience is sound true: and yet the curse was not at the first Creation: For then God blessed the Creatures, and every thing was good. Nor was this enmity from the Creation: For man was Lord over these Creatures, and they subject unto him, so as there was neither harm nor fear from any of these Creatures. And though this Beast was irrational, merely an instrument▪ and abused; yet, to signify his detestation of sin, God did thus accurse him. Thus the earth is cur●ed for man's sake: and for the sins of Israel the Land must mourn, the inhabitants with the Beasts of the field, and the fowls shall languish, and the fishes shall he take away, Host 4. 3. So Christ cursed the Figg●ree because fruitless. Yet, §. IV this must needs be understood of the Spiritual Serpent, the Devil too, and that more principally yet in a spiritual sense. The Devil was accursed before, but much more now: Therefore some think, that, after this, their condition became desperate, and unalterable, And surely, As, to their former sin they had added Lying, and Murder; So God, in this sentence, did add unto their punishment, and their condition became very bad and miserable. This is signified more plainly in the latter part of the sentence, verse 15. Wherein with some learned Commentatours we may observe. 1. A perpetual enmity, and thereupon a perpetual War, and the issue of this War. The enmity is 1. Between the Serpent, the Devil, and the Woman. 2. Between the Serpent's seed, and the Woman's seed, 3. Between the Prince of Devils, and some special seed of the Woman, which was Christ. The issue of this enmity, and opposition was the ruin of the Serpent, and the hurt of the Woman's seed: More plainly, the ruin of Satan's Kingdom & the suffering of Christ, and the persecutions of his Church. The first enmity is between the Devil and the Woman, both present at God's tribunal: and this enmity was by a divine decree made irreconcilable: for though they could agree and converse together in sin to the transgression of God's Law; yet now it was God's will that they should for ever stand at a distance hereafter. And it's very likely that Eve being a true Penitent did for ever hate as much as any other did, the Devil, who had deceived her; as she did abhor the Serpent, and detest him, as most abominable, because he had been an instrument in that damned and dangerous design against her. And the more penitent and pious she was, always expecting when God should give her a Child, who should take eternal vengeance upon him, so the Devil did the more hate her, and seek her ruin. Yet notwithstanding this decree of eternal enmity, how many Cursed Witches have familiarity with the Devil? The second enmity is between the seed of the Serpent, and the seed of the Woman. And by (his seed) is meant not only all the rest of the Devils, and Powers of Darkness, but also all Wicked Persons; especially enemies, and Persecutors of the Power of Godliness in the Saints. These are called A generation of Vipers, that is, Serpents, the Brood of the Devil, Math. 3. 7. To be of their Father the Devil, 1 joh. 3. 8. So Cain was of that Wicked one, the Devil, verse 12. By the seed of the Woman is not understood her mere natural Posterity: for many of them, as Cain, were of the Devil: But her posterity according to the Spirit, the Regenerate, Penitent, Pious, and Believers, as she was. Yet, these are her seed as under Their Head and General Jesus Christ. And here, as the hatred is bitter, so the opposition is cruel, and bloody; and the contrariety so great that they seek the mutual destruction one of another. The more of God, and Heaven is in the seed of the Woman the more they Hate sin, and ●eek to break the Power of Satan, both in themselves and others. Yet all their strength is in God, and Jesus Christ. These the Devil and his brood hate with a dearly hatred; and if they cannot overcome their souls, they Persecute their Bodies: And hence so many ●earfull dissensions, Wars, and Bloody Persecutions. But the highest degree of this enmity is between the Prince of Devils, and the Son of God made Man, and so, the Seed of the Woman, that he was not immediately the seed of any Man. He suffered more from the Devil, and his Angels and Agents, than ever any did: and the more holy he was, the more he was hated▪ And the more wicked the Devil was, the more Christ did oppose him; and prevailed against him according to his excellent, divine, transcendent Power, and holy Policy, more than all men and Angels could do. The issue of the great Battle, especially upon the Cross was, a final and Fatal Victory. For in it, and by it he spoiled Principalityes, and Powers, and made a show of them openly, triumphing over them Col. 2. 17. For by his Death, and Resurrection he broke in pieces the Power of Satan, acquired a right to all flesh and received strength to rescue man out of his hands, and to give eternal li●e to as many as his Father had given him. By him the Prince of the World was cast out, Joh. 12. 31. For this end he was partaker of flesh and blood with his Brethren, that he might destroy him that had the Power of death, that is, the Devil, Heb 2. 14. And for this end the Son of God was manifested that he might destroy the Works of the Devil, 1 Joh. 3. 8. And so profound was the Wisdom of God that he turned the power and policy of Satan to his own ruin. For whilst he did bruise Christ's heel, and put him to death, he overthrew his own Kingdom, and gave Christ a glorious Victory. And by him having foiled the Devil; in his Power, all the Saints overcome the Devil, and obtain a final Victory; yea, are more than conquerors. Other Places of Scripture give us so much light as to understand these Words in this manner; which certainly Adam and Eve understood better than we can do. Yet this enmity and glorious Conquest was expressed in few Words, and some what darkly, because the full Knowledge of this great Victory was reserved till the Son of God was glorified, and the Gospel revealed. This was that dreadful sentence passed upon the Devil, all his Angels, and his wicked brood, which began to be executed then▪ and shall be Consummate, when the Devil, Death and Hell shall be cast into the Lake of fire, where they shall be tormented for ever. The Sentence, §. V passed upon Woman, follows. And her proper punishments, besides those that are Common to Man and Woman, are two: 1. God determines to multiply her sorrow in conception: In sorrow she must bring forth her Children▪ 2. Her desire must be to her Husband, and he must rule over her. Both these are cruel punishments: For many times the birth and life of the child is the death of the Mother, after that she hath suffered many pains in conceiving, and bearing, and most cruel pangs in her Travail: Sometimes the safety of the Mother is the death of the Child. The latter, is the more grievous because of the Proud cruel and domineering Spirits of crooked and unfaithful Husbands: and by the wickedness of both parties, that society, which should have been most comfortable, proves most miserable. If woman had never sinned, she must have brought forth Children, yet without pain; and been subject to her Husband, but without any discomfort. Women should remember this sentence; acknowledge Gods great displeasure against sin, and humble themselves: Yet they must not despair, but hope for eternall●life by Jesus Christ their Saviour; and be thankful to God, who mitigates the rigour of his justice, and in these two things many times shows great mercy. The sentence passed upon Adam is the last; And his Poenalties are many: The ground was cursed for his sake; in sorrow He must eat of it all the days of his life; Thorns and Thistles it must bring forth unto him; He must eat of the Herb of the field; In the sweat of his face he must eat bread, till he return to the ground; For out of it he was taken, and being Dust, unto Dust he must return. The sum of all is, Misery and Mortality: He must be in misery, and suffer many afflictions in this Life, and soul and body must part at death, and death will turn his body in the end to dust. These penalties are fearfully inflicted upon many; yet with many God deals mercifully, and removes or prevents many of them, and in the end by the Resurrection gives a full, and final deliverance from all. After Sentence follows Execution, §. VII at least in order, though many times they go together; so that the Sentence and execution are all one, though the execution is not finished at the first, but continues afterwards. This execution began instantly with the Sentence; & God's word was his deed: For the Serpent instantly was accursed, and began to suffer all the penalties denounced: So likewise the Devils did. The punishment of Woman began to be executed in her first conception, bearing & bringing forth of Children; & man became instantly miserable, and mortal: as the earth was presently accursed for his sake; and he found a great alteration, and a 〈◊〉 change in his Body, his Soul, the Earth, and others Creatures, which were subject unto him and made for his good. The execution done upon the Serpent shall continue whilst there shall be any Serpents upon the earth. The Punishment of the Devil continued until the Incarnation of Christ, and upon his Death and resurrection his head was broken; but it shall be Consummate at the Last Judgement. The Punishment of the Woman shall not determine till the last child be born: And The Punishment of Man and Woman shall not be totally removed, till the Resurrection and final Glorification of all the Children of God. And Here, several Particulars are considerable: 1. That this was A General Assizes, wherein passed Judgement upon Beasts, Millions of Angels, and all mankind. 2. In the Sentence passed upon the Devil, CHRIST was promised; and by that promise, The Government of mankind was altered; And God did new-model his Kingdom: For thereupon followed A New Constitution, New Laws, and Judgement did proceed afterwards in a New Manner. 3. By this promise the Covenant of Works was made void, and the Law, as promising life only upon condition of Perfect, Personal, and Perpetual obedience, without any Promise of Pardon of any the least sin was repealed; And the Positive Law of the Tree of Knowledge of Good and Evil, did cease. 4. Though the Law of works was repealed, yet the Sentence passed upon man for the sin he Committed against that Law of works (as unrepealed) stands in force, and shall in part continue unto the Resurrection. 6. Though the Law of Works as a Condition, and only condition, of life be repealed, yet the pure Morals continue in force to bind man to obedience or punishment in general, but not to obedience perfect, as the condition of life; or to punishment, as no ways removable. To argue, that because the matter of the moral Laws continues in Precepts and Prohibitions, therefore the Law continues, is vain. For it may continue, yet in another manner, and to an other end, and both the manner and the end far different. To say, that man is under the Law of works as Adam was at the first until he be in Christ, is very false It's true, that he is under the execution of that sentence, which passed upon man for his sin, against that Law both moral and positive given to Adam; and he cannot pass from death to life, from the State of Damnation to the State of Salvation, till he be in Christ, by a true and lively faith. And when we are once in Christ we are not wholly freed from that Sentence, because it continues partly in force until the Resurrection. But of these, more fully hereafter. CHAP. XIV. Of the Penalties Executed on Mankind; more Partiuclary; As also to which the Sentence made it liable. FOr the more full understanding of this Judgement, §. I it will be very convenient to declare, 1. More particularly the punishments which were executed upon mankind, and whereunto the Sentence made it liable. 2. The extent of sin and death in respect of the subject, and the Derivation of the same from Adam to his posterity; Where something shall be said of Original sin. 3. The Attributes of God chiefly manifested in this Judgement. 1. For the punishments; we must know, they were less than the desert of this sin: For in strict justice man had deserved far more, and more grievous, punishments than this Sentence did determine: For (as you shall hear hereafter) God punished man Citra condignum, far less than he deserved. And he in great mercy ordained means, whereby many of these Judgements might be prevented, and all in the process of time removed; as he reserved a power to abate them, or aggravate them at will and pleasure: So that, man hath cause to bless God, that though he might, Yet he will not always chide, neither will he keep his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities, Psal. 103. 9, 10. Where we may observe the intermission, interruption, and mitigation of his Justice. 1. The intermission of his chiding. He sometimes chides but not always (as he might). 2. The abruption of his anger: He chides sometimes and is angry; yet he breaks off, and continues not his wrath as he might do for ever. 3. The mitigation: He punisheth, and sometimes grievously, yet not according to our sins, and so much as we deserve. And thus his Sentence is to be understood: For his execution is the best interpretation of his own mind, which he knew best himself, when he passed this Judgement. Besides the punishment formerly mentioned, §. TWO there be many others not there exepressed, but either implied, and that darkly in that Scripture, or more fully expressed in others. These are either spiritual, and such as immediately affect the soul of man, and tend to its spiritual and eternal misery; or such as refer unto his body, and temporal estate in this life; or such as afflict both body and soul for ever, in the world to come (if not prevented). The first and great penalty spiritual, was the loss of Original Righteousness, and Holiness, when God took away his sanctifying Spirit. By this it came to pass, that the active free power of man, to do good, and that which was pleasing to God, was not only weakened, but wholly taken away. For though the essence and faculties of man remained, yet the Spiritual and divine vigour was lost: A natural, but not a spiritual free will he hath. The Council of Trent tells us, that Liberum Arbitri●us fuit viribus attenuatum, non penitus sublatum: freewill by the Fall was weakened, but not wholly lost. If they mean that it was so weakened, that it lost all spiritual, and supernatural power clearly to understand and effectually to prosecute spiritual good; or, if any such strength doth remain▪ yet it was given to man, and left in his soul, for the merit of Jesus Christ promised, than they speak the truth; otherwise they cannot be excused. By this incomparable l●sse, there followed- in man's understanding ignorance and error, and in his w●ll perverseness, and a disorder in his faculties, and a difference between the rational, and sensitive appetite: A proneness, or strong inclination to that God forbids, and a disaffection to all Heavenly good: The soul hath lo●● all relish of heavenly things. Besides this, Man became subject and a slave to Satan, who thereupon could easily blind and delude his understanding, and pervert his will: so that nothing so heinous but he could persuade him unto it, and work in his heart an hatred of the Power of Godliness. That there was such a Penalty, which passed upon Adam and Eve, and all their Posterity may be made evident out of God's word: For 1. The nakedness, shame, fear, hiding from God's presence, false pretences of fear and slight, and excuses of their sin in our first parents, do imply this. 2. What necessity is there of every son of Adam, even the best, to be born again, and that of water, and the spirit before he can enter into the kingdom of God, if man by this fall had not lost the Sanctifying spirit? How comes it to pass, that except the spirit of Christ be in us, we are carnally minded, at enmity against God, so that we are neither subject to the Law of God, neither indeed can be? 3. What necessity is there to turn men from the power of Satan to God, Act. ●6. 18. and to be de●●●ered from the power of darkness, and translated into the kingdom of God's Dear Son, Col. 1. 13? To this purpose, I might multdiply other 〈◊〉 of Scripture to prove, that this was one great penalty consequent to the sin of Adam. Another penalty was, §. III the loss of Gods comforting spirit: For where the spirit doth cea●e to sanctify, it doth cease to comfort. And hence the loss of boldness▪ confidence, peace, heavenly joy, sweet communion with God, testimony of a good conscience, right to the life, and all Solace that might arise from the hope and assurance thereof; Instead of these succeeded horror, grief, anguish, perplexity, an ● despair; so that he conceived and found himself cast out of God's presence, and favour. This seems to be signified by Gods casting him out of Paradise; denying him access to the Tree of Life; and that must needs torment his soul grievously, and perpetually, the passage into that Holy & happy place was guarded by Angels with a fiery sword. This was the Sentence of Excommunication executed upon him, signifying, that seeing man had sinned, and polluted himself, there was no possibility of Life by the Law of works: And except Christ by his blood had quenched the fire of God's wrath, and made a new passage to Life, we had perished for evermore: and to draw near to God, was to approach to a consuming fire to our eternal destruction. We must needs think that Adam looked back towards the Tree of Li●e, with weeping eyes, and an heavy heart, especially when he considered the distance, and the impossibility of access. How grievously did wicked cursed Cain complain of this that he was cast out of God's sight? How importunately doth David deprecate this punishment, saying, Lord cast me not out of thy presence, and take not thine Holy spirit from me. Besides this, he became timorous and of a dejected spirit, 〈◊〉 having lost that Majesty, whereby he awed the inferior creatures; and his dominion over them was much impaired. The penalties, §. IV which referred unto his body & his bodily life were many: For his body became mortal, subject to weariness, infirmities, languishing, hunger, thirst, diseases, grievous pangs, and torments, and monstrous deformities; and of itself by little and little mouldered into dust. Besides, He was exposed to nakedness, cold, heat, lightning, thunderbolts, stings of Serpents, rage of wild beast, unmerciful, and cruel murderers, treacheries, assassinations, exquisite tortures, and many other accidents, destructive of his life, which was every moment, and in every place, in danger to be cut off from without; Besides, the principles of mortality were always within his body. And the danger was the greater, because he had lost the Ministry, Guardiance, and direction of Angels, and was deprived of the special care and providence of his Lord and maker; the Heavens above him were made like iron or brass, and either denied their light and influence, or poured down storms, and terrified him with fiery Meteors, and strange prodigious Comets, or apparitions. The earth was cursed, bar●en, or fruitful in producing unprofitable Weeds, engendering Toads, Serpents, and Pestilent Vermin, and other creatures to consume fruits. And the best soil refused to give him bread, without sweat, labour, care; and both Heaven and Earth did often threaten him, with hunger, thirst, and so with famine. If the Earth, and Heaven too did favour him, so that through God's Blessing, and his industry, they both promised a plentiful harvest, and return, yet it was subject to many casualties before it could be reaped and inned; as to blasting, mildew, penitential air, inundatious, fire, Locusts, Caterpillars, and several sorts of worms, and devouring Creatures, which threaten death to man, and beast. If the fruits of the earth, were laid up in his barns, and storehouses, yet they were in danger: If his house was furnished, and his treasuries stored with rich, and precious goods, yet he was in peril of thiefs, Oppressors, plunderers by Land; and his Merchandise by Sea, of Pirates, and merciless enemies. Neither could the Liberty of his Person be secure, because of imprisonment, banishment, captivity: His credit and reputation could not be safe, but he might suffer in this particular, and be stained by reproaches, slanders, his own imprudent, or base carriage. His public peace and safety might be disturbed by seditions, rebellions, civil Wars, and foreign invasions; and his houses, Lands, goods, possessed by Strangers, or made desolate. And he might suffer from enemies, desertion of Friends, treachery, ill neighbours, bad servants, his parents, brethren, sisters, near kindred, nay from his own children issuing out of his own Bowels. He might be cursed in his Cattle, in his Children, in his Lands, in all his designs; By his sin●●e provoked God, armed Heaven, Earth, Ayr, Sea, and all Creatures against him. His spiritual Condition was much prejudiced by evil education▪ bad example▪ pernicious counsel, ungodly company, and many other ways. These penalties, and many more are recorded in the Scriptures, and in the great Volume of divine Providence, and stored up in the treasures of Gods Almighty and severe Justice. To make a more full enumeration of the miseries, whereunto Man by his first sin, and Gods just judgements is exposed, and reduce them into a Method, would take up a great Volume. Of the Penalties to be endured after this life, I will not now say any thing. These Penalties. 1. Are spiritual, §. V bodily, temporal, private, public personal, social; and all may be reduced to Privative, which we call punishments of loss, or Positive, which we call punishments of Sense. 2. There be many degrees of these punishments, and the continuance of them might be for ever, so far as man is capable for ever to suffer them. 3. Though every son of Adam be subject to these, yet God doth not inflict them all upon any son of Adam. 4. These Punishments may be deserved by other sins; Against the Law of nature, which the Gentiles violated; Against the Law of Moses, which the Jews transgressed; Against the Gospel, which Christians violate. And many of Gods own Children may justly suffer: For all actual sins are not merely from Original Corruption, though it be a cursed root of all kind of iniquity. 5. These Penalties become unremovable, either by Negative, or Positive Impenitency, and Unbelief, or by Apostasy. 6. All these Punishments in Scripture, are signified by one word, [DEATH]: For the Wages of Sin is DEATH. CHAP. XV. Of Original Sin, and the Derivation of it from Adam to his Posterity. IT's to be known, §. I 1. What the Authors, who write or speak of it, mean by Original Sin? 2. Whether it be properly a Sin? 3. How it is derived from Adam to his Posterity. 1. Some distinguish of Original Sin, and inform us that its [Originans, aut Originatum.] By the first, they understand the first sin of Adam; and this only Pighius defines to be Original Sin. By the second they understand the want of Original Righteousness, and the depravation of our Nature following thereupon: And thus it is commonly taken: So that in it we may consider two things. 1. Not only the want or absence, but the privation of the Righteousness, which God gave Adam in the day of his Creation: So that it is a want of it in the subject, where it should be and was at first. Yet this privation may be understood actively or passively. Actively, and so it's a taking away from one that had it; or denying it to one who never actually received it. In the first sense, God took it from Adam: In the latter sense, he denies it to all his Posterity. In what manner God is in this Act to be considered, or what was the reason why he did thus, I do not here inquire. Passively considered it respects the Subject from whom it's taken, or to whom i●'● denied. Upon this deprivation, follows a depravation in the Moral, and Spiritual Qualities, and of the Acts of the Party deprived. And this Depravation is either Negative, or Positive: Negative, as Ignorance: Positive, as Error in the Understanding: Negative▪ as no affection to good; Positive, as inclination to evil in the Will. This Depravation doth not destroy the Essence of man, nor his qualities, nor his Acts; but the perfection and excellency of them all: and doth necessarily presuppose the Being Qualities, Acts, as the Subject. All this doth imply, that this Righteousness, being an excellent Quality, doth much ennoble and perfect man; and did depend both in fieri & in facto (as they speak) upon a superior and intelligent-supernatural-tree Agent, who could give it, & continue it; as also upon cause take it away. And if once the Soul lost it upon demerit, or any other ways, it was made imperfect, defective, and base: and the inclinations and motions were unworthy so noble a Creature: and so much the more, because a Superior Spirit had power to delude and deceive the mind, and incline the heart to evil. This is the reason why so many are said to walk after the Prince of the power of Darkness, that now worketh in the Children of Disobedience. But, §. TWO secondly, Whether is this Corruption, which in Scripture is called the Flesh, Concupiscence, Sin the Body of Sin, etc. properly a Sin? That it is from sin, called sin, and is a cause of sin, is generally confessed. But that it is a sin, in proper sen●e, is denied absolutely by Pighius: But he is singular, and differs from his own Church; which generally acknowledgeth it to be a sin, but not in such as are baptised: Because Baptism being a Sacrament of Remission and Regeneration, takes away the nature of sin from it, so that the formal part of sin is taken away, but the material remaineth: For so I understand them, because they call that which remains Concupiscence, and the Fuel of Sin. This were something, if Regeneration did always accompany, or immediately follow upon Baptism, which cannot be proved: or if it did so accompany, and follow Baptism, as to be perfect, and make the soul perfectly righteous, and holy, which it doth not, as experience in God's own Children teacher's us: yet this Doctrine doth confess plainly, that it was sin, before the formal reason and nature of sin was taken away: and by the same reason it will follow, that so far as it is not taken away, it is properly sin. It is placed by many of them, especially in the Sensitive Appetite; but certainly it's found in the Rational Appetite, and the Will; and must needs be morally evil: and they confess that it must be resisted and subdued. Some Remonstrants, and Corvinus amongst the rest, deny it to be properly sin upon another account; because; though it be materially contrary unto the Law, yet formally it is not so: And why? Because the Law forbids future ill acts, not habits. But yet this is not precisely true; because the Law forbids to all such as are under a Law, not only the future evil acts, but also dispositions and habits, especially such as depend any ways on Acts. But to give a more perfect Resolve of this Question, §. III we must, 1. Distinguish of Sin Habitual, and Actual: And Actual Sin it is not. 2. We may consider it, as it's in us by Conception and Birth, and a Natural Habit (if I may so speak); or as improved, and increased by many Actual Sins; and so become an acquired vicious habit; and thus, in this latter sense, Paul seems to take it, Rom. 7. and elsewhere. In this latter sense, few will deny it to be sin; and by the same reason, it may be sin in the former sense. 3. We may conceive of this Original Corruption, and the want of Original Righteousness, as taken away, or denied upon a former demerit, and so it's certainly a punishment; or absolutely in itself, as a quality, disposition, or habit inherent in us, and so it's not properly a punishment, but a sin: Yet it's not so a sin in us, as it was in Adam: For Adam once had Original Righteousness entire, we have not. Adam lost it by the demerit of an actual sin, but Infants have not actual sin, for which it's denied unto them. It seems to be rather a punishment, than a sin (though both) in them, who never were perfectly and personally righteous, especially in such, as never had the use of reason. It's certain, that God never allowed in Man, or Angel, any vicious quality or disposition contrary unto his Law. But the reason, why it is a sin in Adam's Posterity, is singular; as will appear in the Derivation of sin from Adam, which is the next thing. In the third place, §. IV this which we call Original Sin, is derived from Adam to his Posterity, with many evils besides. And, first, we must prove that it is derived. Secondly, show how it is derived from him to us. 1. The [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that it is so, seems to be evident from those words; By one man sin entered into the world; and, by Sin, Death; and so Death passed over all men, in that (or as some turn it) in whom, all men have sinned, Rom. 5. 12. And by those, As in Adam all die; so in Christ shall all be made alive, 1 Cor. 15. 22. The meaning is not, as some conceive, that one man▪ the first man Adam, was the first that sinned; and so by his Example, sin entered into the World: As though his Posterity were sinners only by imitation. But the plain and clear sense is, that by the sin, offence, and disobedience of one man, many, yea all men were made sinners, and so liable to death, as appears by the words following. This sin was his first sin, in eating the forbidden fruit: For his after-sins were personal, and not derived to Posterity in that manner as the first sin was. So that the person from whom sin was derived, was one man, even Adam; the means whereby it was derived was sin, one sin, the first sin of that one man, that first man. The parties to whom it was derived were, All men: The thing that was derived by this one sin▪ was Death, the death of all. This sin, offence, disobedience, is opposed to the obedience of Christ unto Death, the death of the Cross: and the Death from this Sir is opposed to that Eternal Life, which Believers obtain by Jesus Christ. So that the sin of Adam is the sin of all; and the guilt of Adam is the guilt of all. But the great difficulty is, §. V How Adam's sin and guilt is transmitted and derived to all. The ordinary determination is, that it's derived by Propagation. It's true, that without natural propagation it's not derived, because without it we cannot Be; or if we could have our Being without it, yet we could not be his children: and except we be his children, we cannot be any subject capable, so as to derive any thing from him. Yet this natural propagation doth only make us subjects of this derivation of sin, and guilt from him. Therefore, this participation of sin, guilt, death from him, is an Act of just Judgement. This therefore presupposeth, 1. That Adam was sinful, and guilty. 2. That we are descended from him, as sinful, by Natural Generation. 3. That we are some ways, one person with him, either by Nature, or Law, or both, and God did so account of us. 4. That in Adam innocent, God judgeth us innocent; in him guilty, us guilty. And though we be descended immediately from our next Parents, yet we de●ive the sin and guilt from Adam immediately, though we have our Being from him mediately by intermediate Ancestors, and Parents. All men were one man in Adam, and in none else. We were in him by Nature, and Law: By Nature, for he was the Root, and all men the Branches; and it was God's Will, that all Mankind should descend from him: By Law, for as all Nations account the Parents and Children, as one person in many things, and Children part of their Parents; so that Children and Parents make but one body: So likewise God did account Adam, and all Mankind as one. And so far as God judged him one, and made Adam the Head and Representative of all; so far in Adam all men might be bound to obedience or penalty; and so far judgements or rewards might be transmitted from him to all, and no further. And if God had not considered Adam, and all his posterity as one person, By one man sin could not have entered into the World, and by sin Death, so as to pass upon all men. That this derivation was an act of judgement, is evident from the Apostle; because Sin and Death, which is punishment, presupposed a Law. To impute sin, and punish for sin, and that with Death, are Acts of Judgement, and that according to a Law, which was in force, when Adam sinned, and long before Moses. Otherwise, how could sin have reigned even over Adam, and that from Adam to Moses? and this by a Sentence of Judgement, in force to this day, according to a Law in force when Adam transgressed it. For upon that transgression, God condemned Adam▪ and in him all Mankind. In this respect, the doubt, how the Soul, being made by God, becomes corrupted, is vain; and that conceit, that it is polluted by entrance into the body, or from the body, is false. For, 1. God in the Creation of the Soul of every individual person, is to be considered as a Creator, and a Judge: As a Creator, he makes a Soul, and gives it Essence, and all things necessary flowing from the Essence, and appertaining to it: As a Judge, he denies that person, as one with Adam sinning, his sanctifying Spirit which Adam received for him, and his; and in him sinning, was lost to him and his. 2. It is evident, that the Soul is not so much polluted by the body, as the body by it, and it from itself. For there are many Spiritual sins; as Pride, Envy, Malice, and such like, which are purely from the Soul, and in the Soul, as they are in Angels, who have no bodies, but are spirits. And those sins which have their Rise from the sensitive appetite, could not pollute the Soul, except it were depraved in itself. And the first sin began in the Soul, as may easily be understood from Gen. 3. and was there completely moulded, before Eve looked upon the forbidden fruit to covet it, and desire it as a bodily food. Yet whilst we discourse of the Derivation of Original Sin, as it is a Deprivation, and a depravation following thereupon, because man falls under the power of Death; yet we must consider, that Adam's Posterity derive not only that original corruption from him, but many other evils, together with their Being. All the evils are reduced to Sin and Death. We participate with him in some manner in the first sin; and in him sinning, we sin; and in him being guilty, we are guilty; in him dying, we die. And by Death▪ all Punishments God sentenced us to in him, are understood: not only that which we call Original Sin, but all Actual Sins virtually included in it, and issuing purely from it, by virtue of the first Desertion. And here we may wonder at the severity of God's Judgement; yet we must in no wise question the Justice and Equity thereof. CHAP. XVI. Of the Attributes of God, manifested in this Judgement of Men and Angels. THE last thing to be considered in this Judgement and Execution is the manifestation of the Attributes, §. I and perfections of God, and of his Supreme Power judicial, as well as Legislative. The Attributes manifested, are these: His Wisdom, his Holiness, his Power, his Knowledge▪ but principally his Justice and Mercy. His Wisdom was wonderful in this particular; in that he laid the Foundation of man's Eternal Life to be recovered again in sentencing the Devil to Eternal Death, and in a wonderful way: so that the Devil himself should be powerfully active, to the ruin of his own Kingdom, whilst he ●eeks to confirm and enlarge it. His Holiness was evident in this, that he spared not sin in his most noble Creatures, punishing the Devils, without mercy, as first in the sin; not sparing man made in his own Image, though tempted to sin; and in accursing the Serpent, though an irrational Creature, and but only an Instrument abused. All this signifies, that he detests and abominates sin; and being holy Himself, requires holiness in Men and Angels made holy: and if by sin, they pollute themselves, he casts them out of his presence. His Power appeared, in that he so presently, and so fully executed his Sentence, and makes it good to this day, and none can hinder him. His Knowledge is as exact: for he evidently knew the sin of Men and Angels, with the measure and circumstances thereof, and proportions his Judgement accordingly. But principally his Justice and Mercy shined forth in this judicial Proceeding. §. TWO First, his Justice must be considered: The Justice of God is Legislative, or judicial: Legislative Justice determines man's duty; and binds him unto the performance thereof, and also defines the rewards and punishments, which shall be due upon the Creatures obedience, or disobedience. His judicial Justice, which is called distributive, is that, whereby he renders unto the intellectual Creatures, according to their Works. This is remunerative or vindictive: For taking cognizance of their cause, he rewards the obedient and punisheth the disobedient, The justice manifested in this judgement, was punitive and vindictive; and it did appear, in that 1. He spared not sinners, much less rewarded them. 2. He punished none but sinners, and such as did concur in this sin. 3. He punished only for sin, and not out of any absolute and arbitrary power. Therefore, God said to the Serpent, Because thou hast done this, therefore, thus and thus shalt thou be punished. The Woman suffered, and is condemned, because she harkened, and gave consent to the Serpent's temptation. The man is judged to death, because he had harkened to the voice of his wi●e. 4. The punishments determined and executed, did not exceed the measure of their sin. 5. The Devil sinned most, and therefore his punishment is the greatest, and no ways mitigated or allayed by mercy. The Woman and Man sinned, being tempted, and their sin was less, and it was allayed by mercy: yet the woman's sin was greater than Adam's, though less than the Devils: For she was first in the transgression, and brought man into the snare, being instrumental to the Devil, and therefore she was adjudged to two punishments, to which man was not liable. This Justice is not an Attribute, but the exercise and manifestation of an Attribute, as here it's taken. It's called Anger, Wrath, Fury, Rage, Jealousy, Indignation, as the sin is more or less heinous, and he more or less displeased. It's called Revenge, in that it renders the evil of punishment for the evil of sin. It's Judgement, because he proceeds according to Law, upon the evident knowledge of the violation of the same. It's punishment, as God inflicts it, and the Creatures suffer it. The principal Attribute which God did exercise, §. III and manifest in this Judgement passed upon man was his Mercy, which is his free love of man, who had made himself unworthy. For after that he had sinned, and made himself miserable, though his misery were an object of compassion, yet his sin did provoke to anger, and deserved vengeance. God looking upon man in this condition, was more willing to pity him, then to punish him; to remove the sin, then to destroy the sinner. He was unwilling all Mankind should perish, as they must needs have done, if he had proceeded in strict justice against them. The sin in itself was no fit subject of mercy: yet seeing that Woman was deceived by the subtlety of the Devil; and Man, by Woman, his dearest Wife brought into transgression, God took occasion to pity them; yet there could be no mercy for them, except it issue out of the abundant goodness of God, who is slow to anger, and so much inclined to compassion, and willing in this particular rather to manifest the glory of his mercy, then of his justice. Man had made himself unworthy, and liable to eternal misery, and God might have eternally punished him, and that justly too, yet mercy kept justice back, mitigated the rigour of it, and confined it in a narrow compass, to enlarge herself more abundantly. This mercy was the Fountain, from which issued the Promise of Christ, the ruin of Satan's Kingdom, the Redemption of Mankind, the Relics of God's Image, the means of Conversion, the patience, long-suffering, bounty and clemency of God, the gifts of the Spirit, the remission of sin, and eternal life. And that God might be placable, Sin pardonable, Man saveable; he accepts Christ's propitiation, reverseth the Law of Works, as requiring, (and that strictly) perfect and perpetual obedience, as the condition of life, and makes a new Law and Covenant, which determines Faith to be the condition of life, and that condition to be performed by the power of the Spirit, merited by, and restored for Christ's sake. This mercy did appear in this great Judgement many ways: §. IV 1. God sentenced the Devils in the first place, and that without any mercy, and for this very cause, even because they had attempted the eternal ruin of man, which upon the success of their damned Design had proved unavoidable, and the recovery of man impossible, if God should not have done some extraordinary work to prevent it. Upon this fiery indignation of God against these Liars and Murderers of Mankind, expressed in this Sentence, it did appear, 1. That the punishment to be suffered by these cursed Fiends, was grievous, unavoidable, and unremovable for ever. 2. That God was highly displeased at their malice showed against, and the mischief done to Mankind, in that he takes so fearful vengeance upon them. 3. That there was some pity in God towards poor man trembling at the Bar of God: for though their folly was inexcusable, yet their condition, considering the temptation, was lamentable. 2. This mercy was manifest in an high and extraordinary degree and measure, in that; (in this Sentence he) promiseth, or at least implies, a most certain promise of Jesus Christ a Saviour and Redeemer. It's true, that this great promise was folded and wrapped up in a few words, and the same very mysterious, as we read them in Moses, Gen. 3. 15. But those very words inform us, 1. That the Redeemer should be the Seed of the Woman; that Woman, whom the Serpent had so deluded, and who now stood guilty before God's Tribunal. 2. That this Seed of the Woman should bruise the Serpent's head, and so be the ruin of his Kingdom, and Dominion over Man. 3. That he should not obtain this Victory without Blood; for his Head must be bruised and he put to death. And there is not only an Emphasis, but a Mystery in those words [The Seed of the Woman.] The Emphasis is in this; That God doth not say an Angel or Spirit, or some man more excellent than Adam, whom he should create instantly; but the Seed, a Child, a Mortal Man, born of that sinful Woman (though now contemptible and miserable) should encounter the Devil with that power and policy, as to foil him. The Mystery seems to be this: That it's not said the Seed of Man, nor the Seed of Man and Woman; but the Seed of the Woman, signifying (though darkly) that Christ should be the Seed, and Child immediate, of a Woman, but of no Man. For as he was Man, he had an immediate Mother, who conceived, bore him, brought him forth; but no immediate Father. Upon these words, as the condition of Man and Woman became more comfortable; so the Kingdom and Government of Mankind began instantly to be altered; and a second Adam was appointed their Head to redeem them, as the first Adam had undone them. We must needs think, that our first Parents being sinful, guilty, and convicted, before the Supreme Judge of Heaven and Earth, stood with sad and heavy hearts, expecting their doom and condemnation, to Eternal Death, until they heard these words [The Seed of the Woman should bruise the Serpent's Head]. Then their Despair was turned into Hope, and their sinking-dying-hearts began to revive. For to them these were words far above all expectation of sweetest comfort: Never better words spoken! never better heard! 3. This mercy was evident, in that God did not send the Spirit of Despair, nor of Slumber and Security upon them, §. V nor deliver them up to a reprobate mind, (as he might justly have done) and so made their condition desperate, and irrecoverable; nor presently execute his judgement Eternal upon them, either by taking away their lives in their sin, or making their bodies immortal to punishment, in body and soul for ever. Neither did he take from them the Light of Nature, and the sense and power of Conscience, but gave them the saving-light of the Gospel, and the means of Conversion, with the promise of the Spirit. All this is evident by the promise of Christ, the ruin of Satan's Kingdom, a final Victory after a Bloody War, in this Sentence of the Devil: and it doth further appear, by the Education of Cain and Abel, and especially in the Faith of Abel. That the means of Conversion have been denied several persons, whole Tribes, many Nations, and the greatest part of the World, howsoever it might be deserved by this sin of Adam; yet usually it's the punishment of Apostasy, as of the generality of mankind before the ●lood; of the Gentiles before Christ's incarnation; and of the generality of the Jews, and many of the Gentiles, since the preaching of the Gospel to all Nations. And the very Gentiles were not delivered up unto a Reprobate mind, before they abused the Light of Nature, Yet the very outward means of Conversion, were a gift of Free grace for the merit of Christ, who was promised of pure and abundant mercy. The Sentence of Justice passed upon them was allayed, §. VI and tempered with great mercy too: For he doth not say to our first Parents, Go ye cursed into everlasting fire prepared for the Devil and his Angels. But you shall suffer Temporal punishments; yet so, that through my Grace, and sanctifying Spirit, they shall be Corrections and Chassisements for Humiliation, Mortification, and Reformation; and you shall be banished out of Earthly Paradise, and from this Tree of Life, that you may more earnestly long after: and seek the Paradise, and Tree of Life in Heaven: For you shall know, that it's a bitter thing to forsake your God, and disobey his Command. Yet this was the great punishment, that the Spirit of Sanctification and Comfort was departed, and no ways to be recovered, but by Jesus Christ, the great Redeemer, as a gift of Freegrace. And now consider all Mankind in Adam, as innocent and obedient; they are innocent and obedient: Consider them, in him, as sinful, guilty, convicted; they are sinful, miserable, convicted, and in a lost condition: Consider them in him, as receiving the Promise of Christ; they are in a possibility of Salvation and Deliverance. And all such as are born in the Bosom of the Church, and under the means of Conversion, are in a better condition, than such as are strangers from the Covenants of Promise, as all Children or Apostlates are. Yet we must understand, and take special notice of it, that after the Fall, there is not any thing in man tending either to holiness or happiness, or the abatement of sin or misery, but from the mere mercy of God, which doth shine forth most clearly in two things: The first is, the giving of Christ, or the Promise to give him; and this was not upon any merit, no nor of Christ himself. And howsoever all other Spiritual Mercies may be promised, and given for, and in respect of the satisfaction and merit of Christ; yet the gift of Christ was from purest love, without any respect to any merit at all. The second is in calling, wherein he prevents, both by giving the means of Conversion, and the grace of his Spirit, to make them effectual: Therefore, the Scripture so much magnifies God's abundant love, and free grace manifested in both. 1. For the first it's said God so loved the World, that he gave his only begotten Son, Joh. 3. 16. And God commendeth his love towards us, in that Christ died for us, while we were yet sinners, Rom. 5. 8. And in this was manifested the love of God towards us, because that God sent his only Begotten Son into the World, that we should live by him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins, 1 Joh. 4. 9, 10. For some mercies we receive from God, loving us before we love him; as these two: Some, after we begin to love him. 2. For the second, we read that God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace we are saved) and hath raised us up together, and made us sit together with Christ Jesus in Heavenly places, Eph. 2. 4, 5, 6. Yet this latter is merited by Christ. Besides, the manifestation of these Attributes, it's remarkable that God exercised his transcendent and absolute power above his Law: For to reverse the Law of Works, to require and accept satisfaction, and the same made by another, even Christ, and not the Delinquents; and thereupon to promise Pardon, and Eternal Life, upon condition of Faith were acts of Him, as above his Law, and dispensing with it in his judicial proceedings. For if he had according to his ordinary power made the Law of Works, requiring perfect and perpetual obedience, as the only condition of life, the rule of judgement; he could have done none of the forementioned Acts, but must have condemned man unto Death, and punished him according to the demerit of his sin: which if he had done, neither Adam, nor any Son of Adam, could have had the least possibility of Salvation. So that in this Judgement, the Foundation of the second Government of greatest mercy was laid; and then, even then, God began to constitute another Form of Government over Man, and to administer the same: And the former continued but a little while; and the latter hath continued long, and shall be, An everlasting Kingdom. The Second Scheme. Acquired by the Word made Flesh, by His Conception, Birth. Anointed King, Priest, Prophet in His Humiliation, taking upon Him the form of a servant, being obedient unto Death, which (presupposing His former Holiness and Obedience) was an act of Obedience unto the great Command of His Father, accepting Him as the Surety and Hostage of Mankind, laying on Him the iniquities of us all. a Sacrifice offered to God, as Supreme Judge, to expiate the sin of Man. and being accepted, did satisfy Divine justice offended. merit for Himself Eternal Glory and Power, sinful Man immediately the Abrogation of the Law of Works, Covenant of Grace, Power of the Spirit, to enable Him to keep it. These Effects formally include exclude no person. mediately upon the Covenant observed justification, Glorification. Exercised in the Constitution, which determines the Sovereign God-Redeemer. Administrator-General, Christ at the right hand of God Enemies Devils, Men, Rebels, Apostates, Subjects, men, who being reduced by Vocation, according to Predestination, do voluntarily submit, and that sincerely to God-Redeemer, their Sovereign. Administration, considered in general, according to the degrees, alterations from the time of Adam, till the Commencement of that glorious Reign, wherein God shall be all in all. special, in giving Laws, which being Moral, considered as given to Adam Innocent, continued to Gentiles, jews, Christians, with the different Obligations thereof. determines man's duty to God Creator, Redeemer. Man, Positive in Ceremonies, especially Sacrifices Ilastical, Eucharistical. Sacraments of the Law— extraordinary, ordinary. Gospel Baptism, Eucharist an Examination by whom, to whom, How these may be admi●● are a rule of Man's duty in Precepts, Prohibitions. God's judgement in Promises, threatenings. judgement particular, in Punishments Temporal, Spiritual, in this life, upon single persons, Societies, Ecclesiastical, Civil. after Death, before the Resurrection, Rewards Temporal Spiritual in this life, Conversion justification begun. continued in the state thereof. after Death before the Resurrection. Universal, determining and rendering the Eternal Punishments Rewards of Men, Angels. THE DOCTRINE OF The Kingdom of God. OR, The Government of God-Redeemer. The Second BOOK. CHAP. I. Concerning the Power of God-Redeemer, and by whom it was acquired. WHen the first Government did determine, §. I the second did begin: For, after the Fall of two of God's most noble Creatures, there followed a great alteration in the World; and such, that if God had followed strictly the Rules of his former Government, all Mankind must needs have perished. But this, his Mercy could not suffer: therefore, his Divine Wisdom contriveth a way how to recover Man f●llen, and began to govern him, according to such Rules, as that he might attain Eternal Salvation. For there was a Foundation of this new Government laid in that Judgement God passed upon the Devil, and he began instantly to act according to the same. Yet though he abolished the former Government; yet he continued the memory of it, and revealed the Doctrine thereof unto the Church, and it remains in the same; and it serves to let men see their misery, and humble them, that they may seek for remedy, and vehemently desire it, and follow the Directions God hath given: And by this, he may and aught to know, that in strict Justice he can expect nothing but Eternal Death, and that all hope of life depends upon the mere mercy of God, and the merit of a Second Adam. This Second Government did not abolish the power acquired by Creation: §. TWO for that continues still, and will continue, whilst man receives his Being from God, by Creation, and the continuance of his Being by preservation, Yet God acquired a new power superadded unto the former, and did exercise the same after a new manner. In this respect, there must needs be a great difference between the former and this latter Government. For in the former, the Governor was God-Creatour, by the Word not incarnate, or made flesh: but in this he is not only Creator, but Redeemer, by the Word made Flesh. The subject of this latter is not man, holy, righteous, innocent, as he was created; but sinful, guilty, miserable, in Adam fallen. The Laws thereof do not bind man as the former did to perfect and perpetual obedience, as the condition of Life, but to Faith in the Redeemer. Neither in this New-Model doth God alone, without a President-general, as in the former's govern Mankind, but doth administer all things by his Son made Lord and King, at his Right-hand, after the Incarnation. This Government is that Act of Divine Providence, §. III whereby he order sinful man, redeemed by Faith in Christ-Redeemer, unto Salvation; or, upon his Unbelief, unto Eternal Death unavoidable. This is evident, out of the sacred Writings both of the Old and New Testament: For all the Holy Patriarches from Adam, were saved by their Faith in God Redeemer, and the Seed of the Woman: And after the exhibition of the Redeemer, and his manifestation, he himself faith, That God so loved the World, that he gave his only begotten Son that whosoever believeth in him, should not perish, but have Eternal Life: And He that believeth on him is not condemned; And, he that believeth not is condemned already, because he hath not believed in the only Begotten Son of God▪ Joh. 3. 16, 18. John the Baptist testifieth, that the Father loveth the Son, and hath given all things into his hand: He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him, Joh. 3. 36. And all power in Heaven and Earth was given to Christ, Math. 28. 18. And from this Power, the Apostles received Commission and Command to go to all the World, and to preach the Gospel to every Creature; And, He that believeth, and is baptised, shall be saved; and he that believeth not shall be damned, Mark 16. 15, 16. In all which words, we have a New Power, a New Government, New Laws, both as a Rule of Man's Duty, and God's Judgement, differing much from the former. This might be called the Government of Mercy, as the former the Government of Justice. Whereas many tell us, that the former Government continues; that the Laws are still the same; that God, as rector, by Substitution, transferred the punishment, merited by transgressions, of the Law, upon Christ; and for, and in consideration of satisfaction made by him, remits sin; and this is nothing but a relaxation, or interpretation of the former Law, they are much mistaken, and reach not the truth in this particular. And this shall be made evident, when we come to speak of the Administration of this Kingdom from the times of Adam▪ till the preaching and baptising of John the Baptist, and the manifestation of Christ's entering upon his Public Office. As in the former Government; §. IV so in this, we must consider 1. Who is the Governor invested with Power. 2. How this Power was 1. Acquired. 2. Exercised. The Governor is God, Creator, and Preserver of Mankind, the same who was Lord and King by Creation: Yet here he must be considered under another notion, as God-Redeemer. For, as the Work of Creation and Redemption differ; so the Power acquired by Redemption, differs from that acquired by Creation. This Power is Supreme, Universal, Eternal, Monarchical, as the former. In the Acquisition, we must consider, by 1. Whom. 2. What it was acquired. It was acquired, 1. By the Word, made Flesh. 2. By the Humiliation of this Word made Flesh. The Person by whom God acquired this new Power, was the Word made Flesh: for as by the Word he made the World, and in particular Man, and so acquired a Properiety in Man, and a Dominion over Man, as a rational free Creature: So by this Word incarnate, and made Flesh in a wonderful manner, he acquired a new propriety in Man fallen, and a dominion over him, as capable of Spiritual and Eternal Felicity, to be recovered by a new way. The work whereby this Power was acquired, was, the Humiliation of this Son of God. So that now Man is God's, and subject unto God, not only as Creator, and Preserver in general, but as Redeemer and Sanctifier: For this new Dominion considers Man in his Spiritual Capacity. For the better understanding of this acquisition of New-Power, §. V we must consider, 1. Who the Redeemer is. 2. What the Work of Humiliation is. The Redeemer is Jesus Christ our Lord, first promised, then exhibited. Jesus Christ our Lord, who is blessed for ever, In himself is the Word made Flesh, joh. ●. 14. As our Redeemer, he was anointed with the Holy Ghost, and power to be a Prophet, Priest, and King Universal, Act. 10. 38. In Him, as the Word made Flesh, we may observe, 1. His Person. 2. His Natures. For his Person, in a large sense, as here I take Person; He is the Word which was in the beginning, and was with God, and was God, and by whom all things were made, Joh. 1. 1, 2. The only begotten Son of God, Joh. 3. 16. The Image of the Invisible God, the firstborn of every Creature, by whom all things were not only created, but do subsist, Col. 1. 15, 16, 17. The brightness of his Father's glory, and the express Image of his Person, Heb. 1. 3. He was begotten of the Father from Everlasting, and is the full expression and representation of Himself unto Himself. By these places it evidently appears, that the Word did exist before the World was; and so exist, that He was with God, and God. To be with God, implies some distinction; to be God, an identity of substance: and this is that which we call Circumincession, the nearest Union that can be with any distinction in the World. In the Natures, §. VI we must consider, 1. The number. 2. The union. 3. The distinction of them. The Natures are two: 1. Divine. 2. Humane. The Divine, is He was the Word: The Humane, as He was Flesh. For if He was that Word, which was in the beginning with God, and was God, so that all things were created and upholden by Him, He must needs be God, as the Father is God: yet not the Father; yet one God with the Father. If He be Flesh, He must needs be Man. As God, and the Word, He is Eternal; as Flesh, and Man, He is not Eternal. That Jesus Christ was Man, and that such a man there was, both Jews, and Mahumetans confess: Yet Orthodox Christians only acknowledge him to be God, and that according to the Scriptures; which, in these great Mysteries, are the only infallible Rule. And, in them, we do not read, that ever the Word assumed the Nature of any irrational Creature, nor of any of the Intellectual, but the Nature of Man: For he took not on him the Angels, or the Nature of Angels; but he took on him the Seed of Abraham, Heb. 2. 16: For the Children being partakers of flesh and blood, he also himself likewise took part of the same, that, through Death, he might destroy him that had the power of Death; that is, the Devil. For, 1. He redeemed not Angels. 2. He redeemed Men. 3. He redeemed them Only. 4. He redeemed them by Death. 5. Because the Word, as the Word, could not die; therefore the Word was made Flesh, that he might die. This seemed good unto the Divine Wisdom; and this was determined in the secret Counsel of the Eternal Deity. The Union of these two Natures is personal. §. VII The Person, and one Nature, was Divine: The other Nature was Humane. This Union was by assumption: the Person assuming was the Word; the Nature assumed was that of Man. This Assumption was begun in Conception, consummate in Birth. As His Birth was both mean on Earth, and glorious from Heaven; so his Conception was wonderful: For He was so conceived, that He had a Mother, and the same a Virgin in her Conception; yet he had no immediate Father who begot him; and because his Mother was descended from David and Abraham, therefore in respect of his Humane Nature, he was the Son of David, the Son of Abraham, according to Divine Prediction, and Promise, and the Seed of the Woman in a special manner. Concerning this Conception, we are informed, That the Virgin Mary, after she was espoused and before she and Joseph came together, was found with child of the Holy Ghost: and to satisfy him, an Angel was sent from Heaven, to signify unto him, that that which was conceived in her, was of the Holy Ghost; and that according to a Prophecy, Behold a Virgin shall conceive, Math. 1. 18, 20, 22. And we read in another Evangelist, that an Angel answered to this Blessed Virgin, demanding, how she should conceive such a Son, seeing she was a Virgin, and knew no man, That the Holy Ghost should come upon her, and the power of the Highest should overshadow her: therefore, that Holy Thing which should be born other, should be called the Son of God, Luke 1. 34, 35. So that this Conception was singular, extraordinary, and supernatural, and no ways to be paralle●d. And there was a twofold end, why it pleased God to have him thus conceived, 1. That he should be holy. 2. That he should be called the Son of God. And certainly these two things followed upon it. 1. He was holy, and so free from Original Corruption; either as considered in itself; or, as a punishment for the first sin: For this Original Sin was prevented 1. By the Sanctification of the Spirit. 2. By this extraordinary Propagation. For two things concur to this Native Corruption: 1. That the man be in Adam as sinning, and so sentenced for sin. 2. And also descend from him by natural propagation: But neither of these did agree to him: For though he was the Son of Adam, and the seed of the Woman, yet he was not in Adam sinning, nor the Son of Adam in that manner as all other men were. 2. He was called the Son of God, not only because he was conceived in a divine manner by the Holy Ghost, but also as the Word was the Son of God, and had that relation to his Father, so this Nature assumed being personally one with this Word must have the same relation to the father too. This incarnation of the Word, and Son of God is a great mystery. That Jesus Christ is the Word, and not only flesh; and not only the Word, but the Word made flesh; is plain and express Scripture: But the manner of this union is unsearchable. And we must simply believe what is plain, that it is so, not curiously inquire how it is, for that's above our capacity. a lib. 4. c. 41. Aquinas, contra Gentes, endeavours to exemplify this by the union of the Soul, and body: As the body is the instrument of the Soul; and supposeth an universal reason or intellect which assumes and unites itself to the b Conceptui humano. nature of man, so as to use it as a Proper instrument, as the hand is to the body, and by the same worketh divine works proper to God, and that, not sometimes transiently, but after the manner of a constant, and permanent Act. This is the Sum of his exemplification, which, as he confesseth, is very imperfect, and far too short. This assumption was an act (ad extra); and therefore both Father, Word, and Spirit must concur in it; yet so that the Word did in a special manner assume, and was the proper term of this Act. And that word in which was life, which life was the light of men in the Creation, did assume, possess, dwell in, and act by the Soul, and body of man; so as to be a Fountain of Life and Spiritual light to man for ever. This Word, §. VIII so became and was made flesh, as that he assumed not only the body, but the Soul of man, even whole man, and the same at first subject to frailtyes, and infirmities, to violence and death, yet without sin. And this union was indissoluble for ever. And many were the consequents of this union, as 1. The communication of Idioms in predication: So that because the Word, which was God, was flesh; and word, and flesh are one; therefore what is true of the word may be affirmed of that flesh; and that which was properly true of that fl●sh, might be truly affirmed of that Word, which was God. So that it may be truly said, That the flesh, and man did that which God did; and God might be said to suffer that which the flesh did suffer, and that by a Metonymy, and such as no Rhetoric ever taught us. 2. A near relation between the Word and that flesh, and such as is not to be found in all the world. 3. The excellency and dignity of that Nature, and flesh, not only above all men, but all Angels. 4. The concurrence of the Word and flesh in the acts of Redemption, and the same singular, and extraordinary. But whether the gifts of the Spirits confirmation in holiness, universal power, glory and happiness which Christ attained, did necessarily and instantly follow upon this Union, may justly be doubted. That the redeemer should be the Word, and so God and Flesh too; One, and the chief Reason, was the Wisdom and Will of God. And other reasons not clearly contained in Scripture are better forborn then mentioned. After the number and union follows the distinction of the two Natures, §. IX for although they were personally united, which union is extrinsecall, yet they remained really distinct. The Word was not changed into flesh, nor flesh into the Word: but the Word is the Word still, and flesh flesh still, and that essentially. It's true, the word before the conception of the humane nature was not flesh, but than it was flesh, yet so that it continues the Word. Neither was there any mixture or composition of these two to make one substance different from both: nor any such union of both, that so a third thing should arise by way of resultancy; except we may say and that according to the Scripture that the word and flesh were so united, that thence did arise a third thing, which we call Christ, and some call God-Man. Yet still he was so God that he was Man, and so man that he was the Word, and God; and so shall continue, blessed for evermore. Jesus Christ our Lord is the word made flesh; §. X and this is the definition that the Scriptures give of him; That which follows is, his office as he is Redeemer. An office is a derivative power, and therefore cannot be supreme, but subordinate: and as an officer by commission with a Mandate receives his power, so he is liable to account. In this respect, and for this cause it is, that though Jesus Christ of Nazareth be the Word, and so God, yet as God he cannot be an officer: as flesh, and man, he may be, and was such. This the Scripture teacheth plainly when it saith, that he was sent, received commandment from his Father, was sealed, anointed with the Holy-Ghost, and with power, did not glorify himself, that his Father gave him power over all flesh, and that all power in Heaven, and earth was given him: all these things are true of him only as man. His office was the greatest and highest that ever was: Because he was supreme and universal governor above the Angels, and all other creatures next unto God. Therefore his place upon his investitute, and solemn inauguration was at the right hand of the eternal Throne of God: And in this particular Joseph advanced by Pharaoh was a lively type of him. In him as an officer, we may consider. 1. His Ability, 2. His power and Authority. His Ability is expressed, in that metaphor of being anointed with the Holy Ghost: for he was endued with all the gifts of the Holy Ghost, and in the highest degree that any creature was capable of: therefore it is said God giveth not the Spirit in measure unto him, Joh. 3. 34. but in fullness. So that of his fullness we all have received grace for grace, Joh. 1. 16. And the Spirit of the Lord shall rest upon him, the spirit of Wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord, Isay. 11. And at his Baptism the Heavens were opened, and the Holy-Ghost was seen in the likeness of a Dove to descend and rest upon him. These gifts and endowments he received with a power to communicate in a certain measure unto others, The Spirit in this fullness was given him not only to sanctify him, but to enable him for the undertaking, managing and accomplishing the great work of Redemption, which was committed unto him. Besides these Abilities he received power, and authority accordingly, and so had plain right to do such things, as neither men nor Angels had right to do. He had power to command all the Angels of Heaven, the Devils, and all Creatures, and they must obey him, because they were subject unto him. And because he must discharge this Office; for that end, was required an high degree of wisdom, and the knowledge of the deep and secret Counsels of God, especially concerning the Eternal Salvation of sinful man, whose Nature he had taken upon him. Therefore, he must be a Prophet, able, fully, infallibly, and with Power, and Majesty, to declare the Mind and Will of God. In which capacity, and faculty, he was more excellent than all the Prophets, than Moses, than the Angels, who have the Spirit of Prophecy, as being in the Bosom of the Father, and more intimate than the Angels were. And he could reach men not only outwardly, but inwardly, and speak, by the Spirit, immediately unto the Souls of men; and that not only ordinarily, by imprinting the Doctrines of the Scripture outwardly upon the Tables of the Heart; but also extraordinarily by Inspiration, and immediate Revelation of the Mysteries of God's Kingdom. Thus he taught Apostles, Prophets, Evangelists: And he is the Head and Lord of all Prophets; and all Angels, Prophets, Apostles, Pastors, Teachers, are his Servants, and subject unto him as a Prophet: and his Doctrine must be heard, believed, obeyed; and he that will not submit unto it, must be cut off, and everlastingly accursed. Because Man is guilty, §. XI and God angry, and Justice requires Eternal Punishments, to be executed, if not prevented: therefore, there must be some to interpose between the just God, and unjust Man, and make satisfaction unto justice, procure his favour, and plead the cause of penitent sinners before the Throne of God in the Heavenly Temple. Therefore, Christ, if he will be a Redeemer, must do all this, and be a Priest; and, as a Priest, offer a Sacrifice, for the Eternal expiation of sin; and, as an Advocate, plead his blood and sacrifice before his Father, for all such as come to God, by him. And he must not only be a Priest, but an Universal, and Eternal Priest, holy without any sin, who may have free and immediate access to the Throne of God, and such, who is sensible of the People's misery; and, in that respect, willing and ready to make reconciliation for their sin. Such a Priest, Christ, and only Christ Jesus of Nazareth, is made so by God, and now confirmed by Oath, to minister in the Heavenly Tabernacle, there to appear before God for us. Therefore, he is more excellent, and above all other Priests, even Aaron; nay, above Melchizedeck, one of the greatest Priests on Earth; and also, above the Highest Priests of Angels, if there be any Priesthood amongst them. Besides, because he must have Subjects of all Nations, in times successively, unto the end of the World; and He, and His, shall have many Enemies, both Men and Devils, and of great power and policy: therefore, he must be a King, invested with Universal, and Eternal Power, to make Laws and Officers, to judge, and to execute Judgement, in rendering eternal rewards and punishments, according to the Works of such as shall be judged, that so he may subdue all Enemies, even Death itself, protect his people, and give Eternal Peace and Felicity, to such as shall unfeignedly submit unto his Power, and continue loyal and obedient Subjects to the end. As God hath decreed before the World, upon the foresight of man's sin, that the World should be made flesh: so he likewise decreed, that he should be invested with this threefold power, and to confer it upon him, as Flesh united to the Word. Upon the Fall of Adam, this Office was promised: in his Conception and Birth, he was designed unto it: in his Baptism, he was declared to be the Son of God: Upon his manifestation, after his Baptism, he began to act in this threefold Office: Upon his Resurrection, he was constituted a complete Priest, Prophet King, and all power in Heaven and Earth given Him: Upon his Ascension, he was solemnly invested, and confirmed in the place, and began at the right hand of God to exercise his Power more gloriously. CHAP. II. Concerning the Humiliation of Jesus Christ, whereby this New Power was acquired: And a brief Historical Narration of His Sufferings. THis New Power, as you heard before, was acquired by the Word made flesh; §. I and now we know, by whom. In the next place, we must inquire, by what it was acquired. It was acquired by the Humiliation of the Son of God. This Humiliation of Jesus Christ is that whereby He, in the form of a Servant, was obedient unto Death, the Death of the Cross. In this Humiliation we have two degrees. 1. He took upon him the form of a Servant. 2. In that form he suffered the Death of the Cross. 1. He was a Servant: For being in the form of God, he thought it not Robbery or Sacrilege to be equal with God: yet he made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of men, Phil. 2. 6, 7. This state and condition of a Servant taken upon Him, was the first part of his Humiliation. But here it's to be noted, 1. That He was not a Slave taken in War nor sold, nor born of Servile Parents or Parent. 2. As He was the Word, and equal with God, He could not be a Servant, but as He was flesh, and made Man, For as Man, He was a reasonable Creature, and so subject to God, and bound to Obedience. 3. Yet to be Man was not all: For He was a Servant, in respect of the mean condition of His Humane Nature: For He was born of a Mother, though of Royal Extraction from the house of King David, at a great distance, yet poor and mean, as appears in that she was espoused and married to Joseph, a Carpenter, and so a Mechanic, and of the lowest Rank of Subjects, and also by his poor Birth in a Stable. 4. He, as Man, for the time, laid aside, or did not assume the Robes of Glory, the State and Dignity which did agree unto Him, as He was the Son of God; neither did He take upon Him any Civil Command, or Jurisdiction, much less that Universal and Supreme Power, wherewith He was invested afterward. 5. He was born, not only a Man, but a Jew, under the Bondage and Servitude of the Law, as was manifest by His Circumcision, and Presentation in the Temple. 6. He subjected himself unto the Ecclesiastical Power of His own Nation, and the Civil Power of the Romans, so far as to be tried and condemned by both, though He was innocent; and was willing to be obedient, not only in doing the good commanded, but to suffer the evil, even Death, the death of Servants, nay of Slaves, nay of Dogs, which He no way deserved. So that He wholly denied Himself, renounced his own Will, even in things lawful, and was a Servant to his Father in one of the hardest, and lowest services that ever was, the service of Sin excepted. This was a way, which the unsearchable depth of Eternal Wisdom contrived, to acquire a new transcendent Power. It's true, that alter He appeared in public, He took upon him some power, and acted accordingly. He began to preach the Gospel with power and majesty, not only in private, but public: He gathered Disciples, and made Apostles, and other Officers, instituted Sacraments, and gave Laws and Commissions, and signified that He was the Son of God, and should one day come in the Clouds of Heaven; yet still He was a Servant. The second degree of his Humiliation was, §. TWO that as a Servant he was obedient unto Death, the Death of the Cross. He was always obedient both to God and Man, in all things so far as He was bound: He observed not only the Moral, but the Ceremonial Laws of the Jews, and the Civil Laws of the Romans, so far as they were just. He many ways manifested himself to be the Word made flesh, and the only Begotten Son of God, and that not only by his eminent Virtues but by his Heavenly Doctrine, and glorious Works. So that never any gave better Example, taught better Doctrine or did greater Works so beneficial to Mankind, and to destructive to Satan's power. Yet he manifested himself in this manner, only amongst his own people, seeking earnestly not only their Temporal Peace, but their Eternal Salvation. And all this may be called his Active Obedience; which, though so excellent and perfect yet could not free him from obedience in sufferings, which were many; and ended in the death of the Cross. The History hereof I will 1. Deliver briefly out of the Evangelists; And, 2. Discourse of the same more at large, out of these and other places of Scripture. Though he suffered by the Determinate Counsel, and sore-knowledge of God, and God had showed before by the mouth of all his Prophets, that he should suffer; yet the Counsel of God, and Predictions of the Prophets, were fulfilled in the manner following: 1. By his Sufferings before Judgement. 2. By his Sufferings in Judgement. 1. Before Judgement, He by his Example, Doctrine, Works, gathered many Disciples, and the people followed him in great multitudes. This was a provocation to the ambitious Rulers of the Jews, many of whom were Pharisees, a Sect, in those times, in great account and admiration with the people, for eminent Piety and Learning, wherein they seemed to excel. And this did grieve them much, that He did neither comply with them, nor their Designs, nor receive any Commission from them but did reprove their Hypocrisy, and took off their Vizard of Sanctity, and open before the people their Ambition, Covetousness, Cruelty, Oppression, and other enormous Sins; confuted their false Doctrine, and denounced most fearful Woes against them. His eminency and respect with the People, with the multitude of Disciples in all places, especially at Jerusalem were matter of Envy; and the rest, intended for Reformation, ended in their malice, and his suffering. Out of this envy and malice, they traduce him amongst the People, Censure and condemn him amongst themselves, and design his death most unjustly, though under pretence of Justice, and the Public good. Sometimes they are ready to stone him: Otherwhiles they tempt him by Questions cunningly devised, to entangle him in his Answers: so that they might have some ground to accuse him before the Governor. Sometimes they lie in wait for him, and otherwhiles seek to take him by violence: yet none of these take effect, till his hour was come. And he suffered all these things with patience, and a constant mind. Those were but the beginning of sorrows: The night wherein he ate his last Supper with his Disciples, instituted the Sacrament of the Eucharist, for the perpetual remembrance of this Death, and came to Gethseman, than they began to be more bitter: For after he had washed his Disciples feet, foretell that one of them should betray him, Peter deny him, and all forsake him, made his farewell Sermon so full of Heavenly Comfort, and concluded it with a most excellent Prayer; he entered the Garden, and the fatal place. There his Soul began to be troubled, and was heavy unto death; and so that bitter agony, above all other most grievous, began: wherein, He thus had the greatest power and patience to suffer more than Man or Angel was able to endure, seemed to stoop, and He fell grovelling and pro●rate upon the ground, as though He had been a Worm, and no Man, and prays earnestly, with strong cries and tears, unto his Heavenly Father, three times, that this Cup of his Passion might pass from Him: yet He limited his vehement desire, and resigned himself wholly to his Heavenly Father's Will, and was resolved to drink the very dregs of it, if his Father's Will was so. So unwilling was He to disobey His Heavenly Father's Commandment, and so willing to save sinful Man, though it cost him dear. And such impression, this Conflict of His Soul made upon his Body, that He did sweat, and His sweat was as it were great drops of blood falling upon the ground. In this saddest condition, none of his Disciples, no not the three nearest unto Him, though earnestly desired, could watch and pray with Him one hour. Even Peter, who so resolutely promised to die with Him, failed to be any comfort to his Master, in this exigency. So that He had not any comfort from any Creature, or from any Man, or from any of His Disciples, or Apostles, or nearest and most intimate Friends, till an Angel from Heaven was sent by His Father, to comfort, strengthen, and encourage Him. What was the particular distinct case of this trouble, is doubted by many, and many have fancied many things: yet this is certain, that He had a lively apprehension and sense of this Bitter Cup, which He did so much deprecate, and did clearly foresee, 1. That God would smite him, would him, and put him to death, by laying upon him the iniquities of us all. 2. That all kind of miseries would rush upon him, as it were in one violent stream, to over-whelm him. 3. That all sorts of people would conspire against Him, and that with greatest and most cruel malice to torment and confound ●im. 4. That the Prince of Darkness, with all his Damned Power, would be let loose, and permitted with greatest violence to assault Him: for it was the hour of the power of Darkness. That in all this, his Father, for a time, would withdraw his sweetest comforts, and suffer his Enemies to prevail, and put him to a shameful death. And that which He most feared was, left by impatience, or distrust, or some other way, He should offend His Heavenly Father, and so have made void the great Design of Redemption, and given the Devil the Victory. For Satan's chief intention was, not to torment his body, and put him to a Temporal Death, but to tempt him to sin, and herein he was disappointed: For Christ, in the days of his flesh, when He had offered up Prayers and Supplications, with strong crying and tears unto Him, who is able to save Him, was heard; that is, delivered from what He feared, though not from the Death of the Cross. These were His Sufferings before judgement. §. III In Judgement, we may observe, 1. The Preparatives, or Forerunners. 2. The Trial. 3. The Execution. The Preparatives for Trial were, the betraying of Him: His Attachment, the bringing of Him bound to the Place of Trial. For He was most unworthily betrayed by one of His own Disciples, yea one of His Apostles, who being covetous became treacherous, and receiving the Devil into his Heart, when no admonition would divert Him from His cursed Enterprise, contracted with the High-Priests, and Rulers, for 30 pieces of silver, to betray His Master, who was better than the whole world: and according to the Damned Contract, unto his own Eternal Woe, he directs a Company armed to the place where Christ was; and, lest He should escape, or not be taken, he betrays Him by a Kiss, a sign of love in itself; but, in this business, an effect, and act of horrid treachery. After He was betrayed, and so discovered, they apprehend, and attach him in a disgraceful way. For though He never hid, or concealed Himself, but taught openly, and often; and, but the day before, in the greatest and chiefest City, and in the Temple, the most public place, and so was ready at any time to appear before the Rulers to clear his own innocency; yet, as though he had been a Malefactor, a Thief, a Murderer, conscious of his Crime, who hid himself, declined Judgement, and sought to escape, so they deal with him. Thus he was presumed to be guilty of some capital crime, and therefore not fairly summoned, and dealt withal as a free subject. This Christ told them of, and charged them with it. After He is apprehended, they bind him as a prisoner to secure him, and lead him to the place of Trial. A very great Trial it was, wherein God did condemn and punish: Mankind in his own Son; and though He proceeded justly, yet the judgement of man, in this particular, was abominably unjust. His Trial is twofold, before 1. The Ecclesiastical, 2. The Civil Judge. The Ecclesiastical Court had Cognisance of false Doctrine, Blasphemy, and such like Crimes, and accordingly proceed in the examination of the party, and the Witnesses, and with that care and diligence, as though they feared lest they should not find sufficient Evidence against Him, and such as might satisfy the Procurator Pontius Pilate. When they failed of all sufficient proofs, the Highpriest took a new and uncouth way to convince him from his own words, and so adjures him to tell them plainly, or expressly, Whether He were the Son of God. To this, He answers directly, that He was the Son of God, and the day would come, when they should see him sitting on the right hand of power, and coming in the Clouds of Heaven. This answer they expected, and from his own words condemn the Judge of Heaven and Earth to be guilty of Blasphemy. After his most unjust condemnation, He, as one out of all Protection, and unworthy of any benefit of Law, is exposed to the abuses of the vilest Wretches, who did hood wink him, mock him, spit upon him, blaspheme him, who was now already betrayed by Judas, presently denied by Peter, and forsaken of all his Disciples. These miseries, this ingratitude, these indignities, the glorious Son of God, and Lord of Angels, did endure. This Trial in the Ecclesiastical Court, §. IV being finished, He is brought before the Civil Judge, and tried there again. What the Reason hereof was, is not so evident: It may be, the High-Priests still were afraid of the People, lest they should rise against them, if they should proceed to public and open execution; or it might be, because the Romans denied them Jurisdiction in Capital Causes. This seems to be implied in their words to the Procurator, It's not lawful for us to put any man to death, Joh. 18. 31. He is brought before Pilate, and sent by Pilate to Herod. Herod finds in him no cause of death; neither doth Pilate: and therefore, out of Justice, and Natural Conscience, and other Reasons, justifies him as unworthy of death several times, and several times seeks to release him. And as he was unwilling to condemn him, because there was no cause, and for that He knew the Rulers out of Envy had delivered Him into His hands; so He was afraid to do it, is admonished by His Wife, and that in some sort from Heaven to have nothing to do with that righteous man; but especially when He heard He was the Son of God. Yet they accuse Him vehemently of heinous crimes, as Sedition, and High-Treason against Caesar, and importune him to do justice; and seeing him unwilling to pass judgement against Him, and willing, and very earnest to release Him, they persuade the people to desire Barrabas, a cruel Murtheret, to be delivered to them, according to the Custom; and to cry, without ceasing, Crucify, crucify Jesus; and that which was of greatest force, they tell Pilate plainly, that if He released Him, He was not Caesar's friend; and, in these words, imply, that they would accuse Him, if he let Him go. So in the end, the cries of the tumultuous Rabble, the fear of a Tumult, and much more of his Master's displeasure, prevail with him to condemn him to death, against all Justice, all Admonitions, and his own Conscience, though he had formerly scourged him. So vile a thing it is in any (Judge especially) to fear Man, more than God, and Temporal more than Eternal punishments. Thus Barrabas is released, the guilt of Christ's blood charged upon the Jews; who take it upon them, and their children, to their condemnation, and confusion; And Christ is delivered to the Soldiers. 1. To be abused. 2. To be executed. As He was accused, and so condemned for this cause alleged, that He said He was the King of the Jews; so they accordingly abuse Him. They divest Him of His outward garments, crown Him with thorns, array Him with a purple garment, as signs of Royal Dignity, put a Reed, for a Sceptre, into his hands, bow before him, and salute him, as King of the Jews; and withal, smite Him on the Head, to make the Thorny-Crown pierce into His Temples. And after they had made themselves sport, with His miseries, and satiated themselves, they take off those Ornaments of derision, and lead him to the place of Execution: which followed immediately upon this unjust Judgement, and so many indignities offered him. He is led out of the City, as a profane, unhallowed person, unworthy to abide in that holy place and he must carry his cross; which yet Simon of Cyrene was afterward compelled to do. Being brought to the place of execution, he is divested of his garments, which are divided amongst the Soldiers, who cast lots upon his seamless coat; which done, He is nailed to the Cross, and suffers cruel torment. Instead of ease and comfort, they give him gall to eat, and vinegar to drink, they mock him, give him vile and cutting words. In midst of this condition, He is deserted for a time, the sweetest comforts of Heaven restrained from Him, the Devils of Hell permitted to exercise their malice, cruelty, and power upon Him. And that we might understand his sufferings to be far greater than we can imagine, He cries out My God my God, why hast thou forsaken me? and complains of such miseries as never any suffered. Job's afflictions were many and grievous, and came nearest unto these of Christ, yet were far short. He suffered thus upon the Cross, from the 6th, unto the 9th hour of the day, and then died, and commended his Soul into the hands of his Heavenly Father. Thus the Consecration of the great High Priest was finished, the things foretell concerning his Suffering fulfilled, and his bitter suffering had an end. That day, his body being dead, pierced by a Soldier, though no bone of this true Paschal Lamb was broken, sent forth water and blood: and being taken down from the Cross, yielded by consent of the Governor, into the hands of Joseph of Arimathea, was by him, and Nicodemus decently and honourably interred in a new Sepulchre, where never any man was buried, continued separate from His Soul, as His Soul from it, unto the third day, and saw no corruption. And this was the deep Humiliation of the Son of God, whereby this universal and eternal Power was acquired. CHAP. III. A more large Discourse of Christ's Obedience unto the Death of the Cross. I Will not here take up time in showing both how many, §. I and also how grievous the sufferings of Christ were: For that hath been done by many others, and it may be sufficiently understood by what hath been said, nor only that they were many, and grievous, but also far greater than we can understand: But I will 1. Consider this Humiliation of Christ, as it was an Obedience unto Death, and a Sacrifice of Him, as a Priest. 2. I will declare the Effects thereof. 3. I will endeavour to show how far the benefit of this Humiliation was communicable, or derivable unto sinful Man; And 4. The Attributes God manifested in this Humiliation. Many with great Eloquence and Art have methodically set forth the Passions of our Saviour; and their intention was, to affect the Hearts of their Auditors, and stir up to sorrow and other passions: Yet these four things are matter of greatest moment give a clearer light to understand the great mystery of Redemption, and are effectual to melt our hearts with godly inccour for our sins, to make us sensible of God's wonderful love, to revive our hearts with heavenly comfort, and to mortify our corruptions. 1. Therefore, this Humiliation was an Act of Obedience unto God his Heavenly Father, who out of his unspeakable love gave him this command to be servant for a while and suffer death for sinful man's salvation. This was an Act of transcendent power, to give such a Law; and Christ willingly out of pity unto his Brethren, submitted to this power, and was willing to be bound by this Law, and become a servant and was obedient unto this Death. Therefore it is written, Lo I come to do thy will; that is, this great Command of suffering death, not for himself, but for others, being guilty, and bound in their own persons to suffer: which was an act of greatest love that possibly can be expressed. In that it was an act of obedience it signifies his willingness and doth teach us that he suffered freely: For all obedience is free and willing or else no obedience. That it was willing and free is many ways evident: For no man (saith he) taketh my life from me, but I laid it down of myself Joh. 10. 18. No man took it from him because no one could do it, if he had not been willing to have parted with it. His Prayer, wherein he so earnestly three several times deprecated the Cup of his Passion, makes it clear by that clause, wherein he corrected his natural desire, Thy will, not mine be done. It was often attempted, both by fraud and force, to take away his life, but it could not be done before that hour-wherein he was willing to lay it down himself. He offered himself unto the Band of Soldiers, which came to apprehend him, and said unto them, Whom seek ye? They said, Jesus of Nazareth; He answers, I am he: and resently, at that word, they went backward & fell down to the ground. Besides, he could have called for 12 Legions of Angels, to defend, or rescue him, and yet he would not do it. To be a servant, and suffer the death of the Cross, was an act of greatest humility: For, the Son of God, the Word made flesh, Humane Nature united so nearly to the Deity, to deny himself so far, as to be below the Angels, below so many men, to be a Servant in the meanest rank of men, subject to the Law, to Civil, and Ecclesiastical Power; and, though Lord of Angels, yet to abase himself so low, as to suffer such reproach, and all kind of indignities, from the basest sort of Abjects, and Refuse of the people, and as it were to be trampled upon, as though he were a Worm, and the ba●e●● and most guilty Wretch in the World, though he was most innocent, was humility indeed, and a stupendious humiliation. This Act of Obedience, was performed with greatest patience and charity that ever any was: For he opened not his mouth, was dumb as the sheep before the Shearer: When he was reviled, he reviled not again. They curse him, blaspheme him, deride him, and many ways abuse him, yet he is quiet, and his Soul so calm, as though he suffered nothing, though he suffered more than ever any did. And this was his Charity, that he humbled himself, and suffered all this for unworthy, ungodly sinners, and enemies, even for the Eternal Salvation of those who did afflict and crucify him, praying to his Father to forgive them, for they knew not what they did. In that, §. TWO as a Servant, he was obedient unto Death, the Death of the Cross, and endured such cruel pains, and so shameful a death, though he was so excellent, and innocent; this doth give us occasion to think and consider of many things: For, 1. By this we may understand, that his sufferings were very great, not only in respect of the multitude of them, the quality of the persons from whom, the parts wherein he suffered, and the nature of his sufferings: But from this, that he died the death of the Cross. And this Death was, 1. Violent, not Natural. 2. Cruel, and full of Pain. 3. Ignominious and most Reproachful. 4. Most accursed. 5. Joined with far greater Torments, and trouble of the Soul, than we can conceive. 2. Seeing Death is the wages of Sin, it must be for Sin; and seeing he had no sin of his own, it must be for the sins of others. And because where there is no Law, there is no sin, therefore must there be some Law transgressed, whereby He became liable to this punishment of death. The Law, of itself, made none liable to death, but the parties violating it, which Christ never did; therefore, there must be a Lawgiver, and a Judge above the Law, who had power to transfer the punishment, from the guilty, upon One innocent, who was willing to take it upon him. The Lawgiver was God, and He was the Judge, and gave a Command to Jesus Christ, to suffer this death due to sinful man, and he willingly submitted, and became Surety or Hostage for man. And by virtue of this Command, and Christ's Voluntary Submission, the Law transgressed had power over him, and he became liable to this death: And so he who knew no sin, became sin for us, that we might be the righteousness of God in Him, 2 Cor. 5. ult. So that in this suffering of death, though the Devil, and the Jews, with Pontius Pilate, were active in crucifying Christ, We must consider, God, as Supreme Judge, did pass the Sentence, and execute the same. Christ is the Head of, and Hostage for Mankind, and a general person suffering for many, that the benefit might redound to many. In this respect, that Christ suffered for the sin of others, we may conclude, that his suffering was a punishment in proper sense; and, that God, in threatening death to Adam, and Mankind, sinning, reserved a power and liberty to himself to punish the party sinning, or some other for him. Yet because the thing, in the obligation, was the punishment of the guilty offending, and not the Innocent; it must needs be an Act of Grace in God, by his Command, to substitute another, and also to accept his Suffering, as an Expiation of their sins. It was Justice in Him, that He would punish Sin; but free Mercy to punish it in Christ, and be satisfied with that death of another person. But of these particulars more hereafter, when I shall declare how, and how far the benefit of this Redemption, may be derived to others. This Death was Death, §. III and Death of the Cross, to signify the justice and severity of God, and the desert of sin, which is shame, pain, a Curse. For this death was shameful▪ painful, accursed. Therefore, it is said, that Christ endured the Cross, and despised the shame, Heb. 12. 2. and that he became a Curse for us, God. 3. 13. Therefore, the bitter passion of our Saviour, may persuade us all for ever to ●ear, and hate that sin, which so much offended the just God, that He punished it so severely in our Saviour. For he never suffered death, neither did he lay upon him the iniquities of us all, to this end, that we might have liberty to sin, but that we should repent with godly sorrow, and ever mortify corruption, & the very root of sin in us. The death of Christ should be the death of sin in us; and the remembrance of his sufferings should break our hearts, humble us, and separate us from sin.— That Christ should die, and we should live, and his death should be our life, was often signified by the ancient Sacrifices, wherein the blood and death of the thing sacrificed, was a kind of expiation of the sin of man. Man sins, and Beasts suffer, to signify, that there must be a far better Sacrifice to purge away the sin of Man, and purify his Conscience. Therefore Order requires, that we consider the death of the Cross, so willingly suffered as a Sacrifice: And, if it was a Sacrifice, as no doubt it was, we must observe 1. The Priest. 2. The thing offered. 3. The Party in whom it was offered. 4. The Parties to be sanctified by this Offering. The Priest is CHRIST. The Sacrifice, HIMSELF. The Party to whom it was offered, GOD. The Parties to be sanctified, SINFUL MEN, for whom He suffered. That Christ was a Priest, the Apostle proves, Heb. 5. 6. For there he first describes a Priest to be a Mediator between God and Man, in matters of Religion: and in his Offerings and Prayers, represents the People: In blessing of the People, He represents God: though of this He saith nothing in that Chapter; yet in the 7th, in Melchizedeck blessing and tithing Abraham, he implies, that in both these Acts, a Priest represents God. And because a Priesthood is an Office, and a Priest and Officer in Religion, and things pertaining to God, he informs us, that, very one cannot be a Priest, but one taken from amongst men, and ordained for men. And as an Officer is made by the Will and Commission of the Supreme Power, and must not presume upon, and usurp the Office; therefore Christ did not glorify himself, but was chosen, called ordained a Priest, and that immediately by God. And his Commission he finds in Psal. 2. 7. & 110. 4. And his Priesthood was powerful, most excellent, personal, immutable, made so by Oath, and Eternal, and he himself holy without sin. He must minister in the Heavenly Tabernacle, and his Ministry must be Spiritual, and himself the Mediator of the New Testament, to procure and dispose of the Spiritual and Eternal Blessings promised in the same. Amongst many other Services to be performed by a Priest, one, and a principal, was Sacrifice; and in the Levitical Service, that of Expiation, yearly offered on the 10th day of the 7th Month was most eminent: and this the Apostle singles out as the most excellent Sacrifice to typify the death of Christ, as far more excellent than that Sacrifice of the Levitical Highpriest, Chap. 9 Therefore, the death of Christ was a Sacrifice Ilastical, and Propitiatory. His willing-suffering of death was the Offering: the Thing offered, was Himself: For he offered himself without spot. The Party to whom he offered himself was God, considered 1. As Lawgiver offended. 2. As Judge, who had power to refuse or accept the Offering; and upon the same accepted, to pardon sin, and give Eternal Life. The Parties to be sanctified by this Offering, were sinful, and guilty Persons, acknowledging Christ alone to be the Priest, and this Death the full and only expiation of sin, and resting in the same alone. So that this Sacrifice so was offered unto God, and this Offering was an Act of Christ, as a Priest; and, in particular, it was an Act of Obedience to that great and transcendent Command of His Heavenly Father, that He should suffer death for the sin of Man; and the intention of it was to take away, and expiate the sin of Man: and, in this respect, it's said, that by His own blood He entered in once into the Holy Place, and obtained Eternal Redemption, or Remission. Christ entered two several times into Heaven. 1. Immediately upon His Death, when His Soul separated from His Body, was received into Paradise. 2. When He was risen, He ascended both Soul and Body, as immortal into the Heaven of Heavens, where He doth, and shall continue until the time of the Restitution of all things. The first entrance seems to be that which obtained Eternal Redemption. For as the Highpriest, presently upon the slaying of the Sacrifice, takes the blood, and enters into the Holy Place, and appears before the Mercy-seat; and when that was done, the expiation of the sins of the People was finished: So Christ being slain, and dying upon the Cross, His Soul enters the Holy Place of Heaven as separated from the Body, and so presented himself before the Throne of the Eternal Judge, as having suffered death, as God commanded, humbly demands that which God had promised, and so speeds. For He obtained Eternal Redemption. And lest this Death of Christ should seem to be an ordinary thing, The Sun was darkened, the Earth did tremble, the Rocks were torn asunder, the Veil of the Temple was rend from the top to the bottom; and all this to signify, that the Great Highpriest was entered by His Death and blood into the Holy Place of Heaven, and had obtained Eternal Remission; the great Encounter between the Son of God, and the Prince of Darkness was past, and Christ obtained the Victory, and the sin of Man was now punished in the Surety and Hostage of Mankind; and the greatest Execution in the World was ended, and by the same an entrance was made into the place of Glory. After that it hath been made evident, §. IV that this Suffering of Christ was an Act of Obedience unto the Death of the Cross, and a Sacrifice; ●he next thing, in the second place, to be inquired, is, what the effects of this Sacrifice were. And they are of two sorts: 1. Immediate. 2. Mediate. Immediate are reduced to two: The First is called satisfaction. The Second, Merit. And both these, in respect of man, are called Propitiation: yet the immediate effect, in respect of Christ, is Merit, and only Merit. In respect of man, it's written That God set forth Christ the Propitiation for our sins, by Faith, through His Blood, Rom. 3. 25. And He is the Propitiation for our sins, and the sins of the whole World, 1 Joh. 2. 2. And that God did manifest His love, in sending His Son to be the Propitiation for our sins, 1 Joh. 4. 10. To be a Propitiation, is to make God offended, propitious unto guilty Man. This Propitiation, therefore, in respect of sin, which is also called Redemption, may be truly said to be Satisfaction, made to the Supreme Judge offended, so as to free the party guilty from the obligation unto punishment. Neither need we scruple the word, Satisfaction. as not found in Scripture: for it's expressly used by our Translators, Numb. 35. 31. Moreover, ye shall take no satisfaction for the life of a Murderer, that is guilty of death etc. The word in the Original, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned by the Septuag●●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in the New-Testament, and translated Redemption, Ransom, etc. And it signifies a gift or price, or something offered to him that hath power of life and death, and accepted as a sufficient satisfaction: it frees the party liable to death, because an Enemy, or guilty of some capital Crime, from Death, and that Obligation unto Death. The word, Lutron, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free from death. That which made sinful man liable to death, was the Will of the Lawgiver, expressed in the Law, and binding man to Obedience, or Death. Man disobeying justly deserves Death, and God the Supreme Judge might justly condemn him, and nothing could free man from the Obligation, but Pardon, Pardon might be granted two ways; either, ex nudâ voluntate, absolutely and freely out of meet mercy without any consideration of, or respect unto, His Law and Justice; or, à Satisfactione, upon consideration of something done, suffered, offered for satisfaction, unto Divine Justice violated. And this satisfaction might be made, either by the Party offending, or some other, taken as a Surety or Hostage, whose life is engaged for the life of another. In this particular case pardon is granted, not without consideration: For that could not stand with the honour of the Law and Divine Justice, but upon satisfaction to be made. This satisfaction could not be made by the Parties offending, who were guilty and unworthy: Therefore it was made by another, Christ Jesus, the Word, made flesh, who became an Hostage for sinful Man, and engaged His life. And as He had engaged His Life, so He gave Himself a Ransom for ALICE, 1 Tim. 2. 6. And here, many things are observable: 1. That Christ being the Word, made Flesh, and Innocent, was fit, and only He was fit, to be a Hostage: 1. As Flesh. 2. As Flesh united to the Word. 3. As Innocent. 4. As freely, upon God's Command and Commission, offering Himself. 2. That God, in strict Justice, might have refused the Hostage, and the Ransom and Satisfaction offered and made, because neither the one, nor the other, were in the Obligation of the Law. 3. Yet He, in free mercy, accepted both, in behalf of, and for sinful Man. 4. The proper effect, in respect of God, which followed upon the Ransom, or Lutron given and accepted, was, that God was propitious, and willing to pardon and save. 5. Yet Divine Wisdom, in respect unto His Justice and Holiness, determined the terms, upon which Pardon should be actually given; and expressed the terms, in the Promise, which was grounded upon the Death of Christ accepted. 6. For God to be propitious, was to be willing to turn away His Wrath, and forbear to punish, and also to be favourable unto Man. In respect of the former, Christ's Death is called Satisfaction; of the latter, Merit: yet both are really the same, and was a changing of Justice into Mercy, which took away, or rather immediately made the Punishment of Pain and Loss removable: And Christ's Death accepted, may be said only to merit: Yet because this Merit was upon a Wrong done, and presupposed it's called Satisfaction. Seeing the immediate Effect of this Sacrifice is Merit, §. V in respect of Christ, and Propitiation, in respect of God; and this Merit, in respect of sinful Man, is a Propitiation active, or a Propitiating God offended; and, in respect of Christ, merit of Reward: Therefore, let's consider, 1. What Christ merited for Man. 2. What He merited for Himself. Christ merited for Man. 1. The Abrogation of the Law of Works, and requiring perfect and perpetual Obedience, as the only condition of Life. 2. The Promises of the NewCovenant, making Faith the only condition of Life. 3. Upon these that God should be placable, Sin pardonable, and Eternal Li●e possible. 4. The power of the sanctifying Spirit, to enable man to keep the Conditions annexed to the Promises, without which, all the rest had been vain. The mediate Effects are such as Christ merited, to follow upon the performance of the Condition, which are Conversion and Faith: And these, principally, are Justification, Reconciliation, Adoption, Eternal Glory upon the Resurrection. The Apostle, Heb. 9 beginning at the 11th vers. reckons up five Effects of the Sacrifice and Death of Christ. 1. By it He obtained Eternal Redemption. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Expiation, and Remission: For God, upon this Sacrifice, offered, presented, and accepted, was willing to grant Eternal Pardon, without expectation of any other Sacrifice to be offered, or other satisfaction to be made. The 2d. Is the purging of the Conscience from Dead Works, to serve the Living God, ver. 14. The Conscience is the Immortal Soul: Dead Works are sins, compared to dead Bodies, or unclean things, which did legally pollute, so that the persons could not be admitted, with the rest of God's People, to worship God in the Tabernacle, or Temple, till they were purified. To purge, is to justify, and sanctify, and free from sin, that so we may be fit to serve our God; and when our Purification and Consecration is finished, that we may serve the Living God in the Temple of Heaven. The 3d Effect, is the Confirmation of the New Covenant, or Testament, as Mediator, and Priest thereof. For as the Promises of Remission, and the Eternal Inheritance formerly made to the Called, for, and in the consideration of the Death and Sacrifice of Christ, had been void, and of none effect, if Christ had never died: So upon this Death and Sacrifice, they were firmly established, and of full force, to convey the Inheritance upon the Called; so that if they obey the Heavenly Call, they may certainly expect, as they shall certainly receive Remission, and the Eternal Inheritance, ver. 15, 16, 17. The Fourth Effect is, His entrance into Heaven, to appear in the Presence of God, for Us, ver. 24. For upon our Repentance, Faith, Prayers, upon Earth, He, as our Advocate, and Intercessor, pleads before the Throne of God with His own Blood, to obtain Remission and Acceptance for Us. This Intercession made by Him, as an everliving Priest, is made effectual for us, by virtue of this Sacrifice, and the efficacy and success depends upon this Unspotted Blood. Therefore is it written for our comfort, That if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, who is the Propitiation for our sins, 1 Joh. 2. 1, 2. And His Plea is this; That though His Client hath sinned and deserved death, yet he ought not to suffer and die, because He Himself hath suffered, God accepteth His Death; the sinner confesseth, repenteth, and believeth, and God his Father, and supreme Judge, at whose Bar He pleadeth, hath promised Pardon and Salvation upon those terms. The Fifth and last Effect, is the Actual Collation, and enjoyment of Eternal Glory For unto them, who look for Him, He will appear the second time without sin, (that is, suffering for sin) unto Salvation. For the Actual Enjoyment of Salvation, and Eternal Glory, is granted, as merited by this Death, ver. 28. All these are summed up, in that one of the Eternal Consecration of the Sanctified, Chap. 10. 14. Seeing Christ merited many and glorious things for sinful man, §. VI he must needs merit some greater thing for himself, and so he did. For because he humbled himself so low, and took upon him the form of a Servant, and was obedient unto death, the death of the Cross: Therefore God highly exalted Him, and gave Him a Name, which is above every Name, Phil. 2. 9 And God advanced Him far above all Principality, and Power, and Might, and Dominion, and every Name that is named, not only in this World, but in that which is to come: and hath put all things under his feet, and gave Him to be Head over all things to the Church, Ephes. 1. 21, 22. By which, we may understand, that He merited to Himself a Supreme and Universal Power in Heaven and Earth: and not only power over all flesh, but over all Creatures, & even over all Angels. And He was invested with this power immediately upon the Resurrection: for than He was made universal Prophet Priest, and King; and upon His Ascension, followed His Solemn Inauguration, and Coronation, as we may so speak, when He was set at the right hand of God; and then His Eternal and unchangeable Priesthood was confirmed unto Him by an Oath. 2. He merited Immortality, the Place and Throne of Glory, fullness of joy in His Father's presence and pleasures at His right hand for evermore. He attained Immortality upon His Resurrection; the Place and Throne of Glory, fullness of joy and Eternal Pleasures upon His A●cension. 3. He merited a Judgement to be passed upon the Devil, to lose his power over Mankind, and the same to be transferred upon Himself; and a strength to rescue him out of Satan's possession a● will and pleasure. 4. He merited a power, to send down the Holy Ghost to reveal the Gospel, and in a special manner to head His Church, protect it, guide it, give it everlasting peace; and, in respect of His highest Dignity, that not only Men, but Angels shall worship and honour Him: and all such as refuse so to do, must be dashed in pieces with His Iron-Scepter, and cast into Hell. Christ's Sufferings being 1. An Obedience unto the Death of the Cross, §. VII and a Sacrifice; And 2. Having many and glorious Effects, one and the same principal being the Acquisition of a new Power over Mankind. The 3. Thing, in order, is, the manner and measure of the communication of the benefit thereof unto others. That the benefit of this Death and Sacrifice, is communicable to sinful Man, is express Scripture: For as by the offence of One, Judgement came upon all men, unto condemnation; even so by the Righteousness of One, the free gift came unto all men, unto justification of life: And again, As by one man's disobedience, many were made sinners; so by the obedience of One, shall many be made righteous, Rom. 5. 18, 19 And since by man, came death; by Man came also the Resurrection of the Dead: for as in Adam all dye, so in Christ shall all be made alive, 1 Cor. 15. 21, 22. From which places, it's clear, that as from Adam, Sin and Death were derived upon all men; so Righteousness and Life are derived upon Mankind by Christ. But the Question will be, 1. How? 2. How far this Benefit is derived? 1. If we inquire of the manner, how Righteousness and Life is derived from Christ being One, unto so many, we shall find that this cannot be, except Christ be a general Head of Mankind, and one person with them, as Adam was. And this He could not be, as He was the Word properly; but as the Word, made Flesh: for if He will sanctify them, he must take Flesh and Blood with the Sanctified, and so be Man. Yet He may be Man, and not a general Person, so as to be one with them: and we do not read of any, but only two, who were general Heads, and, in some respect, virtually all Mankind, the first and second Adam. Such Christ, was not but by the Will of God, and His own voluntary Consent. The Will of God appoints Him to be the Head of Mankind, and their Surety and Hostage, and so accounted Him; and He did willingly submit, and took upon Him the Person of others. And the principal cause of this Representation, whereby He is one Person with us, is the Will of God, who, as Lord, made Him such; and, as Lawgiver, and Judge, did so account Him. But 2. How far is He One Person with us? The Answer is. 1. In general; so far as it pleased God to make Him so, and no farther. 2. In particular; He, and We, are One so far, 1. As to make Him liable to the Penalty of the Law, which He suffered not for Himself, but for us. 2. So far as to free us from that Obligation, and derive the benefit of His Death to Us. I may instance in a Debtor, and his Surety, who are one person; and the Law so accounts them, so far as 1. The Surety becomes liable to the Debt; And 2. If he pay it, the Principal is freed from the Obligation. Yet the Surety is not the Principal; nor if he pay the Debt with his own money, doth the Principal pay it with his. So, though Christ be so far one with us, as to be liable to the Penalty of the Law, and to suffer it, and upon this Suffering we are freed; yet Christ is not the sinner nor the sinner Christ. Christ is the Word, made Flesh, innocent, and without sin, an universal Priest▪ and King; but we are none of these. Though we be accounted as one person in Law with him by a Trope; yet, in proper sense, it cannot be said, that in Christ satisfying, we satisfied for our own sins: For than we should have been the Word, made Flesh, able to plead innocency, with perfect and perpetual obedience, have died upon the Cross, when He was crucified; and by our own blood, entering into the Holy Place, to have obtained Eternal Redemption. But all these things are false, impossible, blasphemous, if affirmed by any. It's true, that we were so one with Him, that He satisfied for us, and the benefits of this Satisfaction redounds to us, and is communicable to all, upon certain terms, though not actually communicated to all. From this Unity, and Identity, of Person in Law, if I may so speak, it follows clearly, that Christ's Sufferings were not only Afflictions, but Punishments, in proper sense. For it is not material, whether He suffer for His own sins, which He could not, because He was innocent, or for the sins of others: For if He suffered for sins, than His Sufferings were Punishments. For Poena is Vind●cta noxae, sive propriae, sive alienae. That one may suffer for the sins of others, and that justly, except we will accuse God of injustice, the Scriptures make evident, by Doctrine, threatenings, Examples. Eating the Forbidden Fruit, was not the Personal Sin of any of Adam's Posterity, and yet they all are punished for it: For by one Man sin entered into the World, and by sin Death, and Death passed over all men, etc. Josuah, and the Princes of the Congregation of Israel, swear unto the Gibeonites, not to put them to death: Saul 450 years, and more, afterwards slays them, and so violates that Oath. For this sin of that King, Israel●●●ers ●●●ers three years' Famine: and this sin is not expiated, nor the Judgement turned away, 〈◊〉 7. of Saul's Son, long after, were given to the Gibeonites, and hanged up unto the Lord. Saul sins, Israel suffers Famine, and 7 of Saul's Sons are slain; and this by the direction of God, declaring the Perjury of Saul, to be the cause of Israels●●sfering ●●sfering. Achan commits Sacrilege: not only He, but his Sons and Daughters are stoned to death for it. But I shall have occasion, hereafter, to say something more of this Particular. The Socinians, in opposing this truth, deny plain Scriptures, and charge God with injustice, by consequence: and whilst they deny Christ's Sufferings to be Punishments, lest they should make God unjust, they charge Him with injustice. For if it be unjust to punish Christ, being innocent, for the sins of others, for whom He voluntarily suffered, according to the Appointment and Command of His Heavenly Father; much more unjust it must needs be, to afflict him, and that so grievously, without any cause at all, or demerit of others. And whereas they say, That though some may suffer for the sins of others, when they are sinful themselves, and not otherwise, they do but trifle. For if one may justly be punished for the sin of another, whereof he is not guilty, than an innocent person may justly suffer for another, who is guilty. This was the case of Israel, when David sinned. He, out of Pride, numbers the People: God is offended herewith, and punisheth for this sin, and that with death, 70000 of his Subjects. The King sins, the People suffer, and they suffer death for the King's sin, whereof they were not guilty; as appears by those words of David's Repentance. But these sheep, what have they done? 2 Sam. 24. 17. That is, I, not they have sinned: They are innocent in this particular. By all this we may understand how, and how far Christ's Sacrifice is communicable to us. How we come to be actual Partakers of these Benefits, shall be showed hereafter. Before I proceed, §. VIII I will take occasion to examine the Extent of Christ's Death: Whether He died for all men, and so Redemption be universal, as some use to speak; or no. 1. That Christ died for all, in some sense, must needs be granted; because the Scripture expressly affirms it. For by the Righteousness of One, the free gift came upon All Men, to justification of life, Rom. 5. 18. And if One died for all, then were all dead. 2. That only Believers actually enjoy the Benefit of this Death unto Salvation, is as clear also. 3. Neither God's love, in giving Christ; nor Christ's love dying for Man, do exclude any, as love. 4. The benefit of Salvation is communicable to all, upon certain terms expressed in the Covenant, which yet limits the actual benefit of Remission, and Eternal Li●e, by prescribing a qualification in the Parties, to be saved by Christ's death. 5. The Qualification is such, that it excludes no man, as a man, or a sinful man, but as impenitent, and not believing at least. So that it may truly be said, that by Christ's Sacrifice, all men are save-able some way, though all shall not be saved: And if any become not save-able, it's upon some demerit, and special cause antecedent. The immediate Effects, called Satisfaction, and Merit, both signified by the word Propitiation, make God propitious; and, in that respect, man in a capacity of Salvation, or save-able, and do not precisely exclude, or include any: But Justification, Reconciliation, Adoption, Glorification, are so simi●ed by God's Promise, that they formally, and immediately belong to none but Believers. This Question is needless, if men would content themselves with the plain and simple truth of the Scriptures, and rather, use all means to believe then dispùte. For if I once sincerely believe, I may be sure I have a right unto those Benefits; If I believe not, I can have no com●ort in this blessed, and most meritorious Sacrifice. There is another question, and the same unprofitably handled [Whether the Propitiation which includes both satisfaction and merit be to be ascribed to the active or passive obedience of Christ?] (as their distinction, and expression proposeth it). For solution whereof it's to be observed. 1. That both his active, personal, perfect, and perpetual obedience, which by reason of his humane nature assumed, and subjection unto God was due; and also that obedience unto the great and transcendent command of suffering the death of the Cross, both concur as causes of Remission and justification. 2. The Scriptures usually ascribe it to the Blood, Death, and Sacrifice of Christ, and never to the personal active obedience of Christ to the Moral law. 3. That yet this active obedience is necessary, because without it he could not have offered that great sacrifice of himself without spot unto God: and if it had not been without spot, it could not have been Propitiatory, and effectual for expiation: 4. That if Christ as our surety had performed for us perfect and perpetual obedience, so that we might have been judged to have perfectly and fully kept the law by him, than no sin could have been chargeable upon us, and the death of Christ had been needless, and superfluous. 5. Christ's propitiation frees the Believer, not only from the obligation unto punishment of sense, but of loss; and procured for him not only deliverance from evil deserved, but the enjoyment of all good necessary to our full happiness. Therefore there is no ground of Scripture for that opinion. That the death of Christ and his sufferings free us from punishment, and by his active obedience, imputed to us, we are made righteous, and the heirs of life. 6. If Christ was bound to perform perfect and perpetual obedience for us, and he also performed it for us; then we are freed not only from sin, but obedience too: and this obedience as distinct and separate from obedience unto death may be pleaded for justification of life, and will be sufficient to carry the cause. For the tenor of the law was this: Do this and Live: And if man do this by himself or surety, so as that the lawgiver and supreme Judge accept it, the Law can require no more: It could not bind to perfect obedience, and to punishment too. There never was any such law made by God or just men. Before I conclude this particular concerning the extent of Christ's merit, & propitiation, I thought good to inform the Reader, that as the Propitiation of Christ makes no man absolutely, but upon certain terms pardonable, and savable; so it was never made, either to prevent all sin, or all punishments. For it presupposeth man, both sinful and miserable. And we know that the guilt, and punishment of Adam's sin lies heavy upon all his posterity to this day. And not only that but the guilt of actual, and personal sins lies wholly upon us, whilst impenitent and unbelieving, and so out of Christ; and the regenerate themselves are not fully freed from all punishments till the final resurrection and judgement. So that his propitiation doth not altogether prevent, but remove sin, and punishment by degees. Many sins may be said to be remissible by virtue of this sacrifice which never shall be remitted: In this sense it may be understood, that some deny that Lord that bought them, 2 Pet. ●. 1. For Christ by his death acquired a right unto, and so a power over all flesh; but so that he must give eternal life, only to such as his Father gave him. For one immediate effect of Christ's death was to make God placable, and sin pardoned: yet he never merited that any sin should be actually pardoned but upon such terms, as his heavenly Father should prescribe. It may also in a sense be said that Christ died only for the elect; That is, that only they shall obtain actual pardon. Yet they who thus affirm must give us out of the Scriptures the true notion of Election, and of the Elect, and not seek to obtrude upon us their own false Conceits. For the Elect, as the elect in decree, are no subject capable of actual Remission, as such; for they are no subject at all, because they have no actual existence; though they may be and are an object or Logical subject of God's decree. And after that they have actual being▪ yet they are not immediately capable of actual pardon, before they are called and actually believe. And whereas some affirm that Christ died only for the Elect, in their sense it cannot be proved: Because they presupposing an order in the decrees of God▪ take it for granted that the decrees of Election and Reprobation are antecedent to the decree of Redemption: and ●o by these very decrees formally exclude the greatest part of mankind, and include the rest: which cannot stand with the plain texts of Scripture, which signify that we are predessinated to be conformed to the image of Christ: That we are elected in Christ, and predestinated to the Adoption of Children by Jesus C●rist unto himself. The 4th, and last thing in this discourse of Christ's death, §. IX is to consider the attribu●es and perfections which were principally manifested in this work of Redemption. For besides his absolute power by which he acted in this work, above the l●w of Creation, many of his perfections did most gloriously appear. And first his Wi●dom. For this was one of the highest designs of God, and this work of redemption was contrived and ordered in the highest degree of Wisdom that God did ever exercise out of Himself. The Apostle determined to know nothing amongst the Corinthians, but Christ Jesus and him crucified. And though this Doctrine of the Cross seemed foolishness to men devoid of the Spirit; yet, when he preached it, he spoke Wisdom to them who were perfect, the Wisdom of God in a mystery, ev●n the hid●en Wisdom, which God ordained, before the world was to our glory, 1 Cor. 2. 2. 6, 7. And, by the preaching of the Gospel, was made known to Principalityes and powers in heavenly places, the manifold Wisdom of God, Ephes. 3. 10. And the Doctrine of the sufferings of Christ, and the glory that should follow thereupon, was such and so excellent for Wisdom that the very Angels desired to pry, or look in it, 1 Peter 1. 12. That Wisdom must needs be wonderful which contrived such glorious things. For the seed of trayl Woman deceived by the Devil, and now guilty before the tribunal of God must bruise, and break the head and power of the Devil, and shake his Kingdom over mankind in pieces. The Word and eternal Son of God must be made flesh, as though mortality and eternity had been united together, Weakness must vanquish strength; Mortality must be away to immortality; Death to eternal life; the most cruel pains to full, and everlasting pleasures; the mo● bitter sorrows to the sweetest joys; the lowest humility to the highest honour, and the greatest shame to the most excellent glory. And which is strange, that the Devil himself must use his utmost strength and policy to overthrow himself; And his deepest Counsels must be the cause of his own ruin. These are the wonderful ways of Gods unsearchable Wisdom, discovered in the humiliation of the Son of God. The Holiness, §. X and Justice of God appears in this work many ways: For though he be slow to anger, inclined to forgive, abundant in mercy, and delighting in kindness, and doing good unto his unworthy creatures, and resolved to give his Son, to remit sin, and to save sinners; yet he will not free any man from the guilt of sin, nor yield that any sin should be pardonable without expiation be made, his divine justice satisfied, and the honour of his law violated be vindicated. He will admit of no reconciliation except propitiation be made by blood, to declare his righteousness, that he might be just, and the justifier of him that believeth on Jesus Christ, Rom. 3. 25. And this propitiation must be made by the Word made flesh. Therefore he sends his son, his dearly beloved, his only begotten son, whom he esteemed above all men and Angels: He smites him, wounds him, and lays on him the iniquities of us all. He must not only suffer, but suffer death, the death of the Cross: and he must for a time be a servant, and lay aside 〈◊〉 his shining Robes of Glory, be content to want the joys and pleasures of Heaven, and be deprived of God's sweetest comforts, be exposed to the malice of the Devil, and his malicious enemies, lie under the pressure of most bitter pains, sorrows, and anguish, and suffer, and that from basest wretches, the bas●● indignities, that ever any suffered. And thus, though he were a son, must he learn obedience by suffering: and, before all these things were endured, his Soul separated from his Body, and his Body laid in the Grave, he must not rise again to Glory. And he makes an unchangeable decree, that whosoever will not be willing to deny himself, take up his Cross, be obedient, not only in doing good, but also in suffering evil, even death, the most cruel, and tormenting death, and that with patience for his sake, shall derive no benefit from his Saviour, who did not only expiate sin, & seal the Truth with his blood, but also give us an example of most eminent humility, patience, meekness, charity, obedience, & all other heavenly virtues, that we might follow him if we will be saved. And sinful man must know his sin, confess it, be sensible of it, hate it, resolve against it, return unto his God, rely upon his Saviour, who must plead his cause with his own blood: and the sinner must be washed in that blood, and sanctified by his Spirit, before he can be admitted to the Throne of Grace, and have access unto, and acceptation with his God. And he must be cleansed fully, & from all sin, before he can enter into Glory: and no man must expect eternal life upon other Terms. The Mercy, §. XI Love, and free Grace of God appears, in that he was willing to save man, though a grievous offender; that he would transfer the punishment due to us, and deserved by us, upon another; and he must be his only begotten that must bear it; that he doth all this freely, when there was nothing out of himself to move him, of merit it for us; That he should do thus for unworthy Wretches, enemies, ungodly, miserable, base, polluted, deserving to be cast out of his presence, and condemned to eternal death. Upon the very foresight of our sin, and misery, he, out of love decrees to send his Son, and give him unto death, and in him elects us and predestinates us unto eternal Glory. When man was created, & had sinned, he promiseth Christ, renews this promise often: in fullness of time he sends him, and severely punisheth our sins in him; accepts his suffering and sacrifice as a sufficient satisfaction for all our sins, and meritorious of Remission, and eternal life. He reveals him in the Gospel, offers him unto us, calls us, gives his Spirit, and with patience and long-suffering waits for our Repentance, abrogates the law of works, and promiseth eternal life, anew upon fairest terms; constitutes him an Highpriest in Heaven, and ever hears his Intercession, which he ever lives to make for us. Nay upon this suffering of Christ foreseen, and fore-accepted, he gives his Spirit who justifies, and saves all Believers of the World, who lived before his Incarnation, and the finishing the work of Redemption. When we cry to him, with penitent and believing hearts, and come unto our Saviour; our sins, though many and grievous, are pardoned, and Christ hath a charge given him to receive us, have a care of us, protect us, guide us, raise us up at the last day, and give us everlasting life: Angels must be ministering Spirits to guard us, & all things must work together for our good. And this is strange: The Son of God must be punished, that we might be spared; must be condemned, that we may be justified; die, that we may live; be humbled very low, that we may be exalted very high; endure most bitter pains, that we may enjoy eternal pleasures; and be miserable, that we may be for ever happy▪ But what Tongue of Men or Angels is able to express the exceeding greatness of his Love to us, which was the greatest that ever God did manifest? Who is able to number, and reckon up the particular mercies, and benefits, which Christ did merit, and we receive by him? This Mercy in Christ is to be remembered, not only on earth, but, to be matter of eternal praise, and thanksgiving, in Heaven. The subject of this discourse is the Acquisition of a new Power: §. XII and by all this d●th appear not only that another power is acquired, and added to that of Creation, and preservation, but also that it was acquired by the humiliation of the Son of God made Man. And now man, in respect of his spiritual capacity, and eternal estate, is wholly Gods, and subjected to him anew: and now are we not our own: for we are bought with a price, 1 Cor. 6. 19, 20. And Christ hath given himself a Ransom for us, 1 Timothy. cap. 2 ver. 6. And we are redeemed by his precious Blood, as of a Lamb without blemish, and immaculate. 1 Pet. 1. 19 And as God acquired a new right unto us by Redemption, so likewise by Regeneration, which is a new creation; so that our spiritual being is wholly his; and he hath acquired a new power to dispose of us, and give us laws, and bind us to obedience and his service, upon another account. For we are delivered out of the hands of our enemies to serve him, without fear, in holiness, and righteousness, before him, all the days of our life. This power being acquired, we must consider to whom it was acquired, and to whom it was communicated. God acquired this power unto himself, and he communicates it to Christ as man, so far as he is capable. That God did acquire it, 'tis evident; for he sent Christ; he gave him; he transferred the punishment of our sins upon him; he accepted his death, and sacrifice, as a full propitiation; He regenerates, and renews us by his spirit, and gives us our new being. And if althese be his works, than the Power, as also the Glory, is his; and he hath a new propriety inus. For the Word made flesh was his son: The work of Redemption and Humiliation of this son was his work: Therefore we are said to be purchased by his Blood, his own Blood, Act. 20. 28. We are said to be his workmanship created anew in Christ Jesus, Ephes. 2. 10. All that we are in respect of our spiritual estate, we are wholly, wholly his: and all things that we have, as New-creatures, are from him, who quickened us, raised us up, set us in heavenly places in Christ Jesus. Though it be said that Christ is our Lord, § XIII our Head, our Saviour, who hath washed us in his blood, redeemed us out of all Nations, made us Kings, and Priests, to God for ever, and reconciled us to the Father, so that whether we live or die we are the Lords, because, to this end, Christ both died, and revived, and rose again, that he might be Lord both of the living and the dead, Rom. 14. 8, 9 Yet God did all this likewise, and put him to death, and raised him up again, and made him Lord and King. This power therefore is Christ's, but so as that it is derived and communicated unto him from his heavenly Father. For he gave him power, as he himself confesseth, over all flesh; he exalted him, and gave him a name above all names: he by his mighty power raised him from the dead, and set him at his own right hand in heavenly places, far above all principality, & power, and might, and Dominion. And though he had all power in heaven▪ & earth; yet he acknowledgeth it as given him. The son hath an universal jurisdiction; yet all judgement was committed unto him, Joh. 5. 22. so that he hath it by commission. From all this it's evident, that God acquired this power, and Christ acquired it. God hath it; Christ hath it. God hath it originally, and primitively; Christ hath it derivatively, as man, and by commission. God is the principal cause of the work of Redemption, Christ, as man united to the Word, is the ministerial agent. And as God by Christ did redeem and save man, so he gave this power to Christ, and set him, not in the Throne, but, at the right hand of the Throne of Glory, and by him, and his Spirit, doth exercise this power, and will exercise it to the world's end: which Exercise shall be the subject of the discourse following. CHAP. IU. Concerning the Exercise of the Power of God-Redeemer, and the Constitution of His Kingdom. AS God acquired this Power unto Himself; §. I so He doth exercise it Himself: For He both constitutes this Kingdom, and doth administer it. Yet in the Administration, which was always by the Word and Spirit, he useth the Ministry of Angels, Men, and other Creatures. Angels and Men are made by Him not only Instruments, but many of them are Officers: Some whereof are ordinary; and some extraordinary; and some trusted with a greater, some with a lesser power. And in this Exercise of his power, he always had a special charge of the Church, and made use of Angels, in reveasing his Word, in the protection, guidance, deliverance of them, and the destruction of their Enemies. His most eminent Officers amongst men, were Priests, and Prophets. After Jesus Christ was exhibited, and had finished his Humiliation, he was made the universal Officer, and invested with a supreme Power, next to that of the Deity, a●d was Lord of Angels, and all Creatures. Whether before the Incarnation, Michael the Archangel, or any other, did represent him, as having the primacy of dignity and power, is not so evident: but that he had both Men and Angels, who both were types of him, and did represent him● is clear enough. In this respect, he is said many times to have appeared to the Fathers, and that the Israelites tempted him in the Wilderness, 1 Cor. 10. 9 Some think, that the Angel which appeared to Abraham, Isaac. Jacob, who brought the Israelites out of Egypt, and conducted them in the Wilderness, was at least a Type of Christ, whom they tempted not only as the Word, but as represented and typified by some Angel. This Power is exercised, §. TWO either in the constitution, or the administration of this blessed and glorious Kingdom. A Kingdom must first be constituted and have the form, and essence of a Kingdom, before it can act, and move, or do any thing as a Body Politic. The constitution, is the laying of the Foundation, and the Laws and Rules thereof are called the Fundamental Laws. These Laws determine the person, or persons to be invested with the Supreme Power, and the manner how it resides, or is to be exercised by him, or them, and also defines who are Subjects, with the manner and measure of their subjection, and who shall be accounted strangers, and who enemies. In this Constitution, God is the Supreme Lord, invested with supreme, universal, and absolute power, to be acquired by the Conquest over the Devil, and reducing sinful Man, and chiefly by the humiliation of the Word, made flesh. In which respect, he is Lord, and Monarch, not merely as Creator, and Preserver; but, most properly, as Redeemer. This Power so resides in him, that he communicates some measure of it unto Angels, and Men; but chiefly and in the highest degree to Jesus Christ, if once exhibited. This Government, therefore, is Monarchical, yet rather Regal, then Despotical, though his Power be absolute, and arbitrary, and as such he might exercise it. The Subjects are, all Creatures in a large sense; but strictly, sinful Man, in respect of his Spiritual Estate. And all men that have not subjected themselves to him, as Redeemer, by Christ, are strangers at least, if not enemies. Those are Subjects, and to be admitted as such, who renouncing the Devil, the World, and the Flesh, submit themselves to him, as Lord; not only Creator, but Redeemer; and, after that Christ was manifest in the flesh, such as should acknowledge him to be the Son of God, and the Prince of Salvation: For being consecrated, He became the Author or Prince of Salvation, to all that obey him. The perpetual Enemy, with whom there must be Eternal feud, is the Devil, with His Agents. Yet this Constitution will be better understood by the Administration. Yet, §. III because the Law of Subjection is Fundamental, and belongs unto the Constitution, I will take liberty, in this place, to speak more largely of the same. By Subjection, in this place, I understand a voluntary submission; and, the same, a Moral Duty required by God, and to be performed by Man, and that unto God as Redeemer. For we must not confound passive subjection, with this voluntary submission. All Creatures, at all times, were subject, that is, under the power of God, as Creator and Preserver; and, amongst the rest, the Devils themselves, though Revolter, and Rebels, are not exempt from His Dominion: So that its one thing to be actively, another to be passively subject unto God. God-Redeemer hath power, and is Lord of all; yet He acquired a special Right unto, and Propriety in Man, and a peculiar power over him, in respect of His Spiritual Estate: and therefore a special subjection is due from him unto His Saviour. And the Angels, and all things, were subjected unto Christ, upon His Exaltation; yet this was not by reason of Redemption, as though He had bought and redeemed them, but upon another account: For their Service and Ministry was very useful, in the administration of His Kingdom. Though in the Constitution of this Kingdom, the proper Subjects are men; and God, as Redeemer, by Christ, hath a special right unto all and every of them: yet there is not any one of them admitted as a Subject of this Kingdom, so as to receive Protection of the Sovereign, the Privilege of God's people, and have an actual right unto the Eternal Glory of the same, before his voluntary submission be made. And if any submit, though not fully; and, after that, fall away, and prove Apostates, they yet remain under His Dominion. The reason why this submission is due unto Him as Redeemer by Christ, is, because man wholly depends upon Him, for Spiritual Being and Happiness, ever since he lost Righteousness and Life, by the Fall of Adam; and God required it, since He promised, that the Seed of the Woman should bruise the Serpent's Head: And seeing God is not Redeemer, but by Christ, either promised, or exhibited, therefore whosoever submits to God as Redeemer, must submit unto Christ; and whosoever submits to Christ, submits to God, who sent Christ. This submission presupposeth, & necessarily requireth, a firm and Practical Belief of the Redemption by Christ, and by none else: Which Belief was first implicit, and after the Revelation of the Gospel more explicit, according as the Revelation of this Mystery was less, or more clear and full. And for the more orderly proceeding in this point. I will declare 1. The Nature of it. 2. The manner and means how we are reduced: Where I shall take occasion to speak briefly of Calling and Predestination. 3. What our condition is upon this Duty performed? This Submission, §. IV is a free acknowledgement of God, as our only Lord, Redeemer by Christ, with a total resignation of ourselves to Him alone, for Righteousness and Eternal Life. From this Description it's evident, that a Divine and Effectual Belief of Redemption by Christ alone, and a total dependence upon Him for Salvation, is necessarily required; so that there can be no sincere submission without this Faith; no sincere Faith without this Submission. Therefore this Submission is sometimes taken for Faith, and Faith for Submission, because Faith is the Foundation of it. And here we must note, 1. That by Subjection, we bind ourselves to be His perpetual Servants and Vassals. 2. By it we renounce all other Powers, Lords, Masters, Redeemers; and especially the Devil, the World, and the Flesh, so as to account them our Enemy's. 3. That we resign our own Understanding, Will, and Power, to His Wisdom, Will, and Power, in all matters of Eternal Salvation. 4. That seeing the Party submitting, is a guilty person, this cannot be performed without an acknowledgement of his own sin, guilt, baseness, misery, with godly sorrow, a detestation of sin, and a returning to obedience again. 5. That in this resignation, we renounce all confidence in ourselves, and all other things, so as wholly to rely upon his mercy, and Christ's merit; as without which, we must perish everlastingly. 6. That upon a clear and distinct knowledge, and firm belief of the excellency, sufficiency, and perfection of power, and readiness in Him to save sinful Wretches, liable to Eternal Death, the Soul doth rest in Him alone as a complete Redeemer, and doth love, esteem, and admire Him so, that it accounts all things most vile and base, in comparison of Him; and is willing for His sake, to lose the best and rarest contents the World can give, and suffer the greatest evils, and miseries, the Devil or Man can inflict upon Him. 7. That it's the Root and Ground of all Obedience and Service. All these things are plain, from the Doctrine and Example of Christ and His Apostles. For Christ denied Himself, and took up His Cross, and informs us, that we must do so too: That we must forsake Father and Mother for His sake; and whosoever hateth not Father and Mother, and dearest Relations of this Woold, for His sake, is not worthy of Him: He is that Pearl, for which we must give all, or else never purchase Him. And the Apostles forsook all, and followed Him, Math. 19 27. Paul counted all things loss and dung, in comparison of Him. We have the like Examples in Abraham, Moses, the Prophets, and all the Saints of old. Whom have I in Heaven but thee? And there is none on Earth that I desire besides thee. Psal. 73. 25. was the confession of them all. In Christ Jesus we have Wisdom, Righteousness, Sanctification, Redemption; and all things, to make sinful man fully, and for ever blessed. This Submission, §. V is the principal and proper Duty required in the first Commandment, understood Evangelically, Thou shalt have no Redeemer besides Me: And it's solemnly testified in Baptism, Wherein we renounce the Devil, the World, and the Flesh, and engage ourselves to God the Father, Son, and Holy Ghost. This is our Allegiance and Fealty, whereby we give ourselves wholly to our God, who hath redeemed and bought us, that He might give Himself to us, for to make us Eternally Blessed. Though this Duty was always the first, and principal which God required, yet it was more distinctly and clearly revealed and urged, after the Exhibition and Glorification of Christ. The first Lesson that Christ taught His Disciples and Apostles, was, That He was the Son of the Living God; and their first and chief Duty was, To deny themselves, take up their Cross, and depend upon Him for everlasting life. And that His own people might believe this Truth, and perform this Duty, John the Baptist was sent before Him; He was manifested to the World by His Doctrine and Miracles. But after He was once set down at the Right-Hand of God, and the Gospel was preached, the first thing taught, was, that He was the Universal Officer, by whom God would administer His Spiritual Kingdom, and dispose of Eternal Life. And the first Duty pressed upon Jew and Gentile, was to receive Him as their only Priest, Prophet, King, and depend upon God, by Him, to be for ever saved. This might be made evident from many places: For Peter, in his first Sermon preached, after he had received the Holy Ghost, would have the house of Israel to know, that God had made that same Jesus, whom they had crucified, both Lord and Christ, Act. 2. 36. He was the Prince of Life, and that Prophet, whom God had promised to send, and threatened with destruction every one that should not hearken unto Him, Act. 3. 15, 22, 23. He is the Head of the Corner, neither is there Salvation in any other: For there is no other Name under Heaven given amongst men, whereby we must be saved, Act. 4. 11, 12. Him God exalted with His right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sin, Act. 5. 31. The Eunuch must believe and profess, that Jesus is the Son of God, before He could be baptised, Act. 8. 37. This was the principal point, which Paul, converted, did assert and prove, That Christ is the Son of God, Act. 9 20. This was the principal truth proposed to the Gentiles, That Jesus was He, whom God ordained to be Judge of the Quick and Dead; and that, through His Name, all such as believe in Him, shall receive remission of their sins, Act. 10. 42, 43. This is the principal scope of the Apostle Paul, in several passages of his Epistles, and especially in the first and second Chapters of that to the Colossians, to manifest the excellency and sufficiency of Christ. And in that to the Hebrews, it's made manifest, that He was a Prophet, far above all other Prophets, above Angels▪ and Moses; and a Priest above all Priests; and especially in this, that by one Offering He had consecrated the Sanctified for ever. By this we may understand, §. VI what this Subjection, required by a Fundamental Law of the Kingdom of God-Redeemer, is: yet because the performance of this Duty, is above the power of sinful Man, as born of sinful Adam; therefore, in the second place, we must consider, by what means Man is reduced, and brought back unto his God again. The Scriptures inform us, that we must be called, and born▪ quickened, and raised up by some Divine Power given out of free mercy for Christ's sake: Therefore this Subjection may be said to be a Work of Vocation or Calling. This Vocation is sometimes taken for a Work of God's Power, whereby He reduceth Man: Sometimes for a gracious admission, and acceptation of the sinner submitting himself for a Subject, to enjoy the Rights and Privileges of His Kingdom: Sometimes for both. In this place, I take it for an Act of Divine Power, as it is a cause of subjection which must ●o before admission. To understand this, we must consider the Subject of it, and that is Man, as sub alienâ potestate, under the power of Sin and Satan, and so out of God's Kingdom, and as an Alien to this Heavenly Commonwealth: and such is every one by Nature, as he is out of Jesus Christ. Yet there are degrees of this distance: some are further off: some nearer to this Kingdom. This is evident, from the condition of Jews and Gentiles, in former times, and always, especially since the times of the Gospel: Because all men are either in the visible Church, or out of it. And men may be out of the Church two ways: 1. As never admitted into the same: Or, 2. Such as being in the Church prove Apostates. The Gentiles once were not Gentiles: For their first Apostate Fathers were in the Church: and the Jews, in former times, were God's people; but for their unbelief are cast out, and continue LO-AMMI. none of God's people: and this shall be their condition, till such time as the fullness of the Gentiles be come in. And we must distinguish of such as are in the visible Church; for some are sincerely subjected unto God-Redeemer, according to their Allegiance: Some are Subjects only by Name and Profession; and by their ignorance unbelief, disobedience, are little better than Heathens and Aliens: Some are subject in some measure, but come short of that degree, which is required to admission. All these, excepting one sort, are out of this Kingdom, as it consists of real Saints, and living members of Christ. Apostates shall never be called, much less admitted if they be personally, and wilfully such. For if we sin wilfully, after we have received the knowledge of the truth, there remaineth no more Sacrifice for sins, Heb. 10. 26. and if no more Sacrifice, then calling is in vain, and to no purpose. Yet the posterity of Apostates may be, and have been called. And if once God vouchsafe the means of conversion to Idolators, who have forsaken, not only God as their Redeemer, but as Creator and Preserver, he requires of them to renounce the Devil, and turn from their Idols to the living God first, and then unto him as Redeemer by Jesus Christ. They which have forsaken Jesus Christ, or deny him as their Saviour, and yet acknowledge, and worship God alone as the Creator of Heaven, and Earth, the Preserver and Governor of the World, as Turks, all mahometans, and the unbelieving Jews do at this day, are bound to acknowledge Christ as their Saviour and Redeemer, and sure his incarnation, and glorification, as already come into the World. The case of the Jew in the times of Christ, and the Apostles was singular. For the sincere Proselyte and Jew had only this to do to believe in Christ already come, as before they believed in him to come: and so they became complete members of the Church Christian, and perfectly subjects of the Kingdom of Christ glorified. The Ignorant, and Profane, as also the Hypocrites must forsake their wicked ways, and sincerely submit themselves. Yet none of these things can be done without a power from Heaven, and a Vocation; which is a gracious work of God Redeemer, wherein he by his Word and Spirit reduceth man to subjection, so that he is fitted to be a subject of his Blessed Kingdom. For by Calling we are delivered from the power of darkness, and translated into the Kingdom of His Dear Son, Col. 1. 13. Therefore said to be called out of darkness into his marveylous light, 1 Pet. 2. 9 And upon this they who were not a people, are made the people of God, verse 10. For God will put his laws into their mind, and write them in their hearts: and thereupon He will be their God, and they shall be to him a People, Heb. 8. 10. In all these Passages, and many more, it's evident, 1. That by nature, and as born of sinful Adam, we are in darkness, out of God's Kingdom, none of God's People. 2. That we pass out of darkness into light, and into Christ's Kingdom. 3. This is not a work of our own merit or power: For it's God that delivers us, translates us, writes his laws in our hearts; and this of his free mercy, and by his great and wonderful power. 4. By this we become God's people, and subjects of Christ's Kingdom. And all this is said to be by calling: For he called us out of darkness into his marvaylous light. All these particulars are expressed or employed in those words of the Apostle, who signifies that God would send him to the Gentiles to open their eves, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive remission of sins, and as inheritance among them, which are sanctified by saith in Christ, Act. 26. 17, 18. This Vocation, §. VII as it is an act of power, and great mercy, and free grace (for by grace we are saved) so it's a work which is effected by the Word, and Spirit: For, as we are regenerate, so we are called: and we are regenerate. 1. By the Word. 2. By the Spirit. By the Word: For of his own will he begat us with the word of truth, Jam. 1. 18. By the Spirit: For, except a man be born again of water, and the Spirit, he cannot enter into the Kingdom of God, Joh. 3. 5. In the Word God commands, and promiseth. The command binds man to submit: The promise is a motive to enforce the performance of the precept. This we ma● understand and observe in the Call of Abraham: For, 1. He is commanded to get him out of his Country, and from his kindred, and from his Father's house unto a land that God would show him; and to persuade him God promiseth to make him a great nation, and to bless him, etc. But the principal promise was, that in him all the families of the earth should be blessed, Gen. 12. 1. 2, 3. This precept implies that man is under the dominion of sin, and Satan, and therefore commands him to forsake his sin, and Satan, and turn from Satan unto God. In this God makes use of the Doctrine of the fall of Adam, and the Moral Law as given unto him, and binding him to perfect, and perpetual obedience, and upon disobedience threatening Death. And by the precept is discovered man's sin, and by threatening his misery to humble him, break his heart, make him weary of sin, and desirous of deliverance, and willing upon any terms to accept a Saviour. Yet this gives him no Comfort, nor any Power to do that which is his duty; though God make use of it to prepare man's heart. The first duties commanded, are 1. A sight of sin, as sin, in ourselves, whereby we are miserable. The 2. Is saith, whereby we believe that God being satisfied, and attoned by the blood of Christ, will be merciful, and pardon sin. This faith presupposeth knowledge of the promise, and a serious consideration. 1. That its God, who promiseth. 2. That the thing promised is everlasting life, and all things necessarily conducing thereunto. 3. The terms upon which it is to be obtained and enjoyed: And the principal is, sincerely to submit under the Power, and wholly rely upon the mercy of God, Redeemer by Christ, for remission of sin, and eternal Salvation, which Christ hath merited, and God will give. This Remission, and eternal life are promised for Christ's sake, and the Promise itself is made for and in the consideration of his death, and these things as promised are a mighty motive, and powerfully work upon the heart of man, to incline it to submission: and if ever they prevail, this submission will follow. The promise binds God, gives hope, moves man's heart, and presents unto the soul the unspeakable benefit to follow upon the Performance of the duty; and that certainly without any doubt. This submission presupposeth certain duties antecedent, and includes virtually all Particular duties following. This word as written in a book, § VIII or uttered outwardly by man or Angel, may represent unto sinful man, both what he must do, and what God upon his performance will give, and by the senses be conveyed to the soul of man, and cause him to understand, and approve of the justice of the duty, and excellency of the benefit promised, and may incline man to some moral submission. Yet such is the blindness of man's understanding, in respect of these heavenly mysteries, and perverseness, and depravation of the will, that without some power to p●ri●ie, and rectify the soul, this word of calling will prove insufficient. Both this blindness and depravation are the greater to such as are at age, by reason of false notions, and errors, and the habits of sin. Therefore with the word is required the Spirit, and divine power, not only to convey the word close unto the soul, but also to prepare, qualify, and fit it for the reception and entertainment of the Word. This is evident by the experience of all times: For the very words of our Saviour Christ, who spoke as never man spoke, and confirmed his Doctrine not only by his holy life, but by such works as never man did, or could do, proved not effectual upon the greatest part of his hearers. Therefore said he, No man can come unto me except the Father draw him, Joh. 6. 44. To draw us, is a work of power, not a mere outward Word or Writing. In the new Covenant God doth promise to put his laws in our minds, and write them in our hearts. And this is said to be done by putting his Spirit within us, and so causing us to walk in his Statutes, and keep his judgements to do them, Ezek. 36. 27. And before this can be effected, he must take away our stony hearts, and give us hearts of flesh. One effect of this Spirit is generally granted to be illumination, another to be sanctification of the heart▪ This illumination may not be only a restoring of a spiritual sight, and vi●ve power, but also a more clear representation of the things spoken in the Word, and the same more immediate, and in an higher light. This cannot be done except it free the soul from false notions and errors in matters of Religion. This sanctification of the heart doth certainly subdue, if not wholly take away predominant lusts, and elevate and perfect the rational appetite, by giving and imparting a divine sense, and Vigour, whereby it more effectually doth relish heavenly things, but reject and abhor evil, and sin. I will not here dispute whether this Spirit be a distinct thing, or power different from the Word of God, as spoken immediately by himself to the soul of man, or it be the very same. No doubt, the Word of God, as the word of God, is power. For as it is said of Thunder naturally, so its true of this Word spiritually: The voice of the Lord is powerful, the Voice of the Lord is full of Majesty, and it breaketh the Cedars, and shaketh the Wilderness: So this word, as his, is powerful, and full of Majesty, able to break the most stony, and senseless stubborn heart, and shake it in pieces: If it come close unto the soul, it clears the understanding, dispels the mists, and fogs of error, pierceth the inward parts, and makes most lively, and lasting impressions upon the same. As I will not dispute this point of difference between the word and this power, so I will not perplex th● Reader, nor amaze him with the controversy concerning the manner of conversion, the resistibility or irresistibility of grace, and the necessitation of the Will of man. The manner of conversion is to us unsearchable; both because we are ignorant of the nature of the immortal Soul, and because much more are we ignorant of the manner of Gods working upon that immortal Spirit. As for the resistibility or irresistibility of grace, we know that the power of God is Almighty, and cannot be resisted by any created strength, if he please to exercise it to the full, or in some high measure: But if God give power to the creature, or work by that created power given, it may be resisted by a contrary created power: And so grace or the power of conversion, as a created thing in man, may be so given as to be resisted by the Will of man. And both the understanding of man, will and doth, either deny or doubt of divine truths represented to the soul, and the Will will wrangle, oppose, and reject, or not sincerely affect, and submit unto the divine commands, and promises. And hence, the many conflicts not only in conversion, but after we are converted. As for necessitation of the will in this work of divine calling, its certain, and granted of all, that the illumination of the understanding may be necessary so far as the soul in respect of the same is only passive, though in the apprehension, and judgement concerning the truths represented by the Word it be active. Besides God may give an active power to the Will, and it may be passive in receiving of it; and also necessitated to an act of complacency in general, so that it necessarily may approve by a general approbation of the justice and equity of the command, and the excellency of the good promised. For even a wicked Medea may truly say, Video Meliora Proboque. And a simple apprehension of a thing, as good, much mor● an act of judgement, may produce an act of approbation, complacency, and volition in general: and the good represented may be not only approved as good in respect of the contrary evil, but as better in respect of that good which is apprehended as less. For it's not possible to apprehend good, as good, and not approve it because, as Bradwardine saith well, in that respect it is not Objectum nolubile. Yet notwithstanding this necessary and natural act of complacency, that act of the Will, which Buridan calleth Acceptatio ad Prosecutionem may be, and is Free. I pass by the Philosophical Speculations concerning the nature of the Will, which few know; concerning the natural, and necessary acts thereof, and also concerning those that are free; and what the natural liberty of the Will is, and in what acts, and in respect of what acts, it is free. Concerning the positive acts Velle, and Nolle, and the negative Non Velle, Non nolle; and concerning the liberty of contradiction, and specification; It's far more profitable for all such, as are so blessed as to live in the Church, and enjoy the means of conversion diligently to use the means, and exercise that power which God hath given them, and also earnestly and constantly pray for the regenerating Spirit, which God hath promised to them that seek him in an orderly way. For upon this done, Regeneration will follow; and by the Divine, and Spiritual power given them together with God's special assistance, and concurrence, after all necessary preparations, they shall freely determine, and the Will shall wholly, and most willingly submit to God Redeemer, which is the ultimate product of Divine Vocation: The parts whereof are the outward Word, and the inward power of the Spirit which go together, according to the promise of the Gospel, and make up the essence of it. Though its true that for the circumstances, and accidentals, the calling of particular men, and several persons may vary much: Some are called sooner, some later; some in an ordinary, some in an extraordinary way; some with lesser, some with greater power; Some with many afflictions, and long trials, some otherwise; some speedily submit, some stand out long. In all this the divine wisdom ordereth, and disposeth all things so, as shall be most congruous, and fitting to this work, and the persons called. Yet this congruity which many talk of, is nothing without the Word, and Spirit: Both w●ich are always in the Church; so that though many are called, and few cho●en, yet those that are converted cannot ascribe any thing to themselves, but all to God: and such as are not converted, and yet enjoy the means, shall be deeply guilty, not for the omission of that which they could not do, but for the neglect and abuse of that power God had given them. And we must not thinks but God calls, and that seriously, all those to whom the Gospel is preached, and is ready to communicate his grace, and by his Spirit works some preparatory effects which are the same with those he works in them which are converted: others call them Common graces. And we cannot find in Scripture that God denies his Spirit to such as hear his word, till they give God cause either by their neglect, or perverseness, or Apostasy from that degree of grace they have received to withdraw the same. By all this we understand that Christ findeth his subjects, to whom God hath given him a right, to be enemies, and he enlargeth as he beginneth his Kingdom by a kind of spiritual conquest, dashing in pieces all such as will not submit, and are bound to submit, with his Iron Rod & irresistible strength, reducing the rest unto subjection, after some time of standing out. Therefore God said unto him; Rule thou in the midst of thine enemies. Psal. 110. 2. and Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession. Thou shalt break them with a rod of Iron, and dash them in pieces, like a Potter's Vessel, Psal. 2. 8. 9 This work of calling is done by publishing the Laws of this Kingdom, wherein he manifests his title; declares his just and gracious commands, threateneth eternal Punishment, and promiseth eternal protection and rewards. And this publication of his Laws is accompanied with a wonderful power of his Spirit, whereby together with the word of the Kingdom, he pierceth the minds of men, and breaks their stony hearts in sunder, as an hammer doth a Rock: In this respect the Lord saith, Is not my word like as a fire, and like an Hammer that breaketh the Rock asunder, Jer. 23. 29. Because by this Vocation, §. IX the Decree of Election begins to be put in execution; in which respect, Vocation is called Election: This, therefore, gives occasion to speak of Election, and Predestination: And, 1. I will inquire into the signification of the words. 2. The Nature of the thing signified. And, 1. I will not take Predestination to be the Genus of Election, and Reprobation, as many do; for so it's not used in Scripture. It's true, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to determine, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a determination of the Will: and in this general signification, Predestination may signify a Pre-determination, or Decree, to Elect or Reprobate: But thus we do not find it used in the Book of God. 2. Predestination, in Scripture, doth signify a Decree and Determination of God's Will, concerning the Eternal Estate of sinful Man, wherein He decrees to bring him, in a certain Order, by certain means, unto Eternal Glory. And this Decree was made, though not executed, before the Foundation of the World. 3. This Predestination is in Christ, to Eternal Life, not to Eternal Death, as used in the New Testament. 4. Predestination, and Election, are sometimes, if not, for the most part, taken for the same. 5. When they are differenced, Election is a Decree to Call; Predestination, a Decree to adopt, justify, glorify. 6. Election is sometimes the same that Calling is; sometimes a Decree of Calling. 7. Sometimes Election, the purpose according to Election, and Foreknowledge, and Foreknowledge alone, are taken and used for the same. We read that all things work together for good to them that love God, the called according to purpose: For whom he did fore know; he also did Predestinate to be conformed to the Image of his Son, that He might be the first Begotten amongst many Brethren. Moreover, whom He did Predestinate, them He called; whom He called, them He justified; and whom He justified, them He glorified, Rom. 8▪ 28, 29, 30. Where we may observe, 1. That there is a Calling, according to a purpose and decree, and that is such, as upon it follows Conversion, Admission, Justification. 2. That, in this place, Foreknowledge is distinct from Predestination, and signifies not only an Act of the Understanding, whereby God doth foreknow particular persons before they did▪ exist; for, in that respect, it's called Foreknowledge: Nor also what they would act or do under the means of Conversion, but an Act of the Will, whereby He did approve, love, elect them freely; not for any merit of their own, but out of His mere goodwill. To KNOW, in this place, is to elect, or choose, and seems to be taken from that place of Amos 3. 2. Thee have I KNOWN of all the Families of the Earth. To know, according to the Chaldee-Paraphrast, and Vatablus following him, is, to Choose: You have I chosen. And so likewise yra, and Mercerus understand it. Yea, the Apostle himself informs us, that the people fore-known, Rom. 11. 2. are a Remnant, according to the Election of Grace, ver. 5. And the Election, that is, the persons elected, ver. 7. So that, to foreknow, is to decree to Call, and is the same with the decree of Election strictly taken. 3. Predestination, §. X in this place, is distinct from Election, or Foreknowledge, and is a decree to justify, adopt, and glorify the Elect or Called. For in these words of the Apostle, To be conformed to the Image of his Son, is to be glorified. For Image, in several places of the Old Testament, is taken for Glory. So, O Lord, when thou awakest, thou wilt despise their Image; that is, their Glory, Psal. 73. 20. When I awake, I shall be satisfied with thy likeness; that is, thy Glory, Psal. 17. 15. The similitude of the Lord shall He; that is, Moses; behold! that is, his glory, Numb. 12. 8. In both places, the Septuagint turn the word, which signifies, likeness, or image, glory. And in the New Testament, Man is the Image, and glory of God; 1 Cor. 11. 7. And though not here, yet in another place, God is said to predestinate us to Adoption, Ephes. 1. 15. Where, Adoption may be glory: for so sometimes it's taken. And it's employed, That we are Predestinate unto an Inheritance ver. 11. 4. Election signifies both, when it is written, That God hath chosen you, that is, the Thessalonians, to Salvation, through Sanctification of the Spirit, and belief of the truth, 2 Thess. 2. 13. 5. The Subject of Election, is Man; but not as Man merely, nor as man made, nor to be made nor as fallen in massâ corruptâ, though man may be considered under all these notions; but the immediate subject of Election and Predestination is every person, considered in that condition as God shall find him, when he calls him. For the execution of Election begins in that Calling, upon which follows the first sincere Conversion. And because in many, this Calling goes long before final Faith, as final: Therefore man, as finally believing, is not the immediate Object of Election, though final Believers be the immediate Subject of Glorification. The first Compilers of the Articles of Subscription for the Church of England, in King Edward the 6th His Reign, do understand Predestination, and Election, for two distinct and different Acts of God, as appears by the 17th Article: For they make the Elect to be the Object of Predestination, and imply, that Election is Antecedent to Predestination. But whether they meant by Election a Decree to Call, is difficult to determine. Neither need we trouble ourselves in the search thereof, because our Rules is the Scripture, and their words are capable of a good sense. Thus much may be sufficient for the explication of the words: §. X The thing signified by the Words, in the next place, is to be examined. Election taken in the larger sense, both for the Decree of Calling▪ and Predestination too, may be defined from 2 Thess. 2. 13. to be, A Decree of God, whereby He determined to choose certain persons unto Salvation, through Sanctification of the Spirit, and Belief of the Truth. Or thus more at large: It is a Decree of God, whereby He decreed, according to His good pleasure, before the Foundation of the world, to call certain particular persons; and, by Christ, to justify and glorify them. First, the general Nature of Election is a Decree. A Decree is an Act of the Will, that act which we call a determination or resolution to do something; and this is an act of God's Will: and according to our manner of understanding, and the expression of the Scriptures, it doth pre-suppose his counsel and practical knowledge directing the Will. For we are said to be predestinate according to the good pleasure of Him, who worketh all things according to the counsel of his will, Ephes. 1. 11. Where observe, 1. That the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is turned Purpose, signifies, sometimes, good pleasure, and so it's to be understood there. 2. That Counsel is antecedent to the Will, and directs the determination thereof. As the general Act is a Decree: So, Secondly the Decree was passed by God before the Foundation of the world, and the existence of things; and in this respect is not only Destination, but Predestination. Yet this Decree is not properly Eternal, as the existence of the Deity, and the immanent Acts of God upon Himself are. 3. This Decree was not only a free act, but an act of free and abundant grace and mercy in Christ, therefore said to be according to the good pleasure of His Will, to the praise of the glory of His Grace, wherein He hath made us accepted in His Beloved, Ephes. 1. 5, 6. 4. The Object or Subject of this Decree, is sinful man; yet considered, as redeemed by Christ: For otherwise He could not be eligible, or predestinable to Salvation, and Eternal Glory; seeing that by the first Law of Works transgressed, he was a Vessel of Wrath, and, as such, in no possibility of Salvation: For once guilty, he was no way save-able, but by Christ's Redemption, and the New Covenant. Therefore we are said to be chosen in Christ; to be predestinate unto the Adoption of Children by Jesus Christ, Ephes. 1. 4, 5. And from hence it followeth, that there was no merit in man fore-seen, nor any cause out of God, that might move God, or determine His Will. The merit of Christ fore-known, could not necessitate His Will; yea, neither final Faith fore-seen, nor the foresight itself of Faith could any ways pre-determine God's Will. But this Will did freely determine itself both in general to choose any, and much more to choose these or those particular persons. The foreknowledge of Christ, Faith, goodworks, final perseverance as possible, could not make the Salvation of sinful man to be future: for the futurition of it depended merely upon his good pleasure, yet directed by his Wisdom. And the Object of this Decree was not man in general, but certain single persons, and the same not only guilty by the first Sin of Adam, but by many other actual sins; even all their actual transgressions, which they had committed before God's effectual Call, and their Conversion. Yet this is to be understood of such as are Adulti, and at age before their Conversion. This is evident, both out of the Epistle to the Romans; but especially in that to the Ephesians, Chap. 1. 4, 5, 11. and that to the Thessalonians, 2 Chap. 2. 13. For we find the subject to be persons, and such as were guilty not only of the first sin, but many proper actual sins before their Conversion: and their Election presupposeth Christ, the Redemption, the Covenant. The Remonstrants inform us, that the Decrees of Predestination are these: 1. A Decree, to give Christ, to redeem sinful man. 2. A Decree to save all those, who shall sincerely and finally believe in Him. 3. A Decree to give grace sufficient, and necessary, and effectual to work repentance and faith in Christ. 4. Upon his foreknowledge of the event of these means administered, to choose single persons, fore-seen finally to believe. Yet if we will understand, consider, and speak accurately. The 1. Is the Decree of Redemption; The 2. Of the Covenant; The 3. Of giving the means of Conversion▪ But none of these are the Decree of Election. Nor is the 4th, as delivered by them. Others imagine Election to be a Decree to save certain single persons, without respect to sin, Christ, the Covenant-grace for keeping the Covenant. And these, for the most part, make this Decree antecedent to the Decree of Redemption and the Covenant. All these forsake the simplicity of the Scriptures, which teach us, that this Decree essentially includes single persons, the means, the end, and presupposeth the Providence, and Government of Man, first innocent in Adam, then fallen, afterwards continuing in sin, till God call him, according to purpose. And also the Decree of sending Christ, of the Redemption by Christ, and of the New Covenant. 5. This Decree hath something of absolute and arbitrary power, according to that Similitude, Hath not the Potter power▪ etc. Rom. 9 21. For as He could have called and converted all; so He could have decreed to have saved all: yet He hath done neither. He hath passed by many. And this Preterition, which is rather Non-Decretum, than Decretum is made by some to be Reprobation. Yet Reprobation, according to Scripture, is a Positive Decree; according to which, God not only in His absolute power passeth by certain single persons, but also decrees to order them, according to His Laws and Judgement, unto Eternal Misery. That there is such a Preterition, is certain; but that this Preterition is the whose Decree of Reprobation, upon which follows necessarily, and unavoidably, Eternal Death, who can evidently prove out of God's Word. 7. As this Decree of Election doth con-note an absolute and arbitrary power of God's Will; so no reason thereof can be given, but from his good pleasure: and we must say with the Scripture, he will have mercy upon whom He will have mercy; and whom He will, He hardeneth. Yet in God's Eternal Wisdom, there may be many Reasons of both, and the same weighty and preponderant perhaps, though they are concealed, and not made known to us. For there is no act of Ordination, of intellectual and immortal Creatures unto their final estate of felicity and misery, that is an act of mere absolute Power, as abstracted from all Mercy, Wisdom, sustice. In the execution of the Decree, there is given a plain reason of the Rejection of the Jew, and that is Unbelief, Rom. 9 31, 32. & Chap. 11. 20. Yet no reason or cause in the Gentiles; why God called them, but His absolute power, freewill, mere grace: yet of their first Rejection, the moral cause in themselves, was their Idolatry and Apostasy: Yet 1. Why did not God prevent the Apostasy of the Gentiles, but reject the generality of them for two thousand years, and choose the Jew, and the Posterity of Abraham by Jacob, and continue them His people for so many hundred years; And 2. Why He should reject the Jew, and take away from the generality of them both the Word of the Gospel, and the Spirit, for these sixteen hundred years and upward, and choose the Gentiles; And 3. Why in the end, He should choose both, in one main Body; no Wit of man can give a reason. Therefore the Apostle cries out, O the depth of the riches both of the Wisdom and Knowledge of God How unsearchable are his Judgements, and his ways past finding out! Rom. 11. 33. Which place implies, 1. That there were weighty Reason, why God did thus: for they were Acts of His profoundest Wisdom. 2. That these Reasons to Man, and perhaps to Angels are unsearchable. 7. These Decrees are no ways contrary unto, but exactly agreeing with the Redemption by Christ, the tenor of the New-Covenant, the Execution, and the final Judgement, if we truly understand them, as they are revealed in Scripture. And He mu●● needs be a false Prophet, who shall tech them otherwise: and he that shall so teach them, as to derogate the least from Freegrace in Christ, is inexcusable. There be two Propositions unworthy to be made Principles in this Doctrine. §. XI The first is, Quod Primum in intention, id ultimum in executione. That which is first in intention▪ is last in execution. The second is, Ordinatè volens prius vult finem, deinde media ad finem: He that acts rationally, and orderly, first wills the end; then the means to the end: and yet these are made Principles in Divinity, and must be the measure and rule, according to which, we must understand the Word of God, speaking of these high and mysterious Decrees: Yet 1. These do not agree unto God; but applied unto him, derogate from His glorious Perfections. 2. They are neither truly understood, nor rightly applied to the Decrees of God. 3. The first, taken out of the Blasphemous Commentator, whom some think to be Aver●oes, or some other, is falsely understood, and otherwise interpreted, than the Author first meant it, as Occam tells us. For thus some expound it: That which is the chiefest thing in intention, is, that to which all things in the Execution are ultimately referred. And what's this to their purpose, who use, or rather abuse it? 4. The second is by the Schoolmen, and such as follow them, applied to the Decree of Election in this manner: That seeing God is the most orderly Agent, He must needs first intent glory unto sinful man as the end. Secondly, grace as the means for glory. Yet as that excellent School-man saith well, That glory is not the end of God predestinating, but of man predestinated: and it was indifferent to him, whether to will Glory the end, or Grace the means, first in order: and as He gives Grace first, and then Glory, so no doubt He decreed to do so. To say and affirm, that first God absolutely chose such persons, then decreed to give them glory; thirdly, that they might attain glory, He intends and decrees to give them Christ, and grace; are groundless speculations, and the imaginations of men's hearts, who conceive of God, as they do of themselves. But here we may truly say, How far are God's thoughts above the thoughts of silly, sinful, ignorant men? That there are Decrees of Election, and Reprobation, freewill natural, and Grace, is evident out of Scripture; and most men, even such as differ amongst themselves, do grant: but how to reconcile these, hath been the business of the subtlest Wits, and is not yet so clearly done, as to satisfy others. The manner of Conversion, the manner how God fore-knows and decrees all things, especially the contingent, and free acts of Angels and Men, cannot be evidently known by us, neither is it needful. Scientia media, decreta ex hypothesi, vocatio congrua, are much controverted: yet, Sub judice lis est, to this day. We have no perfect notions of God's Knowledge and Decrees, nor of His manner of Working in the Souls of men: Therefore, it were wisdom to be silent. If we desire to know our own Election, we must not curiously pry into God's secret Counsels, nor search the Records of Eternity; for that we cannot do: But let us diligently examine ourselves, and if our hearts have been sincerely obedient to the Heavenly Call, wholly subjected to Christ, and feel the power and comforts of God's sanctifying and adopting Spirit, having dominion over Sin, than we may conclude, that our names are registered in Heaven, and enroled in the Book of Life, and we are Subjects of this glorious Kingdom. Thus you have heard, heard. XII what Subjection is required by the Fundamental Law of this Kingdom, and the means whereby we are reduced. And this Subjection must be free, not forced; sincere, not feigned. It's true, that Man upon the first Summons and Call will stand out, and be unwilling to change his old Master, and forsake his bosom sin. Yet such is the power of this Heavenly Call, that in the end it will prevail. For when the glorious power of the Spirit, with the purest light of the Gospel, shall penetrate the inmost parts of the Soul, discover unto him his vile, base, mi●erable condition, the imminent danger of Eternal Death, the unspeakable Love of God, the bitter Sufferings of Christ, the Excellency of him his Saviour, the great Deliverance from Hell and Eternal Death, and the blessed and glorious Estate which will follow upon his submission, than the heart, by the power of Grace, of unwilling, is made most willing, and receives, with all readiness, his Lord as only Redeemer, and will do any thing▪ suffer any thing, lose any thing to be one of his Vassals. After this brief Discourse of Predestination, §. XIII which is the first beginning of man's Eternal Salvation, and the IDEA, and Model of God's special Government, according to which He calls Converts, admits sinful man, as a subject of His Kingdom, and directs him unto the full enjoyment of Eternal Peace, and also of Calling, whereby this Decree begins to be put in execution, and sinful Man is reduced; it remains, that we inquire what the condition of man, upon his sincere submission, proves to be. For this end, we must observe, 1. That God, according to His absolute power, calls whom He will: For He is bound to none; and therefore, without any injustice, He may pass by, not only particular persons; but whole Nations, yea, the greatest part of Mankind, especially upon their demerit. 2. That to whomsoever He vouchsafeth the means of Conversion, them He may be truly said to Call. 3. That the issue and event of this Call is twofold; for some stand our, some come in. Those who stand out, either by their secular employments, Earthly care, and love of the World are kept back: or being spiteful and malicious, oppose, persecute, and murder God's Messengers. As these voluntarily refuse to submit; so they are for ever shut out of this Kingdom: and all of them, especially the malicious, wilful Wretches, are counted Rebels, and so adjudged Enemies, and so to be dealt withal: For here is no different, and third sort of people, which may be reckoned Neuters: For all are either Subjects, or Enemies. Of such as come in, some submit in Hypocrisy, some imperfectly, some with all their hearts sincerely: and the Hypocrites are either gross, or not so palpable. All this we may learn from that Parable of our Saviour, Math. 22. 1, 2, 3. etc. Of those who submit, is made the visible Church on Earth, which universally considered, since the first publication of the Gospel to all Nations, are, 1. Christians. 2. Reduced into several Societies and Flocks, for Doctrine and Worship, over which are set Ministers; and their Privileges, are Word and Sacraments. And the Universal Church, in all the several parts of the World, wheresoever they are dispersed, make one Political, and Organical Body, and are all subject to Christ their Head; and to their Ministers, as His Officers. And in this respect, the Government of the Church is Monarchical: And as the Word and Sacraments are Privileges of the Universal Church; so Ministers rightly and du●y called are Officers of the same. And we are first Subjects unto Christ, and Members of the great Body, before we be Members of this, or that particular Church. But of this I have spoken in another Treatise. 3. They are associated for Discipline, the end whereof is to preserve the Doctrine and Worship pure, and the body free from scandalous and infecting Members. The Power of the Church thus associated is fourfold. 1. To declare and constitute Canons. 2. To make Officers. 3. To exercise Jurisdiction. 4. To dispose of the Church's stock, made up of the Charity and Benevolence of the People. This power is in the whole Church and Body associated. It's exercised by Officers chosen and constituted, according to the Rules of Christ for that purpose. The acts of Jurisdiction are to admonish, suspend▪ excommunicate, or absolve, according as they shall see just cause. The whole Church particular, may trust one man, or more, with a general inspection, without giving any jurisdiction. Many particular Congregations, instituted for Worship, may associate into one Body for Discipline: and then the power is not derived from the particular Congregations to the whole; but from the whole Association to the Parts. These Associations may be of too narrow, or too vast an extent, of too small a number, or too great a multitude. And the Parts and Members are most fitly united, and conveniently disposed by vicinity of Habitation. These particulars, I have at large made evident, according to my Talon, out of the Scripture, in a former distinct Discourse. All these Associations, the great and glorious Lord Redeemer makes use of, in administration of His Kingdom. But one only part of these make up the Body of His Spiritual Kingdom, which shall inherit the Eternal Glory of the same; and they are such as submit at the first sincerely, and with their whole heart. Yet there be degrees of this Subjection; and the best may and must improve their submission, until their corruptions be fully subdued, and they perfectly sanctified. For before, they are not capable of full communion with their God, and the perfect enjoyment of Eternal Peace. Besides, there be several degrees of Preparation, before we attain to sincere submission and admission into this blessed Commonwealth of Israel. The condition of such as sincerely acknowledge their Sovereign and Lord Redeemer, is comfortable here in this life, and glorious hereafter. For the present, as they are admitted Subjects unto God their Father; so they who were far off, are made nigh, and by Christ have access, by one Spirit, to the Father: are no more strangers and Foreigners, but Fellow-Citizens with the Saints, and Household of God, Ephes. 2. 13, 18, 19 And by reason of this union with God the Father, and Jesus Christ, and the Saints, they are become the Temples of the Holy Ghost; and being washed in their Saviour's blood, are the adopted Sons of God, the Heirs of Glory come under the Divine Protection, and have a general right to all those Mercies and Blessings which Christ hath purchased, and God hath promised, as shall more particularly be showed hereafter. For as this Subjection is virtually all obedience, so it receives a right to all Blessings limited to the performance of several Duties. And before I conclude this great Duty you must observe this one thing, that this Subjection is that whereby we submit ourselves to Christ, and so to God, not only as King, as some conceive, but to Him, as our only Priest, for expiation and intercession; and also to Him as our only Prophet, to teach us not only outwardly by the Word written, but inwardly by the Spirit. From this Subjection, §. XIV we understand what the nature of the Church as visible, and of the Church mystical, as consisting of real Saints, is. The Church, in general, is a Society, or community of all such as subject themselves to God-Redeemer by Jesus Christ. The Church-mystical is the community of such as subject themselves sincerely unto GOD-REDEEMER. So that this Subjection is the very essence of the Church. To believe, and subject to Christ to come, and to Christ already come is accidental: So to be National, or Universal, is, To be under a Form of Discipline, or to be without any settled outward Government, is not essential: nor to be militant or triumphant, (though it as such and such, differs much) is of the Essence. To be Pilgrims and Strangers on this Earth, seeking an abiding City in Heaven, and to be militant fight against the Devil, the World, and the Flesh, is the condition of this Society in this life. To obtain a final and full Victory over Sin, and be secure of Eternal Bliss, is in some measure an estate of triumph. But to rise again, be immortal, and fully glorified in one full body, after that all Enemies are totally and eternally subdued, is the most perfect triumph. And this is the Order that God hath decreed and established, that first we must be militant, obey and suffer in an estate of Humiliation, till we prove finally victorious; and after that, we must except a reward, and a Crown of Glory, which in due time we shall certainly receive. So Christ, our Head, was first humbled, afterwards exalted, and passed by the Cross to the Crown; so must, we His members, do. In this life we must be consecrated, and in the life to come, we shall be complete Kings and Priests, and reign with our Saviour, and serve in the glorious Temple of Heaven. These two conditions differ much, and very much; yet the difference is not essential, but accidental. Thus far the constitution of this Kingdom, in the Sovereignty of God-Redeemer, and subjection of sinful Man redeemed and called. CHAP. V. Concerning the exercise of the Power of God, Redeemer, in the Administration of the Kingdom of Grace in general. THis administration is the exercise of the power of God acquired by the humiliation of the Word, §. I made flesh; in making new laws and judging according to them. This administration is to be considered. 1. In general, and in respect of the general affections accidental to it. 2. In the parts thereof, which are 1. Legislation, and 2. Jurisdiction. This administration for the substance was the same always, and it began betimes, even in the days of Adam, after that promise of the seed of the Woman, which should break the Serpent's head. Yet there was a great difference, in the same, in many things after that Christ was exhibited and glorified, from that which was before. Yet in all times, God as Redeemer was the supreme Lord and King; man sinful, the subject; Faith, and subjection to Christ, the Law; and the judgement was according to that Law. And though the humiliation of the Son of God to be made man was yet to come, and Christ only present, and represented in the promise, yet as this humiliation was accepted from the beginning for the benefit of man, so that power which was always virtually in God, was exercised by the word not incarnate, and by the Spirit, as though it had been acquired already. That this administration began so early, might be made evident from several texts of Scripture rightly understood. Neither was the promise of Christ made first to Abraham: for this promise was passed in the sentence of the Devil. The Sacrifices and offerings of Cain and Abel taught them, and used before by their Father, and instituted by God, did witness the same. That they were instituted by God the acceptation of Abel's Sacrifice doth prove: For no service is accepted of God which is not instituted by God. The Faith of Enoch whereby he pleased God was Faith in Christ: otherwise he could not have sought God, so as to have found him, nor expected, or received so glorious a reward, but by the merit of his Saviour believed upon. Without this faith Noah could not have been the heir of the righteousness which is by faith, and partaker of that eternal deliverance, which was typifyed by his deliverance from the flood. This administration after the time of Abraham was more clear. Yet God had his Kingdom, and his Church long before: yet he did administer the same without any Vicegerent or Precedent general, except some eminent, and principal Angel was his universal deputy, as was hinted formerly. Yet in the Church on earth God by his Word eternal, and the Spirit in the Patriarches, and extraordinary Prophets, did supply Christ's prophetical office, and by them at certain times made known the laws and judgements of his Kingdom: but ordinarily he used for this purpose ordinary teachers. Yet besides these he gave the Spirit of Prophecy to the Angels, and by them he instructed Patriarches, and other Prophets. His Sacerdotal office was executed by the patriarchs, the first born of the families, and at length by the levitical Priests, and they were typical mediators between God and man. The most eminent Priest & lively Type of Christ both as King, and especially as Priest was Melchizedeck, who lived at Salem, in the day●s of Abraham. He was a righteous King, who by the just administration of his Kingdom, procured the peace and prosperity of his subjects, when the neighbour-Countryes were invalded, and spoiled by War. In this respect he did represent this King of perfect righteousness, and eternal peace. And as a Priest▪ he had no predecessor from whom, nor successor to whom he might derive his Sacerdotal power; For he was not a Priest by birth, nor did he transmit his Priesthood by death unto another, as the levitical Priests did. And in this respect he might be truly said to be without Father, and Mother, and descent, so as to receive his Priesthood that way, and without end of days, and so was the fittest of all others to represent that Priest Jesus Christ, who had no Predecessor, from whom he might derive his right, nor successor, because he live in Heaven, a Priest for ever, who alone hath right to receive tithes, and homage 〈◊〉 his people, and bless them with spiritual, and eternal blessings. And the Throne and Sceptre of David, and his successors in his Kingdom did shadow him, whose Throne is for ever, and ever, and his Sceptre a right Sceptre. Faith and obedience to pure morals to be performed to God Redeemer, by the power of the renewing Spirit, were always required by the Laws of this Kingdom: for the Laws of Faith, and obedience to pure Morals were always the same. Yet to these Laws of Faith, and obedience in pure morals were added from the beginning divers positive and ceremonial precepts, especially that of sacrifice. And when the promise of the Messias to descend of 〈◊〉 was renewed of Abraham, circumcision was instituted as a Seal of the righteousness of faith, and a solemn right of engagement unto their Saviour, and of his admission of them into the Church, upon their submission. And this was by his command to be administered to Infants born in the Church. When Israel came out of Egypt, the Passeover was ordained in remembrance of that great deliverance, and did continue till that great Pa●chal Lamb was slain, by whose blood we are redeemed from the wrath of God, Hell and everlasting death. But after that the posterity of Abraham, Isacc, Jacob, being multiplied into a nation, were reduced by God into a Commonwealth, both civil, and Ecclesiastical, and presented before God, appearing in a glorious and retrible manner upon Mount Sinai, they entered into a solemn Covenant with their God. He promiseth to be their God, to protect, and bless them, and they engage themselves solemnly to be his loyal subjects. Upon this Foundation of a Kingdom once laid, God proceeds as their Lord, and Soverenig to give them moral judicial ceremonial Laws. In the moral he reduceth all moral duties to certain heads, in a brief, exact, and excellent method: in the Ceremonials he reduceth all former rites, and ceremonials Instituted by himself into order, and adds many more, as he saw convenient for that people in that time. In the judicials he delivered them a perfect body of the civil Law. These judicials were for direction in judgement, and the adminstration of their civil state. The morals and ceremonials were for the Church, and looked far higher. The morals tended to give them a more perfect knowledge of moral duties, to be a rule of moral obedience, to let them see their inability to keep it, their impossibility to be justified by it, to make them sensible of their sin, and seek a Saviour, who should deliver them from the curse, and paenaltyes threatened by the Law, and deserved by their disobedience. The ceremonial was more mystical: 〈◊〉 therein God did prescribe a Tabernacle▪ a Priest, and a solemn 〈◊〉 of service. The Tabernacle was a type of the Heavenly Temple the High Priest of the great eternal Universal High Priest, and the Services, especially that 〈◊〉 Sacrifice and most of all that yearly Sacrifice of expiation to be offered only by the High Priest the 10th. day of the 7th. month, with the blood whereof he ente 〈◊〉 into the most holy place, was a type of that sacrifice of Christ, by which he obtained eternal Redemption. Besides that these did signify heavenly things: they were given to this people to keep, and preserve them pure from Heathenis● Idolatry, and superstition; to continue them separate, especially in Religion and Divine Worship, from all other nations of the world. T●ey were for the multitude, and charge of them, a burden, and heavy yoke to keep them unde●● and cause them to long for their Messias, who should free them from those dark and mysterious shadows, give them a clearer and more glorious light, and a perfect liberty and ease from this servitude. This time was the time of the infancy, and minority of the Church: for as the heir so long as he is a Child differeth nothing from a Servant, though he be Lord of all, but is under Tutors and governor's, until the time appointed of the Father: So they, when they were Children, that is, under age, were in bondage under the elements of the world. But when the fullness of that time, that was appointed by God their Father was come, God sent his Son made of a Woman, made under the law to redeem them that were under the law, etc. Wherefore after that, they were no more Servants, but sons, Gal. 4. 1, 2, 3, 4. 7. The time of the Gospel, therefore, is a time of emancipation, and liberty, not only from the Ceremonials, but from the curse, and servitude of the law of works, which that law of Moses did threaten▪ and could no ways free them from it. For in that law there was no promise of the Spirit to enable them, for to obey the moral law; nor of pardon, though they did transgress it. Neither was there any Sacrifice, Priest or Service that could expiate sin, and purge the conscience from dead Works: For though their expiations, lustrations, and purifying ceremonies might free them from legal pollutions, yet from sin they could not. This covenant was not the same with that of the seed of the Woman, §. TWO which should break the Serpent's head, nor with the same renewed more explicitly unto Abraham; That in his seed all the nations of the earth should be blessed; much less was it the same with the promises of the Gospel made in Christ exhibited. And by the way we may take notice that the Apostle, Gal. 3. puts a difference between the Promise, the Law, & Faith. The promise looks at Christ to come, and was made more particularly to Abraham. The Faith is the same with the Gospel, and looks at Christ already come. This law comes in between, along time after the promise, and a longer time before the Gospel. And one end why it entered in between both, was, that sin might abound, Rom. 5. 20. and it was added because of transgression, till the seed, that is Christ, should come: and before Faith that is Christ and the Gospel came, they were kept under the Law, shut up unto the Faith, which should afterwards be revealed. So that the Law was their Schoolmaster, or Tutor unto Christ, Gal. 3. 19 23. 24. By all this we may easily understand that this Law, and Covenant made only with the Jew, of whom Christ was to come, considered as God intended it, was neither against the Promise, nor the Gospel, but subordinate to both. And though it was not the same with the Law of works given to Adam innocent, yet it had much affinity with it. For it's said, Do this and live; and, Cursed is every one, that continueth not in all things, written and contained in it: yet it promised no power to observe it, nor pardon if not observed, as was said before. And the Jew was much mistaken, when he conceived that it made void the Promise. For the Covenant which was confirmed before of God in Christ, the Law which was 430. years after, could not disannul, that it should make the promise of none effect. Gal. 3. 17. If it had been given for to give life, it certainly had made void the promise: But that was not God's intention in giving the Law. And the regenerate Saints of God, who lived under the Law were sanctified justified, and saved, not by virtue of the Law, but of the promise confirmed of God in Christ. The law was proper to the Jew, and Proselytes incorporated into that state and Church, and bound them, and no others unto the ceremonials to be performed by them in the land of Canaan. And though the moral law doth always bind all men to obedience upon certain terms, yet it was given in Mount Sinai, to them alone, and in special relation unto them, as appears by that preface to the decalogue, I am the Lord thy God, which brought thee out of Egypt, out of the house of Bondage. The law is called the law of works, and the first Covenant in respect unto the Gospel, preached first unto the Jew, and to be renned unto them in the latter days. From all this, §. III it is apparent, that from the times of Adam, after that God had said, The seed of the Woman shall bruise the Serpent's head, the fundamental laws of God-Redeemer were the same. After that John Baptist appeared in the Wilderness, God began to administer this Kingdom in a different manner. For all the Prophets, and the law prophesied unto John, Math. 11. 14. He was the Horizon, as some express it between the Old and New Testament. Moses and the Prophets foretold Christ more darkly, and at a great distance: But He 1. Signifies that he was near at hand, and that a far more glorious administration of this Spiritual Kingdom would shortly follow. 2. God by him institutes a new rite of admission, that was Baptism. 3. He Baptizeth Christ the Messias. 4. By his Baptism, and Doctrine, he made way for him▪ 5. Upon the Baptism of our Saviour, he discovers him to the people, and persuades his disciples to believe in him, and gives an excellent testimony of him. Yet these things neither took away the law, nor brought in the Gospel, but were a preparative for the same. After that Christ was initiated by Baptism, §. IV and entered into his Office, he began to act publicly. He baptiseth, teacheth the Doctrine of the Kingdom, more clearly reveals the mysteries of Heaven, gathereth Disciples, ordains Apostles, adds 70 Assistants to them, lays the foundation of the Church Christian, and by his miracles manifests himself to be the Son of God, and Saviour of the world. Yet all this was done in the Land of Canaan, and amongst his own People. For he was sent first to gather the lost sheep of Israel. Thus he continued to administer the Kingdom in his own person till his death. After and immediately upon his Resurrection, he receives universal power, manifests himself to his Apostles, and many of his Disciples, gives commission to his Apostles to go and preach to all Nations, after that he had given them instructions, and commanded them to stay at Jerusalem▪ till he should send down the Holy-Ghost, and begins to exercise his universal power. And, so that administration which shall continue to the end of the World without alteration, did commence. But before I speak of this more particularly, §. V order requires, that I say something of his Exaltation, which as the Scripture informs us was a reward of his humiliation: For because he taking upon him the form of a Servant became obedient unto death, the death of the Cross, therefore God exalted him, and gave him a name above every name, etc. Philip. 2. 8, 9, 10. This exaltation was properly in respect of his humane nature: For as he that exalted him was God, so the nature exalted was Man. The Power of the Godhead was infinite and eternal, and could neither be increased, nor communicated. The Resurrection of Christ is made by many to be the first degree of his exaltation. Yet this considered in itself did give him no power, but it freed him from mortality and all kind of sufferings, and by it he was made immortal. Yet instantly upon his resurrection he was made an everlasting Priest and King, and ready and fit as a Priest to Minister, and as a King to reign in Heaven. This Resurrection for the manner was glorious and wonderful, and for the manifestation of it full and 〈◊〉. That 〈◊〉 the manner it was wonderful and glorious, God made it appear, because at the time there was an Earthquake, the stone that shut the entrance of his grave was tumbled away; an Angel descends with a glorious light, the guard that kept the Sepulchre was terrified and fled, the bodies of the dead aro●e out of their graves, and divers of the Saints, raised up together with Christ, did appear in the Holy City. Thus did God manifest the working of his mighty power, which he wrought in Christ when he raised him from the dead, Ephes. 1. 19, 20. This manner of Resurrection became him who was the first fruits of them that slept, 1 Cor. 15. 20. and the head of all those which rise again to glory: and his rising is a pattern of the universal Resurrection. God is said in many places to have raised him from the dead, yet so, that his own immortal soul might have some hand in that work. For he had power to lay down his life, and power to take it up again, Joh. 10. 18. He did not rise to die again as Lazarus did, but to be immortal. For being raised from the dead, he dyeth no more; death hath no more dominion over him, Rom. 6. 9 The time of his Resurrection was no sooner, that he might appear to be dead and no later, lest his Disciples Faith, already shaken, should have nailed. This day was a day of greater bliss and glory, than any since the Creation: It was the beginning of the new World, and the foundation of the Christian Sabbath celebrated in all times since, by the universal Church in memory of this blessed and glorious work. This was his justification, the confirmation of his satisfaction and merit, and God's acception of that great sacrifice; and an absolute Conquest of death, which is the last enemy to be subdued in the bodies of the Saints, who are his Church. By this also sin, and Satan received a fatal wound; and Regeneration, and the hope of eternal glory depend upon the same. They depend upon it not only in respect of divine institution, but because as he had merited, so he received a power to regenerate all such as should believe in him, and to raise them up to eternal Life. For, to whomsoever he gives his Regenerating Spirit in this Life, that very Spirit once dwelling in us, is an evidence and assurance that we shall rise again to glory. For if the Spirit of him that raised up Christ from the dead dwell in us; He that raised up Christ from the dead, shall also quicken our mortal bodies by his Spirit that dwelleth in us, Rom. 8. 11. The manifestation was full and clear, §. VI and for this end he stayed 40. days on earth after his resurrection. His body was now become spiritual, and could appear when, and to whom he pleased. And he appears. 1. To Marry Magdalene. 2. To two Disciples going to Emaus. 3. To Cephas. 4. To the twelve. 5. To 500 Brethren together. 6. to James. 7. To all the Apostles, and that, several times. Thomas must not only see him but with his hands, and fingers feel the print of the nails, and the scars of his wounds. They eat, and drink with him, receive instructions, and commissions from him, and see him taken up into Heaven. Steeven, Paul, and John the Divine, see him after he was ascended into Heaven. The Soldiers, who were set to guard the Sepulchre are forced to be witnesses as of death, so of his resurrection. The coming down of the Holy Ghost upon the Apostles, the miracles done, the gifts of the Spirit received in his name, & the Faith of the world in him do testify the same. So that there can be no reason in the world to doubt of this Resurrection. The persons to whom he most of all appeared were the Apostles, to whom he showed himself alive after his passion by many infallible proofs, being seen of them 40. days, and speaking of the things pertaining to the Kingdom of God, Act. 1. 3. And the reason hereof was this, that they might be witnesses to him both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth, verse. 8. And its remarkable that he several times appeared on the first day of the week as though he intended not only by his Resurrection, but his several apparitions to consecrate and honour that day. After that Christ was risen, §. VII and had continued forty days on earth, he takes with him, to Mount Olivet, his Disciples, gives them commission to go to all Nations, promiseth the Spirit, blesseth them, and, in their sight, from that place ascends into Heaven in a cloud. For the Angels which appeared unto them in the likeness of two men in white apparel, told them that he was taken up into Heaven, Act. 1. 10, 11. This Ascension added nothing to his power, though it might be a part of his Glory and Honour. The place from whence he ascended was the Mount of Olivet, at the foot whereof he suffered so much in his bitter Agony, where he was betrayed, apprehended, & deserted. The place to which he did ascend was Heaven, the highest, and most glorious place in the world. For he ascended far above all Heavens to fulfil all things, Eph. 4. 19 The manner of this Ascension was glorious, and by way of Triumph: For, accompanied with Angels, he led captivity captive, and gave gifts to men, Psal. 68 18. And, no doubt, he made open show of the Principalityes and Powers of Hell, which he had conquered. It was the greatest, and most stately, Triumph that ever was in the World. Great was the joy of Angels, and the Honour of that day wherein the Son of God, mounted in his triumphant charior, a bright and glorious cloud, ascended into that glorious place, where, in his Father's presence, he, after his biter sufferings, hath fullness of joy, and pleasures for ever more! Where he hath taken possession of those blessed mansions of eternal rest, not only for himself but in our behalf. And, Oh that our minds were lifted up above the world, and our affections so placed that we might seek those things above, where he sitteth at his Father's right hand; that we might have a certain hope, that one day he would descend, from that holy place, and take us with him, that we might be where he is, and so behold his Glory, and be eternally freed from all sin and sorrow. And surely, if we believe him, it was expedient he should depart, and leave this Earth, not only for his own Glory but for our comfort, that he might send down his Spirit to sanctify, comfort, and guide us into all truth, Daniel saw in his Night-Vision, & behold, one like the Son of man came in the clouds of Heaven, and approached to the ancient of days, and the Angels brought him near before him. This Vision was fulfilled in this Ascension, Dan. 7. 13. The Heaven of Heavens was the fittest place, not only for his enjoyment of eternal pleasures; but it was a stately Palace from whence he might exercise his universal Power, and administer his eternal Kingdom, and be ettended, and guarded, by the heavenly powers. For the Chariots of God are twenty thousands, even many thousands, and he is in the midst of them, as in Sinai, even in the holy place, Psal. 68 17. There he, as a Priest, for ever liveth to make intercession for us, and continues our Advocate to plead our cause, and make it good before his Father's Tribunal. After that Christ ascended into Heaven, § VIII God set him at his right hand. For God said unto him, Sat thou at my right hand, till I make thine Enemies thy Footstool. To sit at God's right Hand is to reign as King: So the Apostle expounds it 1 Cor. 15. 25. Therefore by those words we understand, that the highest degree of Honour and Power, next unto God, was solemnly conferred upon him, and he was instantly to begin to exercise the same. The Angels and all things, were subjected unto, and put under, his power: and he became Administrator-Generall of this spiritual and everlasting Kingdom. This Power was given him before; For he said that All Power in Heaven & Earth was given him whilst he was on Earth. Yet now in Heaven he receivs full Possession, and was solemnly crowned, and enthroned, before all the Angels and the Host of Heaven, by virtue of these Words: Sat thou at my right Hand. He was made Lawgiver and Judge, and could bind men to obedience or punishment, and judge them accordingly, and determine of their final and eternal estates, so as to give them eternal rewards, or afflict them with eternal punishments. This was part of Daniel's Vision: For when one, like the Son of Man, was brought near before the ancient of days, there was given Him Dominion and Glory, and a Kingdom, that all People, Nations, and Languages, should serve Him: His Dominion is an everlasting Dominion, which shall not pass away; and His Kingdom that which shall not be destroyed. The success and issue of His Administration, was a final Victory over all Enemies, and a total subduing of all opposite and contrary Powers: and also the Eternal Peace and Felicity of His loyal and obedient Subjects. As upon His Entrance into the glorious place of Heaven, His everlasting Kingdom was established in His hands; so His Priesthood was made an everlasting Priesthood, and confirmed upon Him by a Solemn Oath. For God swore unto Him, and would not alter, That He should be a Priest for ever after the Order of Melchizedeck: So that now He is made Universal, Supreme, Eternal King and Priest; and as He is next unto God, by Personal Union, so He is by Power. Ten days were spent in this Solemnity and the Preparation for the Administration of this Kingdom: and upon the 10th day after His Ascension the Holy Ghost was sent down from Heaven upon the Apostles, and the Son of God made Man, having by Death acquired this Power, and now received it, began by the Holy Ghost to exercise the same. After that Christ was exalted, § IX and thus glorified, the Administration differed much. For Christ, as King, sends down the Holy Ghost upon the Apostles, and so makes New Officers, new Laws, and executeth judgement accordingly. As Prophet, reveals clearly and fully the great Mystery of the Gospel. As Priest, begins His intercession in Heaven. He begins this Administration in Jerusalem, and the first tender of Eternal Life by Him, as Saviour, is made to the Jew. For the Rod of His Power must go out of ZION. So it was prophesied of old. He abolisheth the Temple-Worship: and for the sin of that People, destroys the Temple and the City, and both lie desolate to this day. And He not only took away the Customs and Rites of Moses, but all mystical and typical Ceremonies and Sacrifices, used from the times of Adam; and also the Sacraments of Circumcision, and the Passover. The Levitical Priests and Ministers, and all such as served in the Temple, or in the Tabernacle, He removed. In stead of the Sacraments of Circumcision and the Passover, He instituted the Sacrament of Baptism, and the Supper of the Lord: Of Baptism, as a Solemn Rite of Regeneration, and admission into His Kingdom; the Lords Supper, as a Rite of Commemoration, of the great Sacrifice of His Death, and of the continuance of their subjection unto Him▪ and communion amongst themselves. His Territory is enlarged: For He takes in the Gentiles, and all Nations, unto the ends of the Earth. The Synagogue Worship, in Word and Prayer, and other Moral-Services remained: yet this was to be performed unto God, in the name of Christ glorified. And now they were neither bound to worship in the Land of Canaan, nor in Jerusalem, nor in the Temple, according to the words of our Saviour, to the Woman of Samaria: Believe me, the hour cometh, when ye shall neither in this Mountain nor in Jerusalem, worship the Father, Joh. 4. 41. Therefore, we may worship and pray every where, lifting up holy hands without wrath & doubting, 1 Tim. 2. 8. The Officers, in stead of the former Priests and Prophets, ordinary, and extraordinary, are Apostles, Prophets, and Evangelists, Pastors and Teachers. The extraordinary, besides Prophets and Evangelists, were the Apostles, who being Universal Officers, invested with transcendent power, laid the Foundation of the Church-Christian, not only amongst the Jews, but the Gentiles, and finished the Canon of the New-Testament, which is the perpetual ●●le of Doctrine-Worship, and Discipline, unto the World's end. To this purpose they were endued with extraordinary gifts of Knowledge, Wisdom, Languages, power of doing Miracles, and, by imposition of hands, of giving the Holy Ghost. The ordinary Officers, are Pastors and Teachers. These succeed the Apostles in their ordinary power, both of Teaching, Praying, Administration of the Sacraments, and the exercise of Discipline, so far as Christ hath left power in the Church. For their Associates, or Assistants, and their Order, and imparity in the use of the Keys, this is no place to speak of particularly. So that now, by Christ glorified, all Laws are made and published; all judgement exercised, all Officers ordained. By Him, as a Priest, all Petitions, Thanksgivings, Praises, Doxologies, Services, are presented to the Father, and to be performed in His Name. Nay, Glory and Worship are given by the Universal Church to God and the Lamb, Rev. 5. 13. & 7. 10. By Him all Pardons and Spiritual Blessings are dispensed and disposed of: and all the Promises are performed by Him, and in His Name, and for His merit. No man can come unto the Father, but by Him, nor any service be accepted, but for His sake. By Him, we have access into His Father's presence, and by Him we come with boldness and confidence unto the Throne of Grace. And this Administration shall not be altered▪ but shall continue, till Death shall be destroyed; and than Christ shall deliver up this Commission, and God shall be All in All. CHAP. VI Concerning the Parts of the Administration and the Laws. THE Administration in particular follows, and it refers either to Enemies, §. I or Subjects. In respect of the end of this Administration, and the ultimate Effect, it's safety and preservation; and the same, in the end, is full and everlasting Peace. The Church, which is the number, and Society of God's loyal and sincere Subjects, hath always had Her Enemies. How else could she be militant? And if not first militant, how could she prove in the end victorious and triumphant. The principal Enemy is the Devil, the old Serpent, ever since God put enmity between him and the Seed of the Woman. His design is their Temporal, and Eternal Ruin: and his opposition is very terrible, and so violently managed with such power and policy, that nothing but destruction could be expected, but that God is our defence, and by Jesus Christ, our General, will not only defend us, but dash in pieces all his power. His Instruments and Agents are wicked men without, or Hypocrites within the Church: The one, are like Foreign; the other, like Domestic and Intestine Foes. The one, by Persecution without; and the other, by Heresies, Schisms, and Scandals within, assault us. Both these have a great advantage, because of our corruptions in our Bowels. The greatest hurt God suffers them to do us, is, to chastise us, and exercise our Spiritual Graces, and Heavenly Virtues. And Death itself, whether Natural, because of the first sin, or violent from them, can but destroy our bodies for a time, which God will raise again; but they cannot take away our Eternal Estate, nor deprive us of Eternal Glory. Nay, such is the Wisdom of God, that He can order all their opposition, so as it shall further, and not hinder our Salvation: and such will be His care of us, out of His dear and tender love unto us, that it shall actually tend unto, and end in our everlasting peace. And in the end, all Enemies shall be subdued; Death, the last Enemy, shall be destroyed. The Devil, and all his Angels, with all his Agents, shall be cast into the Lake of Fire and Brimstone, there to be tormented for evermore. This shall be done, in Justice and in Judgement. And after this follows our Eternal Peace and Triumph, and we shall be Kings and Priests, and reign with God for ever. This enmity, and the opposition of these Enemies, their cruelty, the sufferings of God's People, God frustrating of their Designs, and confounding of their Counsels, His Defence, His m●ny and strange Deliverances, the Valour of God's Saints, and their glorious Victories mentioned in the Scripture, would require a whole Volume, and be an excellent Subject of some Sacred Pen. As this Administration refers to the Church, the Subjects of God-Redeemer, by Christ; the Parts thereof are, LAW, And JUDGEMENT. For as there be two Branches of this Supreme Power; §. TWO the one, of Legislation; and the other of Jurisdiction: so the Parts of this Administration, which is the Exercise of this twofold Power, are Laws, or rather, giving of Laws, or judging according to these Laws. For these Laws, are the Rules of this Administration of the Subjects Duty, and of God's Judgement; as the Judgement puts the Laws in execution, according to the obedience, or disobedience of the Subjects. Concerning these Laws, we may observe 1. That they bind the Conscience, and the Immortal Souls, to obedience; and make men, upon their disobedience liable not only to Temporal, but Spiritual and Eternal Punishments. And in Judgement, God takes cognizance of all causes, even the most secret and spiritual, and rewards and punisheth, accordingly. 2. The Church was never without these Laws, since God made the first Promise of Christ. 3. They were made known, and promulgate before the Exhibition of Christ, by Angels and Men; and by men either immediately inspired, as by extraordinary Prophets, or by ordinary Prophets, Priests, and other Teachers. The Decalogue, which we call the Moral Law, was once delivered by God, in wonderful manner, upon Mount Sinai. And after Christ was exhibited, they were promulgated by Christ, His Apostles, Prophets, Evangelists; and, after that, by ordinary Pastors and Teachers. The Gospel began to be made known by our Lord Jesus Christ, Heb. 2. 3. 4. They are delivered to us, and reserved in the Church by Word and Writing. 5. They are not bare Precepts, Prohibitions, threatenings, and Promises, but have annexed many Admonitions, Reproofs, Exhortations, Dehortations, absolute Denunciations of Judgements, and Examples. The Examples are delivered in the Historical Part; and they set before us the Obedience and Virtues of some, and their Rewards, with the Disobedience, Apostasy, Rebellions of others, and their Punishments. And all these are further illustrated by Parables, and Similitudes; and the same Commands and Prohibitions repeated often in several parts of the Scriptures. The final and universal Judgement, with many other particulars of this Administration, we may read in the Prophetical Part. 6. All these are Laws of God-Redeemer, who doth not expect from sinful man, perfect and perpetual Obedience, nor promise Eternal Life upon that condition, but upon the Faith of Christ's Satisfaction and Merit. 7. They presuppose man sinful, and destitute of all power to observe them. Therefore, they require obedience, by way of Return, to be performed by the power of the Spirit, merited by Christ, and restored in great mercy unto us. And which is strange, Obedience, as Obedience, and performed by us, gives us no Title unto everlasting life: For it's derived by the Promise of God, from the merit of Jesus Christ; from, and for which, we receive our Faith and Obedience. 8. Some of these Laws were Temporary, and to stand in force only for a time: Some perpetual, and after they were once given to continue unto the World's end. These Laws must be considered, 1. As a Rule of Man's Duty. §. III 2. Of God's Judgement: In respect of the Commands, they bind man to duty, and are the Rule thereof: In respect of the Promises and threatenings, they are the Rule of God's Judgement. As they are the Rule of Man's Duty, they are either Moral or Positive. The Moral require, or presuppose Subjection unto God, not only as Creator, but Redeemer, in the first place. The Moral Law, as such, is of perpetual obligation, and was given to Adam innocent, and continues in force for ever yet, as it is purely Moral. Yet the obligation thereof, which followed the Promise of the Redeemer, differed much from the former, as it bound Adam innocent, as shall appear hereafter at large. This Law is called Moral, not merely, because it's Regula morum, a Rule of Humane Actions, for so other Laws may be; but to distinguish it from Laws Positive, as Judicial, and Ceremonial be; and because the Acts commanded by it are intrinsically just. For we must not so much attend to the proper signification, as the use of words. And it's so called, not by the Prophets, or Apostles, but by Latin Christian Writers, especially of later times. The reason why it is of perpetual obligation, is, because God having made man righteous, and holy, never gave him liberty to be unrighteous, and unholy: and He always bound him to love his God, himself, his neighbour. The Duties thereof arise from the Natural Relation of Man unto God, and unto his Neighbour; therefore called the Law of Nature. The very frame and constitution of his reasonable and immortal Soul, and of his Body, did dictate the Equity and Justice of this Law. Some therefore say, that this Law did result from the Image of God, wherein Man was created. Yet there are degrees of Morality: For some acts are more immediately Moral: Others derive their Morality from some other, and are such at second hand. In the Decalogue, all the Commandments derive their Morality from the first: And all the Precepts of the second Table, receive their Morality from the last, as that receives Morality from the first of the first Table. Some are Moral in this life, which shall cease to be so in the life to come. And we must diligently consider what Duties are purely Moral, and of perpetual continuance. Consider the matter of this Law, as consisting in so many Rules or Propositions of Divine Wisdom and Justice, as abstracted from the Nature of a Law, and the commands of God's Legislative Will, and the same known unto man; if he act according to these Rules, he may be capable of reward, yet can have no title to it; if he act contrary, he may be worthy of punishment, yet not bound to suffer it. But consider the Parts and Branches of it not only as Rules and Acts of the Understanding, but of God's Legislative Will, so they have the form of Laws, and such God's Will hath determined them to be unto Man. The nature of them, as Laws, is to bind unto obedience, or upon disobedience unto punishment. This is that which they call active obligation, which is the essential act of a Law. Passive obligation, whereby Man is bound, flows necessarily from the essence of it. That this Law should have a Promise of Eternal Life annexed unto it, upon condition of obedience, and a threatening of Eternal Death, upon Disobedience, was accidental unto it. That if Man sinned, he should actually suffer the punishment threatened was so too. That the particular Precepts thereof should be Articles of a Covenant, was not essential, And, that perfect and perpetual obedience should be that condition, upon which performed, it was God's Will, Eternal Life should follow, and no ways else, was accidental. So likewise it was, that the sin of one should be the sin of all, and His Death, their death. For the Law might have been a Law, without any such thing. This Law may be considered, §. IV 1. As given to Adam, and in him to all Mankind. 2. As continued, yet with several accidental, and extrinsical alterations in the Kingdom of God-Redeemer. As it was given to Adam, it's of a twofold consideration, in respect. 1. Of him, as Innocent. 2. Of him, as Fallen. Adam, as Innocent, received this Law; and it was given unto him, as righteous and holy, by Creation, and he was able to keep it: And he was bound to perform it perfectly, and perpetually, together with other Positives. And this perfect and perpetual obedience, was the only condition of life to him, and his; and one sin one committed, made him, and his, liable to death. After that Adam, and in him all his, had sinned, it was a Law of Sin and Death unto them; and if God had made it a standing Rule of Judgement, in strict Justice man must needs have b●en condemned to Eternal Death, and there was no hope or possibility of Eternal Life by this Law. For suppose God had pardoned this first sin, and yet continued this Law in force, man could not have been saved by it. For he lost the Spirit of Sanctification: and if God had continued to say, Do this, and live; because he could not do this, he could not live. Neither was there any Promise of a Saviour to expiate his sin, nor of the Spirit, to enable him to keep it, nor of Pardon, upon expiation made, if he afterwards transgressed it. After that God in passing Sentence upon the Devil had said, §. V that the Seed of the Woman should bruise the Serpent's Head, this Law continued, but with a great alteration in respect of man. A Redeemer who should satisfy God's Justice, and merit God's favour unto man was promised, his satisfaction accepted, the Spirit restored, pardon and eternal life promised; Faith in the Redeemer, made the condition of life; the Law of the forbidden Fruit, ceased; the Law of Works as the condition of life and rule of judgement, for punishments and rewards, repealed. And all this was done in great mercy by God, as Supreme and absolute Lord above his own Law, which bound not Him, the Sovereign, but Man, His Subject. Thus much I observed, when I spoke of the Judgement, which God passed upon the Authors of the first sin. But how the Law-Moral continued, you shall hear-anon. The knowledge of this Law, §. VI as applied to the Acts, Dispositions, Habits of men is▪ common●y called Conscience: which is nothing else, but the knowledge of a man's Acts, Dispositions, Habits, as agreeable, or disagreeable, to this or other Laws of God. This Knowledge, in respect of acts future, is the Law of God within him, to bind him to obedience, and restrain him from disobedience. In respect of acts past, it's a Judge within himself, or a Witness for, or against him, before the Tribunal of God. This it is properly; yet tropically, in Scripture, it's several times taken in another sense, according to the several adjuncts thereof. For the practical judgement of man is sometimes more, sometimes less perfect; and great is his Ignorance and many his Errors, both in matter of Law, and of Fact; and most of all in applying the Law unto the Fact; or Fact unto the Law. Sometimes it's a false Witness, and an unjust Judge: and hence man's Security, in greatest Gild; and Despair, when there is hope of Mercy. This Knowledge, of this Law-Moral, in Adam innocent, was more perfect; §. VII in his Posterity, more imperfect. For the enlightening Spirit, was taken from him; it was not so purely, diligently, constantly, taught; neither was the outward Revelation thereof renewed to all. Besides, the erroneous Traditions without, the Corruptions of man's Heart within, with other vicious Habits, together with God's just judgement, had much impaired this Knowledge, though not utterly razed it out. For even the wicked Heathen, who had not the Law written, yet by Nature did something contained in the Law, and were a Law unto themselves, which did show the Works of the Law of God written in their hearts, Rom. 2. 13, 14, 15. Yet the knowledge of it was always preserved in the Church by constant Teaching and reiterated Revelations, improving the Natural Light of Reason. Yet some Positives and Ceremonials were always added, and it was joined to the Law of Faith. God renewed the Doctrine of it more perfectly, and in a more solemn manner unto Israel▪ both by an audible Voice, and by writing it in Tables of stone. Moses and the Prophets, Christ and His Apostles, more fully and clearly explain it. And by outward Teaching and inward Illumination, God writes it by degrees in the hearts of His people. The use of the Law may be considered, §. VIII 1. In respect of the Gentile. 2. Of the Jew. 3. Of the Church in general, but especially Christian. In respect of the Gentiles, who had other positive Laws and Customs, either by Tradition, or the invention of the Devil, and wicked men, this Moral-Law, so far as it was left written in their hearts, taught them their Duty to the only true God, and also unto Man. For it was a Rule in matters of Religion, and in matters of Justice unto them, both as they were single persons, and also associated in a Family, or a Commonwealth. It was the Rule of their Civil Government, both in making Laws, and in Judgement. And according to the violation of this Law, God judged single persons, Families, Nations, and Kingdoms. And the knowledge thereof which they had, or might have had, though imperfect, did manifest in their own Conscience, the justice of God's Judgements executed upon them. And so much the more, because by His patience, long-suffering, and bounty, together with this law, he sought to draw them to Repentance, But they holding the truth of God in unrighteousness, and continuing impenitent, were inexcusable, and justly delivered up unto a Reprobate mind; as may appear, Rom. 1. from ver. 18. ad finem, & Chap. 2. from ver. 1. to the 17th. And they that disobeyed this clear light of Nature, were justly punished by God, with the ignorance of Jesus Christ, and the want of the Laws and Promises of God-Redeemer. It was of singular use to the Jew: For, §. IX 1. It was added to the Promise, made to Abraham, four hundred and thirty years before. 2. It was so revealed, that it reduced all Moral Duties to a few Heads, and digeste● those Heads into an exact and excellent Method, and was given with a special application to that People. 3. It was Supernaturally written in two Tables of Stone, that it might be reserved in the Ark, as a rare and lasting Monument from Heaven. 4. It had annexed the whole Body of the Judicials and Ceremonials to continue in force, whilst they should be a State Civil and Ecclesiastical, even till the glorification of Christ, and the Revelation of the Gospel. 5. It had joined with it many Temporal Promises and Curses, Yet, as before, 1. It did minister no power of the Spirit to keep it. 2. It promised no Pardon, or Spiritual Blessing: for those belonged unto the Law of grace in Christ, who was promised to Abraham. 3. It had no Priest that could expiate Sin or Sacrifice, which could purge the Conscience from dead Works. 4. It ran in strict terms; as, Do this, and live. 5. It was given in such a manner, as to strike a terror into them; as guilty Wretches, who seemed to be summoned before God, not so much to receive a Law as to hear the Sentence of Death passed upon them. The special use therefore unto them, was, to give them a clearer, and more perfect knowledge, as of their duty, so of their sin and misery: Of their Sin, by the Precepts; of their misery, by the threatenings: And this, to humble them, cause them to desire a remedy, and have recourse unto the Promise of Christ, and that with a longing after his Exhibition. And seeing there was no promise of power to keep it, or of pardon; and the Priesthood, Sacrifices, and other Services, being in themselves an heavy burden, could no ways be able to free them from the guilt of sin they had the greater cause to rely upon him, and expect his coming. It was also a Rule of their lives, both as single persons, and as Members of a Body Politic, that by obedience unto it, they might live happily in that good Land of Canaan, and not be obnoxious to those fearful judgements God had threatened, and their Posterity for their sin, did afterwards suffer. Other uses of it, as joined with the Ceremonials, I have formerly delivered. That many of them sought Righteousness, and Justification by this Law, together with the Ceremonial, was their great mistake: For, 1. There was no power in the Moral Law, to justify them, except they could keep it: but seeing they could not do it, it was added for transgression, Gal. 3. 19 2. The Law Ceremonial had no power to sanctify them, and free them from sin: For the Law was weak, and unprofitable, and made nothing perfect, that is, it justified and sanctified no man, Heb. 7. 18▪ 19 The Priests, by their Offerings and Sacrifices, could not take away sin, Heb. 10. 11. The use of it to the Church, § X especially Christian (who have a clearer knowledge of Moral Duties, by the example of our Blessed Saviour, who was the perfect Mirror of all Heavenly Virtues, and by the Doctrine of the Gospel) is, 1. To discover Sin. 2. To be a Rule of Obedience. And of this use it was always both to Patriarches, to Israel, and to all Christians. The first end is, to discover Sin: For, as where there is no Law, there is no Sin; so where there is no knowledge of the Law there is no knowledge of Sin. Therefore it is said, that by the Law is the knowledge of sin, Rom. 3. 20. And the more clearly and distinctly God in his Law shall represent our Duty; and that measure of Righteousness and Holiness, which God requires at our hands, and we by the Law of Creation were bound to perform, or else suffer eternal death, the more vile, abominable, and miserable, we plainly see ourselves to be; We easily understand what need we have of Christ's death and intercession, God's mercy, and the Spirit of Regeneration, lest we run on endlessly upon this heavy score. The more we know our vile and sad condition, the more we know the freeness of God's grace, and the abundance of his mercy, if He will be pleased to deliver us. And lest the Law should work despair, it was always in the Church joined with Christ either to come or else exhibited. Therefore it's said, That the Law entered, that the offence might abound; but where sin abounded, grace did much more abound. From which words we may understand, 1. That the Law was not given to justify us. 2. It's never to be separated from Christ, and God's abundant grace in Jesus Christ our Lord. And this is one use to be made of the Law, not only before we are in Christ to prepare us for him, but also after that we are in Him, that we may renew our Faith and Repentance, till we be fully sanctified. Yet the Law, without the power of the Divine Spirit, can never so clearly and distinctly represent unto us our sins, and make us sensible of them, or keep us from despair. In this respect, the Law may be said to be Evangelical, because subservient to the Gospel. He that shall preach the Law without Christ is truly a legal Preacher: And he that shall preach Christ without the Law to discover sin, is an Antinomian. This use cannot be made of the Law without Self-examination, and a serious and distinct Review of our lives laid to the Line of this Law. And though the Moral Law be the principal in this use; yet all positive Laws in force, serve to the same end. This was not the proper and first intended end: for as it found man holy, and righteous at the first; so it required he should continue. Obedience and life were the end: To discover disobedience, and man's sad condition thereupon, and to cause him to look and cast about for a Deliverance, and desire Christ represented as a Saviour, was not intended at the first, but made an end by God-Redeemer in Christ to prepare him for Christ. This use was merely accidental to the Law, and was superadded by the Divine Wisdom and Mercy: and in this respect it can no ways belong to the first Covenant of Works. To strike terror into guilty man, & cause him to despair of life might be an effect of it according to that Covenant. And now if it be represented, as first given to Adam, it can have no other effect. But thus it was not to be understood, after God had signified that He would provide a Redeemer. Another use in the second place, §. XI is, to be a Rule of Obedience. But 1. It's not a bare Rule to inform our Understanding of the Duty, and so give direction; but it's a binding Rule, as every Law is. It's not merely given us for Advice, Exhortation, Persuasion, but with a strong Obligation. 2. This Obedience is performed by sinful Man, by way of Return. For this Law finds man sinful, guilties and disobedient, both by Nature and Practice. Therefore, the Scripture calls so often for turning to the Lord; which implies two things: 1. That turning from our sins, we should for time to come, subject ourselves to God, as our Redeemer, and acknowledge Him. 2. That being subjected, we should be obedient unto His particular Commands. And this Obedience; by way of Return, is called Repentance, which cannot be without sorrow for sin past, Humiliation, hatred of sin, a love of God, and desire to please Him. 3. This Obedience cannot be performed without the Spirit merited by Christ, and restored unto us; first, to prepare us, then to dwell in us, by degrees renewing the Image of God, and imprinting it upon us. 4. We must be in Christ, as the Branch in the Vine, and be conformed unto His Death and Resurrection, before we can perform any obedience acceptable to God, so as to tend towards the attainment of Everlasting Life. For without me, (saith Christ) ye can do nothing, Joh. 15. 5. And we are God's Workmanship created in Christ Jesus, unto good works, Ephes. 2. 10. It's one thing to do that which is Morally good, as the Heathen might do, and be rewarded Temporally; another to perform Christian obedience. 5. It presupposeth Faith, whereby we are united unto Christ, and sincere Faith is virtually Repentance, and all Obedience, and a part and beginning thereof. 6. This Obedience is imperfect, and defective in the best man living upon Earth; and therefore is not the condition of life. For if the Moral Law should be in force, so as it was to Adam at the first, to require, and bind man unto perfect and perpetual obedience; or else upon one act of Disobedience unto Death, no man could be saved. Therefore, that manner of strict Obligation, ceaseth unto sinful man for ever. To think that the Promises, Threats, and Obligation of the Law of Works continue under the Gospel, or remain at any time in the Kingdom of God-Redeemer, is an error, and a great mistake. It's one thing to bind unto perfect obedience; another to bind unto perfect obedience, as the condition of life. This latter was essential, even to the Moral-Law, as given to Adam at the first, and in that respect it's truly and properly said, that the Law of Works is abrogated. The Law binds according to the will and pleasure of the Lawgiver, and no otherwise. If Man perform not perfect obedience, and yet be bound unto it, he is in the hands of his Judge, above the Law, to dispose of him as he pleaseth. 7. This obedience is performed to God-Redeemer, as satisfied, atoned, and propitiated by the blood of Christ, who hath merited, that it should be accepted and rewarded. In this respect it's not proper; nay, it's not true, to say that God in the Moral Law binds man to perfect, or perpetual obedience: For so He doth not. He binds to perfect and perpetual obedience, which he neither doth nor can perform; or to punishment suffered by his Saviour, and, upon Faith in him, removable; not to obedience and punishment too. For time-past, Man hath been already disobedient; and for time to come, he will not be perfectly obedient, till the time of glory. Yet the Suffering of Christ doth not free man sinning from all suffering: For it's the Will of God, that even regenerate men should suffer much for their own sins. Yet man's suffering cannot satisfy; it may dispose him through the help of God's sanctifying Spirit to Repentance, and make him capable of the benefit of that Suffering, which hath satisfied the Justice of God, who hath accepted it for sinful disobedient Man, pleading his Saviour's suffering. This Obligation of the Law is purely Evangelical; and in this respect, the Precept, and the Condition, are of equal extent, as well as they were in the time of the Law of Works. 8. Faith and Repentance, as they are Acts of Obedience in general, are commanded in the Moral Law: Yet, as Faith is in God-Redeemer, and Repentance a return to obedience, to be performed to God in Christ, by the Spirit of Christ, they are not to be found in the Law at all: as such, they are purely Evangelical, and conditions of life, even to sinful guilty man. Though Faith, and Obedience, as different from Faith, be conditions of the New-Covenant; yet there is both a difference, and an inequality between them, as a condition. Faith unites us unto Christ; from whom immediately, by viture of the Promise, we derive a right to Justification, and so to Life. In which respect, it may be said, to be a Title-Condition; that is, ●a condition upon which follows immediately a right to Righteousness and Life. Faith, considered as Faith in general, in itself cannot be a Title, without reference to Christ's merit, and God's Promise: For Faith, this Faith is terminated upon both, and as such, and no ways else is Saving. The Promise is a kind of Donation of Righteousness, and Life, as purchased by Christ: and God's the Donour, and the Believer by his Faith becomes the Doneè: Good Works are a condition; and all obedience which follows and flows from Faith, as distinct from Faith, yet virtually included in Faith, is so too. Obedience is twofold: 1. In Morals. 2. In Positives. Obedience in Morals, and good Works, as morally good, are a condition not to give a right, but to render a man capable of communion with God, and make him fit for the possession of that life Christ hath purchased: For without Holiliness we cannot see God: and except we walk in the light, as he is light, we can have no communion with him: and till our obedience in Morals be perfect, we can have no full fruition of him, Obedience, in Positives, is a condition yet neither as giving right, nor making man capable, but because God's institution makes them binding, except in case of necessity, wherein God dispenseth with Man. This is so far a condition, that life follows thereupon, if it be joined with Faith and Obedience in Morals; and in case of Contempt, life will not follow, not be communicable. From all this we may understand, that there is a twofo●dness of the Moral Law, Evangelically considered; 1. To discover sin. 2. To be a Rule of Obedience. Thus the Composers of our Liturgy did understand it, and that rightly according to the Scripture, when they added this short Petition [Lord have mercy upon us; and incline our hearts to keep this Law] after every Commandment. This Petition is twofold: For, 1. Pardon of sin that is past. 2. For Grace to enable them, to keep it for time to come: The first includes a confession of sin a, Belief in Christ, and a Petition for pardon: The second, an acknowledgement of their inability to keep it, a necessity of the sanctifying Spirit, a Petition or the same, and the end and effect thereof obtained▪ which is to incline their hearts to keep it. And after all the Commandments, and every particular, they desire God to give them a general pardon of all sins against this Law; and such a measure of Grace, as that they might perform an Universal Obedience: For so the Petition runs, Write all these thy Laws in our hearts we beseech thee. In the next place, §. XII let us consider what hath been the binding force of it, in all times since it was first given to Man. To this purpose, we must observe many things: 1. That as purely Moral, it is always in force: and God did never at any time dispense with it, but made it the Foundation of all other Laws; and it shall continue in force in Heaven. For in the very estate of perfect glory, all the Subjects of that eternal glorious Kingdom shall be bound eternally to love their God, themselves, and one another. 2. God bound Adam, in the day of Creation, to the perfect and perpetual personal obedience of this Law, and of other Positives, as the only condition of life; and so, that upon one sin, he and all his should be liable to death, without any remedy, as from that Law. This was the highest obligation. 3. After that Adam, and in him all his had once sinned, this Law, with the Positives, did render him liable and bound to death. 4. After that Christ was once promised, as a Surety, and Hostage, to satisfy God's Justice, offended by the sin of man, it made him liable to death, and all such punishments as God should inflict upon him. 5. After the Fall of Adam, it was in force so fa●, as to bind all such as were out of the Church to Temporal▪ and Eternal Punishments for their sins against it, without any hope of Pardon: and all such as were in the visible Church to Temporal and Eternal Punishments, no ways removable, but upon Faith in the Death of Christ. 6. It is in force always, since sinful Man received the New Law and Covenant of Grace to bind him to repentance, present repentance, and return unto the sincere obedience of it, to be performed by the power of the Spirit. 7. It always is in force, to bind the Regenerate Children of God here on Earth, to endeavour and aim at an universal, perpetual, and perfect obedience; and, upon defect▪ or default, presently to return to God-Redeemer, for mercy and pardon of what is past, to be obtained by a Plea of Christ's Satisfaction and Merit; and, also further, for the continuance and increase of His Sanctifying Grace. Lastly, after that Man is perfectly sanctified, it's so far in force, as to bind him to perfect and eternal obedience unto it. Such is the excellency of this Law, as purely Moral; that 1. If Man had kept it, God would give life by it. 2. That God never gave Man a liberty to be free from the Obligation of it. 3. That God would never pardon any sin against it, without satisfaction made by the Blood of Christ, believed and pleaded by sinful Man. 4. That Christ merited, and God restored the Spirit of Sanctification, that Man might keep it. 5. That He will not spare His own children, when they transgress it by heinous, and especially scandalous, sins. 6. That no Man can have union with Christ, except he willingly separate from sin, and return to the obedience of this Law. 7. That no man can have full communion with God before he perfectly obey it. 8. That there is one great change, in respect of this Law. First, perfect Obedience unto it, with other Positives, was made the only condition of life: But afterwards that Promise of Life, upon those strict terms, and that severe commination of Death upon Sin were abolished, and Faith was made the only condition of life. So that it may be truly said, that the Law of Works is abrogated; but not the Moral Law, considered in it Self▪ Yet this change was but accidental (as before). These things premised, §. III concerning the Moral Law in general, I proceed unto the Exposition of the DECALOGVE; which, though it was given to the Jews, contains the Heads and Method of the Moral Law. And it may be considered, either as a part of the Law of Works, or merely as the Moral Law in general, or as part of the Gospel, in an Evangelical Notion. As it was delivered in that terrible manner (with these Clauses, Do this, and live; and, Cursed is every one that continueth not in all things written in this Book) it had something of the Law of Works in it; As it was annexed to the Promise made to Abraham, and joined with the Ceremonies, typifying Christ, it was Evangelical. As considered in general, abstracted from both these, it was an Abridgement of the Moral Law, respecting Man in this life, not in the life to come. It's to be understood not strictly, as given to Israel at that time; but in a Latitude, as it is explained in other parts of the Books of Moses, especially in Deuteronomy, in the Prophets, and most of all, as in the New Testament: where it is explained by our Blessed Saviour, and the Duties thereof pressed by Him, and the Apostles, upon all Christians. And this is an Argument▪ that some ways it continues in force, in the Gospel. As delivered in Exodus, and repeated in Deuteronomy, it rather contains the Heads, to which other Duties, not there expressed, may be reduced, rather than the Principles from whence they may be deduced. It's abridged in many places of Moses, the Prophets, and Apostles. Yet that of our Saviour is most perfect, wherein, according to Moses, he reduceth all to Love: For Love is the whole Law. This Loves either of God, or of our Neighbour. To love God above all, is the first and great Commandment of the first Table: To love our Neighbour, as ourselves, is the last Commandment of the second Table. These two are purely Moral, especially the former; and the rest are such by participation, as before: Therefore, the first is said to be the great Commandment: The last, to be like it. CHAP. VII. An Exposition of the Moral Law, as methodically reduced to Ten Heads in the Decalogue, by God himself: And of the first Commandment: With the Preface. THE Decalogue (so called by the Septuagint, §. I because consisting of ten words, or Commands) we find first delivered, Exod. 20. and repeated, Deut. 5. Wherein we have, 1. The Preface. 2. The Precepts, or Commandments themselves. The Preface is twofold. 1. Of Moses the Historian. 2. Of God Himself. The first Preface in these words [God spoke all these words] The meaning is, that 1. These Words or Commandments, (for so the Word in the Original sometimes signifies) These, I say, and none else. 2. These, and all these 3. Were spoken, published, and promulgate. 4. By God, and God alone, immediately in a wonderful▪ and extraordinary manner, in the hearing of all Israel, prepared and assembled before Mount Sina in Arabia. By this we understand, that God Himself was the La-wgiver, and the immediate Author of this Law: And therefore it's more excellent than any Law or Laws of any Nation in the World. And seeing He spoke these, and these only, these, and all these, it's not for Man to add and diminish: And all and every one are authentic, and of Divine Authority, in an high degree. The second Preface we have in these words [I am the Lord thy God, who brought thee out of the Land of Egypt, out of the House of Bondage.] This second Preface is of God Himself, wherein we have both His absolute and relative Titles, whereby He asserts both His own absolute and supreme Power, and their dependence upon Him. The Titles are three: The first is absolute [I am the Lord] which signifies His absolute and most perfect Being in Himself, who is worthy of all glory, honour, power, and subjection for evermore. For all glorious and most excellent perfections agree to Him, who is so glorious and so excellent in Himself, and the Basis and immovable Foundation of the World, and of all created Being's, which issue from His infinite and Almighty Power; and, without His sustentation, return to nothing: From this we understand, that this Lord and Lawgiver is only one, and there can be no other: For He is the Lord of Lords, and King of Kings. The second Title, which together with the third being relative is [Thy God]. To be the God of Israel was not only to be creator, preserver, and governor in general, for so he was the God of all mankind; but it includes some special relation to them. For he was their God, and in such a manner as He was to none others. He was their God by Election, Promise, and their voluntary submission, and engagement, so that they were his Peculiar People. By this also we understand their total dependence upon him; his absolute power over them; and that whatsoever degree of subjection and duty he should require, it was justly due unto him, and that not only by virtue of his Power but their solemn engagement, Exod. 19 8. The third Title is, Who have brought thee out of the land of Egypt, out of the house of Bondage. This doth put them in mind of their Bondage and sad condition in Egypt, and deliverance out of the same. If we consider their condition before this deliverance, We shall find 1. They were but Sojourners in that Idolatrous nation; had no Country or habitation hereditary of their own, in any place under heaven. 2. They were under a cruel bloody Tyrant, and had neither governor's, nor governments independent of themselves. 3. Their male Children were born to be murdered, and to lose their life so soon as they began to enjoy it in the light of the World. 4. They were made absolute slaves and drudges, and bound to base and hard service, which they were no ways able to perform; and yet liable to grievous punishments, if they performed it not. Yet out of this sad condition God did deliver them in a wonderful and glorious manner. For 1. God fearfully plagued and punished their enemies, and took vengeance on them for their cruel oppression. 2. Brought them out with an high hand. 3. They were no sooner departed out of that cursed Kingdom, but God took them into his special Protection: A Cloud must cover them by day, and be a guide, and Pillar of fire and light by night. The Angels of Heaven not only going before them, but bringing up the rear. 4. When Pharaoh with the power of Egypt pursued them, and took them in the straits; he divided the Sea, and made way for them through the deep, wherein he drowned the host, and strength of Egypt, with their King, pursuing them. 5. His Providence over them being a continued course of Miracles had brought them thus far towards that goodly land, wherein he intended to settle them, and give them peace and prosperity till their Saviour and Redeemer should come and be exhibited. And as that land was a type of their heavenly inheritance, so this deliverance was of their spiritual and eternal redemption by Jesus Christ. So that as God's benefits were unspeakable, so their engagements unto God were high, and very great, and so great as they could never be sufficiently thankful: And if he should give them any laws, they were bound in the highest degree to observe them, not only for his glory, but their own happiness. For God had delivered them out of the hands of their enemies, that they might serve him in holiness, and righteousness before him all their days, Luk. 1. 74, 75. This preface was of greatest force to engage them and the fittest that possibly could be to prepare them for this law, and persuade them to obedience. And to this end, it includes a multitude of most powerful motives: and though it hath special reference to the first and great commandment, yet it refers to all the rest as depending upon it. And seeing this law was given 430 years, after the promise of the Blessed seed made to their Father Abraham, they might have understood, that it was not given for justification and life, but to be a Schoolmaster, or Tutor to order and direct unto Christ, in whom they were to seek Remission of their sins and eternal life. Though many of them understood it not in this manner. Yet we Christians who have a clearer light can have no excuse if we be ignorant hereof. These Commandments were written in two Tables; and 1. Are reducible to two heads: Such as determine 1. Our duty towards God. 2. Our duty towards our Neighbour. 2. These bind the conscience, and reach the very will, and heart of man, and not only acts inward, or outward issuing from the heart. 3. As they are delivered unto us, Exod. 20. They were given to Israel in particular, and the word Thou used in every Commandment, signifies, that God in them spoke unto that Israel, whom he brought up out of Egypt, and stood before Mount Sinai, when God spoke these words; and it signifies all Israel jointly, as one person collective, and every one of them severally in particular. 4. As given then at that time to Israel, it did neither promise Pardon of any sin, nor power of the Spirit to keep it: Both these were to be expected from the promise made to Abraham: and, annexed to that promise, it did serve to discover sin, and to direct to Christ promised. 5. When we find the duties of the law pressed upon Believers in Christ, we must know that they are to be performed to God Redeemer by the power of the Spirit of Christ, (as hath been said before). 6. There are some duties mentioned in Scripture, which are so general, as to comprehend all the Commandments. Some that extend to all the first table, and some to all the second, as we use to speak; Some are expressly delivered in the several Commandments. Some deducible from the express words▪ Some only reducible unto these heads by way of analogy, or some trope in Rhetoric, yet expressly mentioned in other Scriptures: and one and the same thing may in several respects be commanded or forbidden in several commandments. 7. This law is distinct both from the Judicial, and Ceremonial, yet both are reducible to it. The first commandment virtually includes all the rest, and is purely moral in the first place, as the last is moral in the second place, and all the rest derive their Morality from these two (as was before hinted). Other rules delivered by several authors for the better understanding of this law, I pass by. The first commandment is, §. III Thou shalt have no other Gods but me, and it is negative, and so a Prohibition. It presupposeth that there is One only true, and living God, most glorious, and blessed in himself, the great Creator, Preserver, Lawgiver, and Judge of the world, who as he delivered Israel out of Egypt, and called them to be his peculiar people, so hath redeemed sinful man by Jesus Christ, and hath called us out of darkness into his marveylous light, and made those that were Lo— ammi, not his people, to be Ammi his people, and the Sons of the living God. This commandment Evangelically understood doth presuppose him to be such. The thing prohibited is either to deny or doubt that there is such a God; or not to acknowledge him as such: or to believe there is another God, or Gods, and to acknowledge him or them so to be. This denial, doubting, false belief, and not acknowledging him, or acknowledging any other, may proceed from negligent, or wilful blindness, which both are inexcusable. So that the sins here forbidden may be reduced to Atheism, or Idolatry. The one seems to be negative, and a sin of omission, though it is not always so: the other affirmative or positive, and a sin of commission. And though the having of other Gods besides him seems only to be forbidden, yet from the affirmative part it doth appear, that though we should have none other God, and yet not have him as God and our God, is a sin against this law: And upon accurate search, it will appear that every one that hath not him as God, his God, must needs have another God. And here it's to be noted, that though many translate the words of this Commandment. Thou shalt have no other Gods before me, yet the principal meaning is, besides, or but me, as they are understood by the Chaldy paraphrast, and the Septuagint, and may be expounded by those words of Exod. 20. 23. Thou shalt not make, With me, Gods of Silver, &c: These words presuppose, 1. That none ought to be so accused, as to deny the Lord his Maker, in whom he lives, moves, and hath his Being. 2. That to have another God doth not imply that there is another God, but that men may account other things which are no Gods to be Gods. 3. That it was the custom, and practise of Egypt, and most nations of the World to worship other Gods. The first sin here forbidden, §. IV as you heard before, is Atheism, which is more gross, or not so palpable. The more gross is either to doubt, or deny, or not acknowledge, that there is one glorious, and eternal Being, for ever blessed in himself; or if there be, yet he is not the Creator, and preserver of all things, or, if he be so, that he is not the universal Lord, Lawgiver, who takes notice of all men's hearts, acts, doings, to reward, or punish them accordingly. These usually deny the immortality of the Soul, the Resurrection of the Body, and the eternal rewards, and punishments. These are not to be confuted, so much by any kind of arguments, as by such as are drawn, è concessis, from something they themselves grant to be true. This Atheism doth not arise so much from the want of the light of reason within, or sufficient representation of God without, as from negligence, or wilful blindness, contracted by former sins, and sent upon them by the just judgement of God, who hath delivered them up to a reprobate mind. Atheism less palpable is, when men profess they know God, but in works deny him, being abominable, and disobedient, and to every good work, reprobate, Tit. 1. 16. And all such as know him Speculatively, and yet do not acknowledge, and respect him as God, the only God, are in some degree guilty of this Sin. For the commandment requireth us not only to know God, but to acknowledge, and respect him, and him alone, as God. Idolatry, §. V which is the other sin here prohibited is a belief, acknowledgement, and worship of that as God, which is no God. For here I do not understand by Idol, an image as the Word doth often signify, but a false God. For to believe, that there is any God but one, or that any but he that made Heaven, and Earth is that God, and to give the Worship due unto the only true God unto it, is Idolotry. So that the object of Idolatry is a false God, that which is no God, yet conceived to be such▪ and set up as God in the vile hearts of men. An Idol saith the Apostle, is nothing in the world: for there is none other God but one, 1▪ Cor. 8. 4. Some give Divine Worship to those who are no Gods, and deny it, or do not give it to the true God: Some give Divine honour to the true God, and to false Gods too: Both are guilty. As one that hath worn allegiance to his own Sovereign, and yet continuing his subject swears unto another, is guilty of high-treason: much more He that denies fealty unto his own Lord, and yet swears unto another. Honour properly Divine, as such cannot justly be given to any but God: and to give it to any other is not to glorify God, as God, the only God. When it's said in the Place fore-alleaged, that an Idol is nothing in the World, it's not so to be understood, as though an Idol were no real Being, or had no existence in the World, for the matter of an Idol is some real thing for the most part; but that it's no God in itself, but only in the conceit and judgement of the Idolater. The Gods of the Gentiles are said to be Idols, 1 Chron. 19 16. Where the Word translated Idols by the Septuagins and others signifies, not-Gods, or no-Gods. This Idolatry is more gross, or not so palpable as Atheism was. The more gro●se is, when men Worship, as gods, either the invisible Creatures, as Angels, or the Spirits of men deceased; or visible, as Living men, Birds, Beasts, creeping things, the Sun▪ the Moon, the Stars of Heaven, the Elements. These all are real Being's: But some fancy things that are not both to be, and to be gods. The less palpable Idolatry, is from the baseness, and deceit of our own hearts, as when we do acknowledge, and profess one only true God, yet so love and affect the World, and the things thereof, as Honour, Glory, Power, Riches, Pleasures, and this bodily life, as though there were some Power in them to make us happy, which God only can do. And we love, fear, trust in men, or other Creatures, and not in God, or more in them then in God, or as much as in God. We often forge● our God, and rely upon our own Strength, Wisdom, and other outward means; and give the glory of our good success to ourselves, and not to Him. This to do, is inconsistent with the love of the Father, 1 Joh. 2. 15. And we cannot serve God and Mammon, Math. 5. 26. As there cannot be two Kings in full power in one Kingdom; So there cannot be two Gods in one heart at one time. To us Christians, who make the Gospel the rule of our Worship, it's not sufficient to acknowledge God as Creator, Preserver, and Governor of the World: For so Turks, mahometans, and Jews do: we sin if we do not acknowledge him, and Him alone as our Redeemer by Christ exhibited, and glorified. Therefore to deny Christ thus represented unto us, or to acknowledge another Christ with him, or besides him, or to give any expiating power to any Sacrifice but his; or make any other Sacrifice the same or equal with his, or to make any other our Advocate in Heaven, and the propitiation of our sins, is against this law evangelically understood. For to us Christians, there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. 8. 6. Neither is there Salvation in any other: For there is none other name under Heaven given among men, whereby we can be saved, Act. 4. 12. In this respect all Jews and mahometans, and such as Worship God, and not by Christ are offenders. Yet not only they, but all such to whom the Gospel is preached, and yet receive not Jesus Christ for their Lord and Saviour, or receive him, and pro●esse him, and not fully, and sincerely with their whole heart▪ as God requireth, are guilty and can in no wise be excused from the Transgression of this Commandment. Hitherto is to be referred all Positive unbelief of those to whom Christ hath been sufficiently manifested by the light of the Gospel. For he that receives not Christ, and refuseth to submit unto him, refuseth to receive, and submit to that God, who sent him. Impenitency as it is an obstinate continuance in sin, against the means, and Motives to repentance, is reducible to this head; Because all such impenitents deny to return unto their God, as merciful in Christ. These are Enemies and Rebels, against the Supreme Monarch. The Idolatry of such as depend upon, or have compliance with, or give any Honour to the Devil is most heinous: §. VII Because he not only is no God, but the grand enemy unto God. Therefore Charmers, Sorcerers, Wizards, and especially Witches, and Conjurors, who have familiar Spirits, and contract with them must needs be great Transgressors: And such as seek unto them, or depend upon them, cannot be innocent. Of this sin of worshipping Devils, the Idolatrous Gentiles were guilty. For the things they sacrificed they sacrificed to Devils, and not to God, 1 Cor. 10. 20. The Apostate Jew's also sacrificed their Sons and Daughters unto Devils, Psal. 106. 37. And so in one Act made themselves guilty, not only of Idolatry but unnatural murder. Apostasy, whether from God the Creator, once acknowledged; or from Jesus Christ, once received, comes in here: And such Apostates as turn Persecutors, are the most to be abhorred of all others. Under these two heads of Atheism, and Idolatry, all Pride, Profane contempt or neglect of the Divine Majesty, distrust, disobedience are concluded. And the habitual predominancy of any one sin is inconsistent with the Evangelical obedience unto this Commandment. The Affirmative part of this Commandment presupposeth, §. VIII or rather pre-re-quireth a Knowledge and belief of one only supreme Lord, and Sovereign God, Blessed for evermore: And the principal duties, are, 1. An acknowledgement of him as such against Atheism, and subjection to him alone, as our Supreme, and only Lord. And though we be subject unto him, and depend upon him, though we should never thus voluntarily submit; yet by this Voluntary submission, we freely yield ourselves unto him, as his Servants, and his Vassals. This is the great law of Fealty and Allegiance, which is first promised, and after that really, and continually to be performed. In performance of this duty, we wholly give and resign up ourselves, even our very hear●s unto him, so that we are nothing in ourselves; all in him. And we who are Christians must subject ourselves unto him, not only as Creator but Redeemer. Therefore that faith whereby we so receive Christ as our only Redeemer, so that we are ready to forsake all things to gain him is reducible to this Commandment, as Evangelically understood. This subjection includes and implies many duties more particular. §. IX The object and ground of it, is his supreme power, or dominion, which presupposeth many, yea all his perfections, and also many of his glorious Works. His truth revealed, requires assent, and belief; His goodness and love manifested, requires love; His Laws, obedience; His dignity and excellency, Adoration with humility and Reverence; His Benefits, thankfulness, His threatenings of temporal, and eternal punishments▪ fear; His glorious perfections of Wisdom, Power, Justice, &c, manifested, Praise; His promises, hope, Prayer, confidence and desire; His communication of himself unto us in mercies and blessings for our safety, deliverance, happiness; joy. So in other respects, other duties are to be performed. Without all these (as occasion requireth) this subjection is imperfect. Yet this is so to be understood, that we may Believe, Love, Fear, Worship▪ Obey others by commission from him, as they shall some ways represent Him, or derive some Particle of power, or excellency from him. And all these are to be performed to him. 1. As supreme. 2. In the highest degree. 3. To him alone as supreme in the Highest degree. He is the highest and most excellent object of all our powers and faculties, and the ultimate end of all our Operations. This Commandment is purely and primarily moral, and must be observed in Heaven: And all other virtues and acts, required in other Commandments, are so far just, as they do agree with this. Love of Father, Mother, Dearest relation, Life itself, if once they come in competition with this, are no duties; are unjust. We may exceed in the love of any thing, but in the love of Him we cannot. He deserves infinite Love; yet he alone can infinitely love himself. Therefore though he deserve it as infinite, yet he requireth it not of his Creature, which being finite cannot love infinitely. To love him in the Highest degree, and above all is sincerity, yet not perfection. For though we may love him above all, yet we may, and must love him more. But love him, so perfectly as this law requires, we cannot, till we see him face to face, know him fully, and are fully sanctified. Yet the highest degree of love in Angels, and the glorified Saints, is but finite. To conclude the explication of this Precept, ●. X. we must know that not only the highest degree, but all Honour, Service, Subjection is due only unto God ●n proper, and strict sense. For in respect of him Men and Angels are equa●●, and but ●ellow Subjects one with another. And to them as such, no Subjection, Honour, Service can be due. Yet seeing by Commission from God, some of them may receive power and dignity above others, so as in that respect to represent God; honour, service, and subjection may be due unto them from their fellow Servants. In this sense, higher powers are called Gods, and as such are not fellow-Servants, and subjects, but Superiors; and in honouring them; we honour God, whose persons they bear. And as there may be an inequality, and also a difference of this communicated power and dignity, so there must be in the honour and ●ervice to be performed unto them. For some have supreme; and some subordinate power amongst men; and this is the inequality: Some have Spiritual; some have civil and temporal power; and this is the difference: and according to the degree and quality of the power, such must be the Worship and Subjection. For according to the power and dignity must the service and honour be both for quantity and quality. In matters Civil and temporal, Civil and temporal honour is due either in a family, or a City, or a state. In matters spiritual, honour is due in a Church. What honour and service may be due to Saints departed, and to Angels, we know not, because we know not what Power and Commission God hath given them over us living upon the earth; Neither do we converse with them, nor do they ordinarily appear unto us, so as ordinarily to converse with us. Honour them we may in general; as participating an higher degree of spiritual excellency. But to subject ourselves unto them, obey them in particular, and present our petitions unto them, we have no warrant; neither do we know that they have any such place or power, as to require it of us, or we be bound unto it. But this we certainly believe that Christ is at his Father's right hand, is Lord of Angels, and men, who hath received and doth exercise all Power in Heaven, and earth: and therefore to him as Man, the highest degree of subjection, honour, service, next unto that which is due to God, as God, is due to him, and none else. And it's strange that the Socinian, who denies his Deity, and believes him to be a mere man, though excellent and ●ighly exalted should affirm that Divine Honour in proper sense, which is due only to the supreme God, should be due unto him, and aught to be exhibited. Yet the Orthodox Christian, who acknowledgeth him to be God should give unto him as man an inferior honour, as sitting at the right hand of the Throne of Majesty, and not in that Throne itself. For the Divine attributes and perfections cannot be communicated to any Creature; and such as he, as man, is, and no more. And the Lutheran who asserts the Divine proprietyes to be not only Communicable, but communicated to Christ, as man, must needs place him higher than the right hand of the Throne, and set him in the Throne itself. And if they worship him as man with supreme Worship, as invested with supreme power which is properly Divine, they cannot be excused from Idolatry. The power of an Officer is derivative and cannot as such be supreme: But the Scripture makes it evident that Christ is but an Officer, though the Universal, and supreme Officer in the administration of God's Kingdom, and according to a Commission which one day He must deliver up unto the Father. The reason of this Commandment is very clear: §. XI For the Kingdom and government of Gods is purely Monarchical, and God himself is the absolute Lord and Monarch. As he only and alone made the World; so he alone doth govern it; and he alone hath power to do so. For among the Gods, saith the Psalmist, there is none like unto thee (O Lord!) neither are the●e any Works like thy Works. All nations whom thou hast made shall come and worship before thee (O Lord); and shall glorify thy name. For thou art great, and dost wondrous things; Thou art God alone, Psal. 86. 8, 9, 10. Therefore to transgress this Commandment, and worship the Servant, and creature, above the Creator, who is God blessed for ever, must needs be, Crimen laesae Majestatis, High Treason: and to deny him, and refuse to submit unto him as Supreme Lord, must needs be Rebellion. And as Subjection is virtually all obedience, so Atheism and Idolatry are the root of all iniquity. For, the Fool hath said in his heart, There is no God, and then he became Corrupt, and did abominable things. And the Gentiles changing the glory of the incorruptible God into an image, and his truth into a Lie, and worshipping and serving the creature more than the Creator, were delivered up unto Vile affections, and a reprobate mind, and then they were filled with all Unrighteousness, Fornication, Wickedness, etc. Rom. 1. 23, 25, 26, 28, 29. That which is contrary to this Subjection is Pride, whereby man contemns God, and with Pharaoh saith, Who is the Lord that I should let Israel go? with Rabshakeh blasphemes the living God and opens the mouth against Heaven: with the King of Babel sacrificeth to his own Nets: with Sennacherib attributeth the works of God to Man's power, and wisdom; makes men with Alexander the great, and some of the Roman Caesars, conceit that they are Gods and to require divine Honour to be given them. CHAP. VIII. The second Commandment. THe second Commandment is negative. §. I And therein we have 1. A prohibition of a Sin. 2. The Reasons and dissuasives. The sin prohibited, is 1. The making, 2. The worshipping of Images. The Dissuasive is, 1. From the jealousy, and justice of God, who will severely punish this Sin of Image-Worship. 2. From his mercy, rewarding such as have a care to keep this Commandment. This is the brief analysis of the whole. This hath so near connexion with, and such a dependence upon the former Law, that many have taken them for the same; and no man can Violate this, without violation of the former. It had reference in Special, to the Israelites as newly come out of Egypt, where this Image-Worship was a custom, and a law; and to those times, when it was generally practised in other Nations. For men began betimes after the s●ood to degenerate and apostatise, especially the cursed posterity of Ham, and Canaan his son. It was even then an universal practice. And this may seem to be the reason, why God so much enlargeth upon this particular, and useth such powerful reasons to dissuade the people from it, who were so much inclined unto it, that notwithstanding they had solemnly engaged themselves to obey the Lord in all his Commandments, & had heard God speaking these Words with great Majesty and terror, yet before Moses returned from the Mount, they had set up a Molten calf, and did worship it. Several Authors have delivered several occasions of the first beginning of this Image-Worship; §. TWO and they may be all true in respect of divers places, and person's: For some might have one occasion, some another, and all agree in the thing. Yet of a universal custom, it's probable there was an universal cause and occasion: and the same perhaps not bad in itself, but accidentally through the corruption of man, and the suggession of the Devil abused. God g●ve unto the Israelites the Ark, a sign of his special presence, yet not to be Worshipped. Abraham, Isaac, and Jacob, whilst Pilgrims, and Sojourners erected their Altars in such places as God appeared unto them, and there did worship. And it might be, that the Patriarches before the flood had some visible signs of God's special presence; yet afterwards abused to Idolatry, and superstition. From this, Laban and others might take occasion to make their Teraphims, and other signs of the presence of the true God first, then of their false gods, and in the end made them as gods or objects of Worship: and so much the rather, because the Devils did sometimes appear near unto, and sometimes spoke out of th●ir Images being consecrated. And this was sufficient to persuade the more intelligent, that their God was near unto, or in, the image; and the simple people, that the Image was a God (if once consecrated); so that to them the image was the body, and the Devil the soul of their cursed Deity. Whether these things be so or no, it's certain man naturally desires the presence of his God, or some visible or evident sign thereof at least, not only to help his memory but to affect his heart, and strengthen his hope. And it's in vain to worship that God which either is not, or cannot be present, virtually at least, unto his suppliant, and devoted Servant. And the Worship of that man, who hath no assurance of the presence of his God, must needs be cold defective, and uncertain: Neither can a Rational man believe effectually, that he is a God indeed, which cannot be present in the time of need. To return to the Words of the Commandment, The first thing in them is the Prohibition: §. III and therein we must consider the thing prohibited, which is, 1. The making of images, 2. The worshipping, and serving of them. In both these, we have 1. The image or likeness of any thing. 2. The acts about these objects, which are making, worshipping, serving. An image or likeness is 1. Something in itself absolutely considered. 2. Something in relation to another thing, whereof it is an Image or likeness, which is represented by it. For the form of an image, or likeness as such is to represent some other thing. This image is, Quid fusile, tornatile, sculptile: 1. Something cast in some mould, when the matter whereof it is made, is melted: Such are all images made of metal. 2. Something framed by the Turner, and this kind is usually made of wood. 3. Something carved or engraven in stone or wood: And this is the word here used, when it is sa●d▪ Thou shalt not make to thyself any graven image. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used often by the Septuagint in Greek▪ to signify Pesel, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and in this place they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And lest we should think that this Pesel is only some rude matter of woe, metal, stone, the word Likeness is added; to let us understand that the matter is moulded, and receives the figure and shape of some other thing as being made to represent it: which it cannot do, without some likeness. This likeness may be either more perfect, as an image, or less perfect, and hidden as in Hieroglyphics. And some do observe, that every image is a likeness, but every likeness is not an image. The word, likeness, which in Latin is turned Simulachrum, may be added also to signify, that the subject of this Commandment was not only Statues, or standing Images, but pictures and all other resemblances. Now this Image or likeness must be visible and represent some other visible things. These Visible things, which might be represented vi●b●y, are reckoned by induction from the place, to be things in Heaven, in the earth, in the waters; And these are real things made by God. And lest any should find some colour of exception, it's added (of any thing): Thou sha●t not make the image or likeness of any thing that is in the●e three places. These things are ennumerated more particularly, man, beasts fowl, creeping things, fish, Sun, Moon, Stars, and the host of Heaven, Deut. 4. 16, 17, 18, 19 Among th●se, there is no mention of God, Angels, the Spirits of men: for these are 〈◊〉 visible. Yet because these have appeared unto men in some bodily form, or figure assumed, men have devised how to resemble them at the second hand, according to the figures assumed, though not immediately as they are in themselves. Yet because this appearance was never made but in the likeness of some of the forementioned things, therefore these images and likenesses must needs be here included. The first act in respect of the Images, §. IV and resemblances of those things which is prohibited is to make them to or for ourselves. Not that it is unlawful to make the Image or likeness of any thing: For Moses and Solomon had warrant to make the likeness of Cherubins, Palm-Trees, and other things to beautify the Tabernacle, and Temple. And there were the Molten Images of Oxen made to support the great Laver and brazen Sea in the Temple; and of Lions on either side his Throne out of the Temple. And Orthodox Christians who detest Image-worship, make no scruple to draw Pictures and make Statues. The meaning therefore is, that we must not make these, or cause them to be made, or use them being made in or for religious Worship. For we must observe that the subject of the first 4. Commandments is, (Cultus Dei) the Worship of God, and to understand this making to ourselves, without reference to this is to mistake. 1. Therefore these Images and Likenesses must not be made to represent the true eternal and invisible God. For this cause Moses saith, That Israel saw no similitude in the day that the Lord spoke unto them out of the midst of the fire, Deut. 4. 15. Whereby it was employed. 1. That no religious worship was due to any but God. 2. That no similitude must be made to represent him. After that God in high, and stately terms had set forth his glorious, eternal, and incomprehensible Majesty, he adds, To whom will ye liken God, or wh●t likeness will ye compare unto him? Esay. 40. 8. Neither ought we (as the Apostle saith) to think that the Godhead is like unto Silver or Gold, or stone graven by art and man's device, Act. 17. 29. For the matter of these Images is metal o● stone, or wood, and this is natural: The form of them as Images is artificial from the art and device of man; the religious form is to represent a Deity after the false conceit of man's corrupt heart. It's true that every creature made by God doth speak God's wisdom and power: and the Heavens, and in them the Sun declares the glory of God in an eminent manner, and measure. And the Souls of men, and the Angels those glorious and immortal Spirits resemble him most of all his works. Yet these stand at an infinite distance below his Majesty, and God did never command man to Worship him in or by these more lively Images and resemblances of ●is infinite excellency. Surely, i● we have not far higher apprehensions, and more excellent notions of him, we cannot possibly worship him aright. How therefore should the Image or visible likeness of any bodily, and visible being moulded and fashioned by the hand or art of man represent him so glorious? The stock is a Doctrine of vanities, Jer. 10, 8, In this respect the Molten Image is a teacher of lies, Hab. 2. 19 It's falsehood, jer. 10. 14. 2. As an Image must not be made to represent God, lest our conceits and worship o● him be base and corrupt; so we must not think that there is any Divine power in an Image made and consecrated by man, or at the appointment of man. For the power of things made by Gods own hand must needs be far more excellent, than the power and virtue of any thing made by Man. For the works made and consecrated by God, are as far more excellent as the Heaven is above the Earth. Yet there is no Divinity nor divine power in them, no not in the Angels of Heaven. Images may indeed be conceived by some to have some strange power, when the Devil's in them, or by them, or near unto them work some strange effect: But these are but the Delusions of the unclean Spirits, and the cheats of his damned Flamens and Priests. The Image itself can do nothing: neither could the Brazen Serpent: for it was God that healed such as being stung with fiery Serpents looked upon it. 3. We must not think that any Image, or any other thing made by man, without warrant, direction, command and promise from God can be a sign of his special presence, as the Ark, the Tabernacle, the Temple were. God may voluntarily bind himself to be present in a special manner, in some special place to his people worshipping him in that place, according to his commandment. But it's not in the power of any Man or Angel, either to tie God's special presence to any Image or to any place. The Devil (if God permitted it) might by compact with the cursed Conjuring Priests bind himself to be in an hollow Image to speak out of it, or appear or do some strange thing near unto it. Thus the Heathen (no doubt) were deluded and confirmed in their Image-worship: And its lamentable that Christians should be thus enchanted and bewitched by their juggling Priests. 4. We must not make an Image or similitude, in Belief that it will help or further our religious Worship, or make it more acceptable to God: neither must we use them, or rather abuse them, to that end. To worship the true God in or by an Image is a Corruption of his Service, as any rational impartial man may easily understand. Therefore Moses said to Israel; Take heed therefore unto yourselves, for you saw no manner of similitude on the day the Lord spoke unto you in Horeb out of the midst of the fire, lest you corrupt yourselves, and make you an Image, &c: Deut, 4. 15, 16. 5. We must not think either that an Image consecrated, or the use of it in religious Worship hath any sanctifying power. For nothing can be effectual in this kind, or conducing to man's spiritual good which is not instituted by God, with a promise of his concurrence thereunto. The second act or acts prohibited are, §. V Bowing down unto an Image, or serving it. These imply that the former act of making these Images and resemblances is here forbidden as relating to religious worship. 1. To bow down is an act of Worship and Adoration, wherein by some outward gesture or carriage of the body before the thing to be worshipped, we testify the inward acknowledgement of the excellency of that thing, and our submission to it. These outward reverential acts are testifications of the inward deportment of our Souls: and they are specified not mere from the object, but the inward recognition of the Soul. Some of these are common, so that the same outward acts may be performed to God or man; the inward cannot: For they must of necessity be either Civil or Religious: One and the same cannot be both. If it be the custom of any people, or nation, or persons, to make some of these outward acts, and testifications proper unto a Deity, and to be performed thereunto, then to use them to any thing else is Idolatry. These are many, ●s bowing the head, kissing the hand, kneeling, prostrating the body, and such like; all signified here by the word, Bowing. 2. The other act here mentioned, is so serve or worship; and so sometimes may be the same with the former: But it's here understood as distinct, to signify Sacrificing, Burning Incense, Praying, and the like. Both these acts are usually tendered to, and before Images, and that several way: 1. To the Images, as gods, endued with a Divine Power, able to hear Man's Prayer, bless him, and deliver him: and this is directly to terminate the Worship upon it, as a god, against the former Commandment. 2. Some direct this Worship to the Image, as representing some other thing besides, and the same more excellent than itself. The thing represented, may be either the true God, or some Saint, or Angel, or Soul of Man departed; or the Devil, yet not conceived to be the Devil; or some other thing. 1. To perform any Worship any ways unto the Devil, is abominable. 2. To direct Divine and Religious Worship to, and terminate it upon any thing, but the true God, is Idolatry. 3. To terminate Worship any ways upon an Image, is not only unlawful, but irrational and absurd: for an Image is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing made by the Art and Device of Man, and there is no excellency in it to make it a fit Object of Worship. 4. To terminate Worship partly upon the Image, as a partial Object, and partly upon the thing represented, is impossible, if the act of Worship be one and the same individual Act. 5. If any perform the Worship only before the Image, without any thoughts of the Image, and terminate it only and merely upon the thing represented, it is to make no use at all of the Image, as altogether needless, and vain to that act. Yet thus to do, hath a colour of Superstition, if not of Idolatry; and can no ways be excused, because that Image was no sign of God's special presence, by Institution or Promise from God. 6. To worship God, in, or by an Image made by the hand and art of man, must of necessity be a corruption of that divine performance: and there is no Warrant or Command from God, to make or use an Image with that intention. Men may make Images to represent other things, and by looking upon these Images, they may be another act of the Mind remember the things represented, if they know them distinctly as such: and the more lively the Representations, and the more perfect the knowledge of the things represented are, the greater help it is to the Memory. Yet it doth not follow from hence, that in matter of Worship, the Worship performed to the Image, redounds unto the Sampler. For though a man may intend in Worshipping the Image, suppose of God, to worship God: Yet 1. We must consider, that this Proposition presupposeth, nay expressly saith, that the Worship-Divine is first given to the Image, which needs must be Idolatry; it only redounds unto the Sampler. 2. The Image and the Sampler are really and infinitely distinct and different, and cannot possibly make one Object. 3. God did never promise's to any man to accept that Worship, which is performed to the Image, as performed to Himself. So that this Image-Worship, is an obscure perplexed absurd, irrational dangerous thing, and altogether unwarrantable. Though this Image-Worship be so expressly and peremptorily forbidden▪ both here, and in many other places of Scripture; and God saith, Thou sh●lt 〈◊〉 bow down thyself to them, nor worship them: Man yet saith, Thou shalt bow down to the●●, and worship or serve them. That the Heathens should do this, is not strange: but that Christians should be guilty of this sin, cannot but be matter of amazement. It's the Public Doctrine, and the general, and constant practice of the Church of Rome, and all her Adherents, to make and set up Images in their Churches and Places of Public Worship, to bow down before them, and to worship them several ways. And to justify this Practice and Doctrine, the greatest Wits have been set on work. 1. Some of their private Catechisms, and Books of Devotion, omit these words of making and worshipping Images. 2. Some acknowledge the words, as part of this Law given by God; but say, This part was but Positive, and only bound the Jews. 3. Some so interpret and expound the words, as that they may not be understood to forbid their practice. 4. They make many distinctions of Worship, and of the manner of Worshipping Images, that so they may persuade men, that though some manner of Image-Worship be forbidden, yet theirs is not. 5. Some tell us, that the Worship only of Idols, and false Gods, are forbidden here to be made and worshipped; though this be very false and contrary to the Trent-Catechism: Yet notwithstanding all this, 1. They, even their greatest Scholars, and Clerks, in this particular, differ amongst themselves. 2. It's difficult for their Scholars, impossible for the illiterate and Ignorant people, to understand these distinctions, yet both of them must believe and profess their Doctrine, and practise it. 3. Suppose they do all agree, as they do not, and could determine clearly some manner of Image-Worship, which might be lawful, as they cannot; yet this Image-worship is needless and unprofitable. 4. This practice was always dangerous, and an occasion, at least, if not a cause of Idolatry; and it's certainly known, that many of the ignorant sort make their Images Idols, and are gross Idolaters. 5. There is no Commandment, no Warrant, no Permission, no Toleration from God; no example of any Saint, Patriarch Prophet, Apostle, of any kind of Image-worship, in all the Book of God; but many Prohibitions of all kind of such Worship. 6. It's a great scandal both to the Jew and Mahometan, and so a great impediment to their Conversion. 7. It was the invention of the Devil, and his wicked Agents, it never had any better Author, if we inquire into the original of it. 8. It's no way suitable to the pure and simple Worship of one God in Christ, according to the Gospel. Yet notwithstanding all these things, it being confirmed by so many Laws, and long-continued Custom, will not, without great opposition and resistance, be abolished. And so much the rather, because Demetrius, with the Craftsmen, by Image-making, and the Priests, by Offerings, gain so much, and the people love to have it so. This is the Cup of Fornication, wherewith the Whore of Babylon hath made drunk the Kings of the Earth; and, in the end, She herself shall drink of the Cup of the Lords Wrath. The Reasons and dissuasives follow: §. VI and the first is from God's jealousy; for the Lord your God is a ●ealous God. Here He resumes His Titles, and signifies, that He is very tender of His glory, and will not endure His People to glance upon these Images, which is a kind of Spiritual toying and playing the Wanton, with other Paramours, and Corrivals. He full well knew their proness, and the danger: And therefore commands all Monuments of Idolatry to be destroyed▪ and prohibits the very names of other Gods▪ that the very memory▪ with the Monuments may p●rish for ever. They who have renounced the Devil, and all his Pompatical Worship, and avouched God to be their God, and Christ their Saviour, must be pure and chaste; yea, free from the very appearance of this evil, which tends to his dishonour and their ruin. This sin begins in Superstition, ends in plain Idolatry, which is a corruption of his Worship, a derogation from his honour, a stain of their integrity, a diminution of that true love and respect they owe unto him, a breach of Covenant; and, in the end, a perfidious revolt and apostasy: Therefore he cannot endure this Image-Worship, but will severely punish it. There be distinctions devised by men to maintain this Image-Worship, that by them they may puzzle and delude us. But dare they insist upon them, when they are convented before God's Tribunal? Will he allow them? Can they justify themselves by them? Can they assure us, that there is no danger in Imagery, and this kind of Worship? Can they ever instance, in any People that used it, who in the end proved not Idolaters? Whatsoever man can say in behalf of consecrated Images, it's certain, the effect of this jealousy will be severe punishment: for it follows, that God will visit the sins of the Fathers upon the Children, unto the third and fourth Generation of such as hate him: And this may be a second Reason, or the same with the former, as being an effect of that cause; a punishment issuing from that jealousy, which will burn like fire, and not be quenched. In this Reason, we may observe, §. VII 1. The cause meritorious of this punishment. 2. The subject that shall be liable unto it, and suffer it. 3. The extent of this punishment, upon this subject. In these words, he seems to give the Rules of Judgement, in Comminations, and Promises, according to which he will proceed with such, as shall observe, or violate his Laws in general: yet these are proper to this Commandment. The cause that doth deserve the punishment is sin; this sin of Image-worship, here called Hatred. The Subject and Persons who shall suffer, are not only Superstitious, and Idolatrous Parents, but their Children. The extent is, to the third and fourth Generation. This punishment threatened, is expressed in the word, Visit, I will visit. God doth visit sometimes in mercy, sometimes in justice and displeasure: Here it's Visitation in justice, rendered by the Septuagint; in this place, by a word signifying to render; and in many other places, by a word signifying to Revenge: Both these together, teach us, that here, to visit, is to render vengeance, and justly to punish. And when God saith, He will do it, it informs us of His determination, that it is such, that upon the Commission of the Sin, the Punishment shall certainly be due, and the Delinquent liable unto it, and shall unavoidably suffer it, if it be not prevented by timely repentance, and God's Pardon. This punishment, is either Temporal, or Eternal, private or public, Sword, or Famine, or Pestilence; and sometimes the Captivity; sometimes the ruin of Families, Cities, States, Nations; besides the Eternal Poenalty. This Commination was effectual, and Israel found this Judgement certain, and felt it often lie heavy upon them. This, as other sins against other Commandments, bring the like Judgements upon Christians under the Gospel: Yet so, that as it was pardonable unto them, upon repentance, by virtue of the Promise; So upon the like terms, it is to us, by virtue of Repentance, and Faith in Christ already come. The Sin which makes liable to this Punishment, is hatred of God: Of those that hate me. The Sin of such as hate Him, in this place, is the making and worshipping of Images. To hate, in Hebrew, is many times not to love; or not to love so much as 〈◊〉 due, we should. And, as a Woman, who affects another man, besides her Husband, though she may love her husband, yet doth not love him so much as she should do: Her love is not the love of a Wife, as a Wife; to her Husband, as her Husband: for that should be singular, and exclude all Corrivality and So▪ 〈◊〉. So whosoever is inclined and affected to Image-worship, cannot love God, as God, who is jealous, and can endure no Competitour. To serve God, and Baal, is impossible, according to His Rules. The subject of this Punishment and Visitation, is the Fathers; that is, the Idolatrous Fathers. And these are principally in the sin, and so principal in the punishment. These are the Authors and first beginners of this sin, and by their example instruction, and direction, cause their Posterity to sin, and that long after they are dead. So Jeroboam made Israel to sin; and his institution and example began that sin I which once begun, continued till the time of that Kingdoms ruin many years after. The extent of this Penalty is such, that it do●h not stay in the Parents, but proceeds, and reacheth the Children; and not only the immediate Children, but Posterity, to the third and fourth Generation. This is not so to be understood, as though the period wherein the penalty expires were the fourth Generation: But, in Scripture, three and four Generations, are many Generations, and God doth not precisely limit Himself to this or that determinate number. It's true, that in the time of four Generations, the Posterity of some Idolaters may be either cut off, or reform. Yet it seems unreasonable that Children should bear and suffer the Punishments of their Father's sins: And therefore, some restrain the Visitation to Temporal Punishments, and determine the Children to be only such as continue in their Father's sins. And it's true, that the Children, by repentance, many times escape the Punishments deserved both by their own, and their Father's Crimes; and no person truly penitent, shall suffer Eternal Penalties for the sins of their Fathers, no not of their Father Adam. Yet this is certain, that not only penitent Children, but such as were never guilty of their Parent's Idolatry may suffer for the sins of their Fathers, at least Temporally. So Daniel, with his three Associates and Fellow-Captives, Ezra Nehemiah, Zorobabel, Joshuah the Highpriest, lay un●er the guilt of their Father's Idolatry, as one person in God's own account with them. Yea God doth inflict not only temporal but spiritual Judgements, for the sins of Ancestors. So the cursed Posterity of Ham must be Servants many years for his sin. The Posterity of the first Apostate Gentiles lay under God's displeasure, destitute of the means of Conversion, for 2000 years at least. And the Children of the unbelieving Jews, who crucified the Lord Jesus, and refused to believe the Gospel, abide in Blindness, and under the Curse, for these 1600 years and upward. The Countries, and the Eastern Empire, where Image-Worship was established in * a General Council, is overrun, † So some call it, though it was neither a general, or a lawful Council. and lies now under the power of the Turk, that great Oppressor of Christians, and Enemy to Christ: and the greatest part of them are deprived of the Gospel. And all the Western-Nations, and other Countries and People, who received at the hands of the great Whore the Cup of Fornication, are delivered up to strange Doctrines, and God hath sent them strong Delusions, that they should believe a Lie, and many false Miracles, and other things contrary, not only to Scripture, but Reason and Sense and this for many years. The pretence of the Worship of the true and living God, and Jesus Christ His Blessed Son, and the subtle Distinction devised to maintain their Image. Worship, will not justify them, but prove, that the great City built upon seven Hills, which in the time of the Divine Apocalyptist, reigned over the Nations, even whilst She professeth herself Christian is Babylon in a Mystery. Histories tell us, that the Old Babylon, which once was an Imperial Seat, and now a ruinous Heap, was the first and most Idolatrous City in the World; and that Image Worship, and Idolatry, was there first established by a Law: But her Whoredoms were open and manifest, and she professed herself to be what she was. Yet Babylon, in a Mystery, professeth to believe in one only true God, and to renounce all false gods; yet in practice is fearfully Idolatrous. The last Reason is, §. VIII from the Promise of mercy, to a thousand Generations of them that love God, and keep His Commandments. By Mercy, understand such Blessings, as God promised in the Law to Israel, which are often mentioned in the Books of Moses, especially Levit. 26. & Deut. 28. The Subject of these Mercies, are the Israelites. 1. As loving God. 2. Keeping His Commandments. 1. The love of God, in this place, is opposed to the former Hatred; and is that pure and chaste affection of the Soul towards God, whereby it abhors all Image-Worship, and even the appearance of it, in toying with Images, or the use of any thing, in Religious Service, invented by Man. Therefore, as Superstition, Idolatry, and all Worship of Images, is called Fornication and Adultery, contrary to the Contract and Covenant made with God, as our God alone; so the worshipping of one God in purity, according to our duty, and His Institution, is called Chastity: And such as did not pollute themselves with the Worship of Idols, are called Virgins, Rev. 14. 4. 2. Where there is this pure Virgin-love free from all Idolatry, there will be an universal obedience, and keeping of God's Commandments, especially of the two first, which virtually include the rest. By Commandments, therefore, in this place, are strictly understood the first, and this second, with all the Branches thereof: Yet because these, especially the first, are the Root of all the rest, therefore the rest may, by consequence, be understood. The extent of this Mercy, is to a Thousand Generations, that is, for ever: For if Israel had been faithful to their God, they might have continued an happy People unto this day; and so God's Promise was. God never withdrew His mercy from them, nor executed His Judgements upon them, but when they forsook him, and violated these Commandments. It's true, that the last Judgement which lies upon them, at this day, had another cause than Image-Worship, and it was the rejection of their Saviour and Messias, when God had sent Him to save them, according to the Promise made unto their Fathers. For the more full understanding of this last part of the Commandment, §. IX in the Commination and Promise, we must consider this with the former Commandment. 1. As given to the Jews. 2. As by the Light of Nature continued to the Gentiles. 3. As most clearly manifested to Christians, by the Gospel. These Promises and Threats are called by some the Sanction; that is, the confirmation, ratification, and establishment of a Law: Yet they add no binding force unto it; for that is wholly from the Will of the Lawgiver once expressed, Only this they may do, make the Law the more effectual. The Threatening, is a great restraint from Violation, and the Promise of Reward, a strong Motive to Obedience. These threatenings, and Promises in this place, had special reference to Israel, in the Land of Canaan, and both the Punishments threatened, and Mercies promised, were Temporal: for since the Fall of Adam, there is no Promise of Spiritual and Eternal Mercy, but in Jesus Christ promised, or exhibited. And it's observable, 1. That Isra●ls sin usually, if not always, began in the Violation of this Commandment. 2. That in the public Judgements executed upon them, this is expressed sometimes as the only sin; sometimes the first sin; sometimes the chiefest, and always employed, as one cause thereof. 3. That when they observed this Commandment, they enjoyed always this mercy here promised, in their Successive Generations. 4. The public judgements executed upon them for this sin, did seldom at any time lie upon them further than the fourth generation, as in the Captivity of Babylon, which was the longest continuance of any other which that people suffered, so far as they continued a people. Israel's Captivity, and the penalty of the ten Tribes, as a distinct polity, lies upon them to this day: For the generality of them were, and do continue banished, but where we certainly know no●. A part of them adhered to the Tribe of Judah, and Benjamin. As for the Gentiles, their Apostasy began in the Violation of this, and the ●ormer Commandment, and thei● punishment was not so much temporal as Spiritual. For this sin of Idolatry and Image-Worship, they were delivered up to vile affections, and a reprobate mind, and continued excommunicate, and accursed for many years. This their sin and punishment we may read, Rom. 1. from verse 18. to the end. And they were never admitted into the Church as Proselytes or Christians, but upon renouncing of the Devil, and his Pompatical and Idolatrous Worship, and their turning from Idols to the living God. As for Christians, who turn from the living God and Chri●● their Saviour to Idols, and the Worship of the work of men's hands, and to receive the cup of Fornication from the hand of the great whore, their penalties shall be grievous, and not only temporal, but spiritual, and eternal, if they come not out of Babylon▪ and repent betimes, as we may read in the book of the Revelation. especially Chapters, 14, 15. 16, 17 18. Whether any sin but final unbelief be threatened in the Gospel with death shall be examined (God willing) when I come to consider the Laws of Go● Redeemer as they are a rule of judgement. It's true that the Laws of God Redeemer presupposing man as sinful require a present return by repentance and faith, and the continuance in any one sin against the moral Law, or any other positive in force, is formally a transgression, as it is a continuance without repentance and faith. There was a special reason, why these reasons were given in this Commandment, and it was because they were so prone unto this sin; and he knew that in time to come, this would be the great transgression. Thus far the explication of the words of this Commandment: §. X it follows, that we examine, What the sins here forbidden, and the duties here commanded be. It's expressly negative; and implicitly, and by consequence affirmative. The thing forbidden expressly is the making of Images for religious uses, and the bowing down to them, and worshipping of them. The Commandment doth not take any notice whether in this Bowing and Worshipping, they terminate their Worship either upon the Image, or the thing represented by the Image: for both are sins: And the distinctions devised by Iconolatrists will not excuse them before God. This Image Worship is here represented as not instituted, but forbidden by God; devised by Men or Devils; as corrupting and polluting the Pure Worship of God. From hence it follows. That 1. All kind of Religious Worship not instituted by God, and warranted either by some particular express ●u●e of Scripture, or grounded upon some general precept is here forbidden. 2. So is also all such manner of Worship as is devised and invented by Man, or Devil. 3. Whatsoever tends to the Corruption of the Pure instituted Worship of God, cannot be lawful. 4. To conceive that there is any holiness▪ or sanctifying power in any such worship, or manner of Worship; or to think that the observation thereof▪ is acceptable to God in itself, or renders the party performing acceptable to him is a sin here prohibited. This sin here forbidden may be called superstition in a large sense. For to account that holy and divine, as an object of Worship which is not such, nor can be proved such by reason, or divine revelation, and also to invent religious rites and ceremonies, or to use them, and this without any warrant from God, is superstition. It seems to be an Extreme, opposed to profaneness. For nothing can be holy or unholy, but that which God hath made such. For man to determine the object, the kind, the manner of worship, and institute rites upon his own head, or upon the suggestion of Satan, or any other, must needs be an usurpation, and an encroachment upon the Sovereign power of God, who alone hath right to determine and institute these things. As he hath prohibited religious Worship to be given to any but himself; so he hath said that we must not do unto him the true God as the Heathen did to their Gods. What he commands, that they must do; and must not add, nor diminish, Deut. 12. 31. 32. The Heathens made Images to represent their gods; instituted rites, some ridiculous, some vain, some abominable; and did Worship the Images, and their Gods in them, by them, before them, and sacrificed their innocent Children unto them. Men out of devotion, or some other reason may add unto the rules of worship given by God, or they may neglect them, and omit them, and institute something of their own, but both are against this Law. In this Commandment therefore, §. XI are forbidden all the foolish, vain, abominable, superstitious rites and ceremonies used by the Heathen, both before, and after the time of Moses, all of all the revolting Jews▪ of all mahometans, since the time of Mahomet, and of Christians, after that superstition entered into the Church, as it entered betimes. For some of the Jews being made Christians, and dispersed into several Countries retained some of their Pharisaical traditions, and many of the Levitical Ceremonies, as being zealous of the Law, and many of the Heathens converted could not at first be weaned from their heathenish customs, and rites. And of this some of the ancients complained in their times. Some relics, both of Levitical rites, and Heathenish Ceremonies we find in many places at this day. I will not in this brief exposition ●pend time in the examination of the Ceremonies of the Mass, which are very many in such a short piece of Service. It's matter o● Lamentation to consider how soon Superstition and Idolatry entered into the Church; and being diffused through many places, and having continued for a long time, they put on the face o● Universality, and Antiquity, though neither of these be a sufficient ground to warrant any thing not instituted from Heaven. Both these entered secretly and by degrees. For Commemoration continued for a time, and received gave occasion unto, and ended in, the invocation of Saints and Angels. Images and Monuments of God, Saints, and Angels, secretly crept in, and were tolerated and allowed for Instruction, and at length abused to Adoration. And in the end the worship of Images was defended, commanded, used, established by civil Laws, and Ecclesiastical Canons, though it was much opposed from the beginning. But that which made up and brought unto perfection both Superstition, and Idolatry amongst Christians was, a Doctrine which did peremptorily affirm (and many did, and do believe it) that a Wafer, or a piece of Bread, by a few words of a Priest was changed into the Body of Christ, and Wine into his blood contrary to Scripture, reason, sense. And it was, and is commanded, that, upon this supposed imaginary change, this Wafer, and this Wine should be worshipped as God, with divine and religious worship. And it's stupendious, and a matter of amazement that Christians, who profess the Scriptures to be the word of God, that the God, who made Heaven and Earth, is only one, and our Lord Je●us Christ, one only Lord shoul● believe, A morsel of bread, not only to be a sign of God's presence, but to be the only true God, and so be worshipped with the highest degree of Worship. Yet the Eternal, Glorious, and most Just God looks down from Heaven, sees all this, and in due time will certainly judge it. I need not here insist upon particulars, and enumerate the superstitious rites, and ceremonies invented, and used either by Heathens, Jews, Christians, or Mahumetans. Many of them are expressly named, and particularly delivered, in Scripture; Many others, both in Christian and profane Histories. What is here commanded may be easily understood, §. XII not only from the Prohibition, but also from the end and scope of this commandment. For it was added to be a Fence unto the former Commandment, and to prevent the violation thereof. For how can we worship God as God, and the only God, except we know what manner, or kind of worship is most suitable to his Majesty, acceptable to him, and conducing to his glory, and this in all times. Yet these things he alone doth know, and hath power to institute; and his institutions are the only rule of Worship; and tend most effectually to preserve it pure and undefiled. It's true, that many rites and Ceremonies invented by man, may have a fair face of devotion, and Reverence, but they never proved to do any good but much hurt. For they did beget false notions and apprehensions of the Deity, who is to be conceived of by us, according as he is represented in the holy Scriptures: For if our apprehensions be false, our affections and worship will be base and adulterate. Therefore the general duty here presented is to worship God with that Worship, which he hath instituted in his word, without addition, or diminution. As for circumstances of time, place, and order to be observed in the Worship of God, either public, or private, they ought to be regulated by the general rules of Scripture, particular examples of such, as are related in the Scripture to have performed the service and worship of God according to those general rules, and the prudential dictates of right reason, no ways different from, but agreeable to, the Word of God. For these are not any parts of Worship, but accidental to the Worship of God, yet not to it precisely as worship, but as a serious act, which requires in the performance thereof due circumstances, order and decency. As for significant ceremonies, annexed to the service of God, no ways conducing to the better performance thereof, I think they are better spared, and omitted, then used and observed. For though considered in themselves without any reference to God's worship, they be indifferent, and so in general may be lawful; yet if we examine their original, the first occasion of their use and institution, the persons who use, or rather abuse them, and understand withal how needless and unprofitable they be, and how offensive unto some weak Brothers, and also besides these, may be instituted many more of that kind, and may be imposed upon the same ground; and that in the Church of Rome, they have been an occasion of superstition: it must needs be concluded by impartial, and judicious men, that they are not expedient. To say, and publicly declare that they have no sanctifying power; that they are neither holy nor unholy, will not serve the turn: For the same may be said of Images at first when they began to be used; and do what we can, many of the people do account them to be holy, make them parts of God's worship, and are more careful in the observation of them, than they are of the more weighty duties of Religion. To understand the more particular duties here commanded, §. XIII we must out of the Scripture observe the particular institutions of God. Some of these were required of God in all times; as Word and Prayer. For the Church did always serve their God in these two: neither could it at any time continue a Church without them. There be two acts of worship in respect of the word, Teaching, and Learning it as the only Doctrine revealed from Heaven, to direct man unto eternal life. It might be taught by many kind of Persons, and many ways. The Persons were extraordinary, as Prophets and Apostles, and such as were immediately inspired from Heaven, or ordinary, private or public. Every Person, and Servant of God, endued with the knowledge thereof, might instruct one another, every man his Brother. Parents were bound to instruct their Children, and Masters their Servants. But the Public Teachers in Congregations and Assemblies, were persons of more eminent knowledge designed for this purpose, as ordinary Prophets, Levites, and Doctors, amongst the Israelites, Presbyters, and Ministers, who are called Pastors and Teachers, in the time of the Go●pel, and also Catechists. Therefore the Ordination, and Public Approbation of Teachers, according to the Rules of the Word of God, is hither to be reduced as a part of Worship. This Doctrine, for the manner, is taught by Word▪ or by Writing: By word of mouth▪ as by Preaching, Expounding, Catechising. The learning of this Word, is also a part of this Service: And to this belongs Hearing, Reading, Conference; and ask and proposing Questions; to receive Answers, and Instruction, Meditation, Repetition. For the means by which the knowledge of this Heavenly, and Saving-Doctrine is either communicated, or received, are hither to be referred. This Teaching, and Hearing, are Duties, as commanded by God, and instituted by Him, as a part of His Worship: Yet such it is not, except the Doctrine taught and heard be Divine, and from Heaven; and, as such, taught and received by an undoubted assent and acknowledgement of it as infallible. In the teaching of this Word, Precepts must be delivere● as Precepts, Prohibitions as Prohibitions, Promises as Promises, threatenings as threatenings, Reproofs as Reproofs, Exhortations as Exhortations; and so of the rest of the distinct parts of this Word. To communicate and receive this Word, as a means to know God His Works, and His Will, is a Duty of this Commandment; but to communicate, and receive it, as the Word of the everlasting King, and only Lord, with the highest degree of honour and respect, is a Duty of the first Commandment. And God in His Wisdom ordained this signification of His Mind, by Word and Writing, as far more excellent and perfect than that by Images, and the works of men's hands, as not only base and imperfect, but dangerous and unsafe. This of Word was more suitable unto the Nature and Constitution of Man, as a Rational Creature, who had a Tongue given him to speak, and teach, and an Ear to hear and learn, and an Eye to read, not only in the Book of God's glorious Works: but also of His Blessed Writings. And when He gave this Law, He spoke it, and did write it; but did not represent and signify it by any Image, much less by any work of men's hands. This Representation, by His Word, was the purest and the best for man that this life is capable of. Prayer is another principal part, §. XIV both of public and private Worship, and instituted by God: And as it is to be made to God and God alone, so it's to be referred to the first Commandment, as a means of our converse and communion with God, so it is required in this. And by this it's evident, that no man can observe this Commandment, except he observe the former. And here we must distinguish between the matter, the form, and the outward expression of Prayer. All these must be such, as God hath instituted and prescribed to Man in His Word, and agreeable to the same. There may some circumstances observable, in the performance of this Duty, be left unto the Reason and Prudence of Man. For God hath not determined all the Particulars to be observed in the Method, the outward expressions, the gestures. This Prayer may be, in private and in secret, the work only of the Soul: But with company, and in public, there must be outward expressions and gestures of the body. The outward expressions, without the inward acts, and affections of the Soul, are not properly a Prayer▪ but only a carcase thereof. To draw near unto God with the Lips, and not with the 〈◊〉, is a poor service, and no ways worthy to be called the act of a Man, as he is a Rational Creature; much less the Worship of God. To this head of Prayer, may be reduced Praise, Thanksgiving, Confession of 〈◊〉, singing of Psalms; which if they be merely Doctrinal, belong unto the Word; i● any thing of Petition, Praise, Thanksgiving, to be offered to God, be in them, than they belong to this of Prayer. Fasting also, and Humiliation, is annexed to Petition, and especially Deprecation may come under this Head. Public Prayer, in an unknown Language, is both unprofitable, and unwarrantable: For the People, ignorant of the Language wherein it is expressed, cannot say, Amen. Yet Set-Forms and premeditated Prayers are not unlawful, if they be offered to God with Understanding, Attention, and Affection: neither do they, as some sonly affirm, stint the Spirit of Supplication. They may be a great help unto weaker Christians, and supply their de●ects. Yet for men to tie themselves to such or such a form of words, with affectation, as though there were some greater efficacy in thsoe words and expressions, then in others, as good and significant, as they, can be no less than Superstition. For so to do, is to turn Prayer into a Charm, or Enchantment. Again, to tie ourselves to a form, 〈…〉 neglect those gifts, which God hath given us, cannot be excused: for it's ce●tain●y a ●ault. The forms and expressions used in Scripture, if rightly applied, 〈◊〉 the best: But assectate and curious terms, and the gaudy colours of Rhetor●●●, used by some in their Devotion, are not tolerable: For we must not comp●e●ent with our great and glorious God. To think we cannot so well say, Amen▪ ●o the devout and godly Prayers of others, which we know not, before we he●r them, as to those Set-Forms, which we know, and have used before, is a Foolery. To offer unto God some part of our goods to relieve the Poor, ●. XV. or maintain His Worship, or for some other Religious U●e, is a Duty here required: So likewise, to give Him some part of our time. To consecrate the seventh part of our time, belongs unto the forth Commandment, as it determines that distinct portion. To this Commandment belong all Ceremonies instituted by God, and especially Sacraments; as Circumcision, and the Passover, before the Exhibition of Christ, and His coming in the flesh, and Baptism, and the Lords Supper, in the times of the Gospel. And whilst they are in force, they bind us to observance, because instituted and commanded by God, with a Promise of acceptance, and a Blessing, i● performed aright. To these must be added, the Offerings of Cain and Abel, and all the Patriarches: As also the Jewish Tabernacle, and Temple, Altar's, Levitical Priesthood, Vestments▪ Sacrifices, Oblations, Purifications, and Religions, Ceremonies and Services instituted by God, are reducible to this Head. And Word and Prayer were of perpetual continuance, in all times and places. Yet many of those Ceremonious Institutions were not: for many of them did bind so as they were limited to certain times and places; and upon the coming of Christ, did either expire, or were abrogated. Such as did typify Christ, His Office, His Sacrifice His Service, and such things, as were fulfilled upon His Exhibition, and 〈…〉, did expire. The Reasons why God did institute these outward ●●●rnal Ceremonies, and such a multitude of them, and annexed them to the Promise▪ you have formerly heard. And all these, in their time, were of Divine authority, and Obligation, and could not be neglected and contemned, except upon Divine Dispensation, and in the case of Necessity, without great offence. Neither did God ever by the Prophets, reprove the Jews, for the observation of the●e Ceremonies He commanded: For that could be no disobedience, but obedience. But when they either neglected these, or added something of their own heads, or the Ceremonies of the Heathens, and were careless of the performance of the Moral, and more weighty Duties, than he was offended. And he signified plainly that He would have mercy, and not Sacrifice; the Knowledge of God, and not whole Burnt-offerings, Host 6. 6. And as our Saviour said to the Pharisees Scribes and Jews of His time, who were zealous and strict in paying of tithe, of Mint, Cummin, and Annyseed, and neglected the principal and weighty Duties of the Law, as Judgement, Mercy, and Faithfulness: These (that is, the greater) they ought to have done, and not have left the less and petty duties undone, Math. 23. 23. As, §. XVI to that Institution of Prayer may be referred Doxologies, and Benedictions; So, to that of the Word and Sacraments, that of Church Discipline, especially in the Acts of solemn Admonition, Suspension, Excommunication, Absolution, Penance, and the Execution of bot●. And here it is observable, that the Christian-Worship, under the Gospel, instituted by Christ and His Apostles, is more Spiritual, plain, easy, and more immediately conducing to Piety, and performance of pure Moral-Duties, than the Worship of former times was. And though the Temple-Service and Worship was abolished; yet the Synagogue-Service, for the greatest part, was retained, and▪ by Divine Institution. continued in the Christian Church. Such were reading of the Scriptures, Expositions, Exhortations, which were Sermons, Prayer, Discipline. Yet this is not so to be understood, as though all these might not be used in the Temple, which was called, An House of Prayer; for they might. But they were not proper to the Temple, and only to be performed there; as Sacrifices, and other Services of the Priests were. Though Christ and His Apostles, §. XVII by Warrant and Commission, gave the Church liberty, and freed it from the old Beggarly Rudiments, and Ceremonies of the Law, abolished the Temple-Service▪ took away the Partition-Wall, and thought it not fit to charge the Gentiles, turned Christians, with that Burden, which their Fathers could not bear; and God hath destroye● that City and Temple, where once he put his name, and commanded these Ceremonies to be used; yet we find Christian Churches turned into Temples, their Tables into Altars, and not only many of the Levitical, but the Heathenish Rites observed in them, to the great offence of Jews and Pagans: and also a Sanctifying Power and Holiness ascribed unto them, with a Belief of their excellency, and a confidence in their Divine Virtue. And the Reformed Christians, which have laid these aside, and reduced their Worship to the Primitive Simplicity, and conformed it to the Rule of the Gospel are accounted Schismatics and Heretics. Yet we know for certain, that many of the Ceremonies and Rites of Rome, were never instituted by Christ and the Apostles; are needless unprofitable, and at least an occasion of Idolatry; and certainly Superstitious. And there can be no doubt, that Prayer directed to God alone, by the mediation of Jesus Christ, without the Worship or Invocation of Saints and Angels, are effectual, and commanded by God: and Worship, without any Images, is safe and acceptable to our God. For that Worship only is agreeable to this Commandment, which is 1. Instituted of God. 2. In force, under the Gospel. 3. Hath a Promise of a Blessing, upon the right performance of it. And that which is not instituted by God, nor in force under the Gospel, and hath not a Promise of a Blessing, is needless, unprofitable, superstitious, dangerous, unlawful, and contrary unto this Commandment. CHAP. IX. The Third Commandment. THis Commandment is Negative, §. I and prohibits a grievous sin; and, by consequence, includes a Duty, tending to the honour of this great King, who oug●● to be worshipped in such a manner, as shall be suitable to his Excellent Majesty. The first Commandement●orbids ●orbids the Worship of strange Gods, who are no Gods. The second, the Worship of Images, or by Images. The third, the taking of His Name in vain, or false-swearing. For, 1. He is to be acknowledged as God. 2. Worshipped, according to His own Institution. 3. This Worship is to be performed in a due manner. In the words themselves, we have 1. A Sin forbidden. 2. A Penalty threatened, and to be suffered by him that shall be guilty of that Sin. The Sin is, to take God's Name in vain. And lest any one should presume, Every one must know, That the Lord will not hold him guiltless that taketh his Name in vain. This is the substance of this Law. To take God's Name in vain, §. TWO if we consult with the Original, is, to swear falsely, and to use God's Name, to persuade men to believe that which is false. Thus it is expounded, Thou shalt not swear by my Name falsely: neither shalt thou profane the Name of thy God, Leu. 19 12. And thus the Chaldee Paraphrast understands and 〈◊〉 the words in this place Exod. 20. 7. and also. Deut. 5. 11. And though the word Magan signifies vain; yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekar, used by him in the latter part of the Commandment, signifies Falsehood or a Lie: and Ed shekar is a false Witness, Deut. 19 18. By which we may easily understand, that the Lord, in the●e words, forbids false swearing: and because, in swearing, we use God's Name and a false Oath is unjust, and, in respect of the end to which it was ordained▪ is vain: Therefore to swear falsely, is to take up, or use God's Name profanely, or in vain. An Oath is a kind of Testimony, §. III and of itself hath no sufficient power to prove any thing infallibly: therefore, as the person swearing is, such is the Oath. If God swear▪ we have infallible truth, because His Word, much more His Oath is infallible: Because He may both deceive, and be deceived. Yet the better the man is, the more credible is his Oath. And in matters which cannot be made evident by other proof, an Oath is the highest degree of confirmation: and more we cannot expect, when more cannot be done. Therefore, upon an Oath taken we rest. For an Oath, for confirmation, is unto men an end of all strife, Heb. 6. 16. In the Oath of man we have a twofold Testimony; one of man, another of God: and the Testimony of God is used to confirm the Testimony of Man. In this respect, an Oath is said to be a producing of God, as Witness of the thing sworn, and the word of Man. Divers Schoolmen▪ Casuists, and Civilians, and Theological Writers, both Papists and Protestants, agree in the Definition of an Oath, That it is a Calling of God to witness for the confirmation of a matter that is doubtful. This Definition implies, that the general nature of an Oath is Divine Worship: For to call upon God, is a part of Divine Worship, according to the first and second Commandment. The matter of it is something doubtful, or which may be doubted of, a matter of Controversy, or contradiction. For an Oath is needless in any thing, which may be evidently proved any other ways. The Form of it is to produce God, as a Witness of that which is, or may be doubted of: and He cannot be produced as a Witness, but by Invocation. The end is, to confirm that which is doubtful, by the infallible Testimony of God. Yet certainly, there is a more general nature of an Oath: for it should be so defined, as to comprehend all Oaths; not only the Oaths of Men or Angels, as this definition only doth, but the Oath of God also: For the Scriptures expressly testify, that God did swear; yet He cannot worship Himself, nor call upon Himself, though He did swear by Himself. Therefore an Oath in general, seems to be the confirmation of that, which may be doubted of, by that which is most certainly and infallibly true and granted by the Parties, to be assured for to be such. 1. The matter of an Oath is that which may be doubted of, yet is certain in itself, and aught to be certainly known to him that sweareth. 2. Ordinarily it's such a Proposition, as cannot be cleared by demonstration, or any other way. 3. The end of it, is confirmation to him that knows it not certainly. 4. This confirmation must be made by an higher, and an infallible truth: and such is the Eternal Being of the Deity, which yet can be no proof or confirmation, but to him that grants that God is, as all should grant. Yet in this definition, I humbly submit to better judgements. Here it's to be noted, that this Proposition, God is is higher and more certain to man then this, that God is so, or so affected ●o His Creature; or this, That God will do so or so, as He promiseth or threateneth. And as all Proofs are Per Notlus, so an Oath is. After this consideration of the nature of an Oath, §. IV follows the distinction of Oaths. For there is an Oath of God, and an Oath by God. An Oath, by God, is taken by Angels or Men. The Oaths intended in the Commandment, are such as are taken by Men: For the Commandment was given to Man. Of these are many Distinctions: For some are judicial, some extrajudicial; some 〈◊〉, some implicit; which, besides others, I pass by. The principal, and most usual, is that of Assertory. and Promissory. Assertory is of that which is past or present: A Promissory, of something to come: and this latter is often used to confirm Leagues or Contracts, public or private. And the thing doubted of and confirmed is the sincere intention of the Party, promising for the present, and the performance of the thing promised for the time to come. The confirmation, in both these kind of Oaths, is the same, and that, is by calling God to Witness. These, and all other Oaths, used by men, whether they be public, or private▪ presuppose the infallible clear Omniscience of the Deity, and His most perfect Justice: and the Party, swearing by that very act, pretends to acknowledge both, And upon this, credit is given, because he can bring no higher proof; and also it's supposed, that no man will forfeit his interest in God, as all perjured persons do. By this Act of Swearing we submit, and put ourselves into the hands of the great Judge, to punish or reward, condemn or justify us, as we shall, in this particular, prove innocent or guilty. For there is no Oath, but in some respect is execratory. Therefore it ought not to be taken, but upon due deliberation, and with that Reverence, which shall be suitable unto the Majesty of this supreme Lord, whom we call to Witness. And seeing no Oath, but By God▪ can be in many things a sufficient confirmation, therefore all Oaths ought to be By God at least by consequence, and taken in such a manner, as is agreeable to His Majesty. We are commanded ●o swear by His Name in the first Commandment, and with all due Reverence and fear in this: And to give this honour, and high respect unto any other, is Idolatry. This is a Reason why we may take an Oath from Idolaters, swearing by their Idols, and ●alse gods, whom they believe to be true god●; yet We must not swear by them. As for the Rites used in this Act; as, Putting the hand under the Thigh of him to whom the Oath is taken, as Abraham's Servant did, Gen. 24. 9 Or, ●ifting up the hand towards Heaven, as the Angel did, Dan. 12. 7. Or, laying the hand upon the Altar, according to the Custom of some places, or upon the Bible, as it is with us; they are indifferent, and not of the essence of an Oath. They seem to be added, to signify what a serious, solemn, and weighty thing it is to swear. The Sin forbidden, is not, to swear, but to swear falsely: for we must not take the Name of the Lord our God in vain; which, as you heard, is to swear falsely. A man swears falsely in an Assertory Oath, when he either swears that which he doth not certainly know to be true, or that which he knows to be false. For the thing confirmed by such an Oath, aught to be certainly known unto the Person swearing: In a Promissory Oath, he is guilty, who when he swears, either hath no intention, or no sincere and constant resolution to perform the thing promised: He also, who after he hath sworn, either forgets, or neglects the performance, or upon indifferent and unjust grounds, altereth his mind, and seeks unwarrantable evasions, and takes advantage upon imperfect expressions, and so doth manifest, that he doth not truly fear the Majesty of that great and glorious Lord, whose Name he used, that by it he might make men believe, and depend upon His Promise, confirmed by Oath. Thus far the Sin prohibited: The penalty threatened upon the sin committed, follows in these words, The Lord will not hold him guiltless that taketh his Name in vain: Where we have▪ the Sin, the Punishment, the Judge. The sin is, to ●wear falsely, and so to abuse and profane the Name of God, and that either in an Assertory, or Promissory Oath: For, in both, truth is required, and our Yea should be Yea, and our Nay Nay; otherwise we shall be guilty. The punishment is this, That we should not be held as guiltless and innocent. Where it's employed, that as we swear truly or falsely▪ ●o we shall be judged: and, not to be judged guiltless, is, to be judged, and also punished as guilty and that certainly, and unavoidably. For the Septuagint u●e a double Negative; Not, Not, intimating unto us, the true Sense to be this; that the perjured Wretch shall in no wise escape, but certainly shall be punished. The Judge is the Lord, who knows the Hearts of men; and, as a Judge, takes special notice of all sins, and especially of such heinous Crimes as Perjury is: And though such guilty persons should escape the hand of Man, yet they shall certainly feel the hand of God. The punishment due unto this sin is not only eternal; which certainly, if not repent of, shall be suffered; but also some Temporal exemplary Penalty▪ that men may hear, and fear, and know that there is a God, whole Throne is in Heaven, that judgeth the World. Thus He punished all Israel with three years' Famine, and seven of Saul's Sons with death, for his Perjury, 2 Sam. 21. 11. Zedechiah was guilty of this sin, and was fearfully punished for the same, even because he had violated his Oath, whereby he had solemnly confirmed the League made with the King of Babylon, Jer. 17. Not only the Holy Scriptures, but other Histories, relate God's just Judgement, executed upon perjured persons: for the flying Roll hovers over their heads, and shall certainly enter into the house of him that sweareth falsely by His Name: and it shall remain in the midst of his house, and shall consume it with the Timber thereof Zach. 5. 4. The time when, and the manner how they shall be punished, God hath reserved to himself. He sometimes makes use of the Magistrate: though with us, the Pillory is a punishment less by far then ought to be inflicted. But many times the Magistrate is in this particular too remiss, and many times is ignorant: yet God will in no wise suffer this sin to escape unpunished. Sometimes one who abhors the sin may be surprised, with fe●r, or violent passion (as Peter was) and may forswear himself; yet when he recollects himself, and re●lects upon his sin, he goes into some secret place, and weeps bitterly, because he hath offended his God. This cannot be so grievous an offender as others, who have little, or no fear of the Deity. There is great reason why this Crime should be so severely punished: §. VII For, 1. God name thereby is profaned: For it argues either plain Atheism, o● a great measure of unbelief; and a contempt of the Divine Majesty: and therefore must needs highly dishonour God. 2. It cuts in sunder the ligaments or bonds of humane society, and fearfully perverts judgement. So that if this sin be suffered, and not punished; God's name will be dishonoured, judgement perverted, leagues and contracts invalid, and few men can be trusted. For if an Oath, wherein a man pawns his soul, his interest in God, his Eternal estate, cannot be believed what can? There is also a Vain Swearing, §. VIII though true, which cannot be excused, but is here forbidden, though it be not so heinous as Perjury. Men in Swearing may take the Name of God in Vain several ways; but especially in respect 1. Of the matter, 2. Of the end, 3. Of the manner. 1. The matter may be of little or no moment, and such as is no ways fit to be confirmed by Oath; The subject whereof should be weighty, and of great importance. 2. The end of an Oath is to glorify God; to make that credible to others, which cannot any other ways be made sufficiently evident, and which is of special concernment; to do right to men; to direct judgement; to give others security, and such like: So that there is some kind of necessity of an Oath. But many times an Oath taken, tends not to any, or more of these ends: and the mat●er is such, as that it may be believed, or not believed, without any prejudice to God or man. In this case an Oath must needs be vain. 3. God's name is taken in vain for the manner, when men swear ignorantly without Knowledge of God, or the nature of an Oath; or without serious deliberation; or without reverence of God's glorious Name. For an Oath is dreadful, as Gods glorious name is dreadful: and our interest in him is all we have to trust to: and to pledge this, and give ourselves as hostages upon every trifling occasion is an high presumption, and desperate folly. Therefore common swearers are most grievous offenders, and ought not to be suffered in any civil State, much less in a Church Christian. And their sin is so much the more heinous, because at first it's so easily avoided, and the custom thereof prevented. For there is neither profit, nor pleasure, nor other worldly advantage to tempt them unto it. And there can be no such persons, but they must needs be Profane, and ungodly Wretches. Because the name of God is taken up in other matters, §. IX as in some kind of Charms, Sorceries, Witchery Conjurations, which are in themselves abominable and unlawful; therefore in this respect they may be reduced unto this Commandment, and here forbidden, though the things or acts themselves are against the first. So likewise the name of God may b● Profaned in some kind of Lots, Adjurations, Vows, Curses▪ especially when they are used without warrant, and Commission from God. Yet some kind of Lots, Vows, Cursing, Adjuration, are lawful, and no ways against this or any precept of God. Extraordinary Lots, such was that, which was used together with prayer in the choice of Mathias is, no doubt, agreeable to God's law, Act. 1. 24, 25, 26. Vows are promises which are made to God, whereby we bind ourselves to the performance of some service. If the thing be commanded; or indifferent, & in our own power, it is lawful: Especially when it is made with deliberation and reverence; otherwise it is not. Excommunication is a Curse; and if the cause be just, and the offen●e such ● shall deserve it; and it solemnly performed, it's not prohibited. So Adjuration in many Cases is not unlawful. And this is a general rule that to abuse profanely any thing sanctified by God is against this Commandment. Hither is referred Blasphemy: And by Blasphemy may be understood, not only words, but thoughts, and the disposition of the Heart. Yet many blasphemies are against the first precept. And there is blasphemy against God, Christ, the Holy Ghost, against the works, and words of God, against the 〈◊〉, against his institutions. Rabshakehs blasphemous words seem to be Atheistical, as denying the very being, or at least the universal providence, government and power of God. It was a special kind of Blasphemy of the Pha●●ses when they ascribed that miracle which Christ did by the finger of God, and power of the Holy Ghost to the Prince of Devils, Mat. 12. 24. There was in i● a complication of sins to be referred to several heads. All false Teachers; all ●sapn● wrist, or falsely translate Scriptures, have great affinity with swearers: For as Perjured persons make God so far as in them lies a false witness, so do these: and do not ●ear to make God the author of their abominable errors, and deny the truths contained in his Word. They will not receive that for the Word of God, which he hath testified from Heaven: and they will make that his word which is false, or was never testified by him. Whatsoever hath affinity with a false or vain Oath, so far, and in that respect it's here prohibited. And because swearing being one part of God's Worship, xv. 〈…〉 and sometimes by a 〈◊〉 is taken for the Worship of God in general, as Esay. 45. 23. & 65. 16. Psal. 63. 11. Jer. 5. 7. & 12. 16. Therefore all undue performance of any part of God's worship is here prohibited. Upon this ground to read the Scriptures, preach, hear, discourse o● the Word of God, and not with respect which is due to the Word of God must needs be guilty. To Pray, sing Psalms, give thanks, or praise God; to administer, or receive the Sacraments unworthily, and in such a manner, as shall not be agreeable to the excellency of these divine institutions, wherein we draw near to God, and God to us, must needs be an offence. And many do offend often in this particular, by ignorance, negligence, want of due consideration, and the profane, and irreverent disposition of the heart, either before we enter upon these divine services, or in the time of performance, or immediately when they are finished. The●e are the causes why these blessed ordinances make very light impressions, or none at all upon our Souls; or if these impressions are lively, they be soon razed out again. We should remember that in these acts of worship, we have to deal with God, and converse with him, as he with us, and we approach his Eternal Throne. And how much will it dishonour him, and derogate from his glory, to be so profane, irreverent, heedless in his very presence? And if we duly consider, we shall easily perceive how heinous the offence will be, in these performances to suffer our minds to rove, and wander, and to leave our hearts behind us; or come before him, and approach his Throne only with our lips, or worship him with base profane and indisposed Souls. There be some who by the outward carriage, pos●ures and gestures o● their body, pretend an high degree of reverence, zeal, devotion, humility in the service of God, and yet their 〈◊〉 are profane▪ corrupt, and unholy: and this is a kind of gross hypocrisy contrary to this Commandment. It's a matter of Lamentation to all God's Children that when they sincerely intent, and seriously endeavour to perform their Religious service to their God in a due and holy manner, yet cannot so fix their thoughts, continue their heavenly disposition, and raise and increase their devotion, but find their minds ready to wander, and be distracted, and their devotion to be interrupted, or abated: and in that respect acknowledge their defects in their best performances, and sue for pardon, earnestly desiring that state of glory, wherein they shall be free from all distractions, and worship their God with greater perfections. When we look upon the greatest part of Christians, and take notice of their carriage in the Worship of God, not only in private but in public; their outward Profaneness, and irreverence speak aloud the inward, profane, irreverent, and base disposition of their Souls. Yet though hereby God is dishonoured, and his worship polluted, they are senseless of any such sin even when the Judgements of God lie heavy upon them for this sin. We have an evident example hereof in the Corinthians, who for their unworthy receiving of the Sacrament of the Eucharist, were so severely punished, 1 Cor. 11. 30. Thus you have heard what sins are here prohibited expressly or implicitly. §. XI The duties commanded are easily understood by the law of contrariety. And for the better knowledge of them, we must consider, that God doth require, and command us not only to worship him alone, and with that kind of worship he hath instituted, but to perform his instituted worship in an holy and reverend manner. And this due manner of Worship is the thing here commanded. So that as God is the object, so his Worship is the subject of this Reverence, devotion, holiness, here required. And the first thing commanded is swearing truly, and in such a manner as that God may be honoured, and that the parties swearing may be innocent. And God in these words doth not command us to swear (for that belongs unto the first precept) but to swear tru●y, justly, and in an holy manner. For God foreseeing that the condition of man would be such, as that many times an Oath would be not only convenient, but in some respect necessary, he thought it fit to regulate the same. And therefore did command us. 1. To swear by his name, not by creatures or false Gods. 2. Because in judgements, leagues, and contracts, it was to be solemnly used with some Rite and ceremony; he therefore appoints to be a part of his Worship, and that not only to men but Angels. 3. Because it would not prove to be of no force and effect if not taken in due manner; in this Commandment he therefore prescribes the manner and binds to observe it. Not to repeat the Dictinction of Oaths, §. XII into public; private; judicial, extrajudicial; voluntary, imposed; I will only resume that of Assertory, and promissory, whether negative, or affirmative. In an Assertory Oath it's required. 1. That the matter confirmed by it be certain in itself, and certainly known to the party swearing: For if truth, and certain knowledge be required in our ordinary speech, and conference with others, when we affirm, or deny any thing, much more is it required in an Oath. 2. The matter must be of that weight and importance, as to be worthy of so high and divine confirmation: For God is not to be solemnly invoked, and attested in tri●les and matters of small moment. 3. It must be such as may be ju●●ly doubted of, and that there is a kind of necessity of an Oath for confirmation, both because it is of special concernment to determine it, and take away the doubt, and also there is no better way to do it than by an Oath. Otherwise, an Oath is needless; and such as be too hasty to swear when there is no necessity are to be suspected as false or profane wretches. 4. The party swearing must aim at that end, for which an Oath was ordained, and take it so as that it may end in the glory of God, and the good of man. Besides the conditions required in an assertory Oath, §. XIII as that the matter must be of importance, and there must be some necessity of it, there are some other qualifications necessary in a promissory Oath. For 1. The thing promised must be just, and lawful. If a man may not do, much less may he promise, and swear to do that which is unjust: Neither, if in this case we swear, can the Oath bind us; but becomes (ipso facto) void. For the ●b●gation of Man cannot be in force, when it's contrary unto, and inconsistent with superior obligation of God's Commandment. Hen●e that Axiom, Juramentum non ligat ad illicitum. No Oath can bind us to do that which 〈…〉, or not do that which he hath commanded. For it's contrary to 〈…〉 end of an Oath, to be Vinculum Iniquitatis, to bind to offend the supreme Lo●d. Therefore it's a fearful abuse, and profanation of an Oath, when men swear to conceal Treason, and bind themselves to do mischief; as those 〈◊〉 men did, who conspired to murder Paul, Act. 23. 21. It's true that by the variation of cirumstances, and other accidents and events of divine providence, that which was lawful in the time of swearing, may become unlawful be●ore the time of performance, and in this case God doth free a man from his obligation. 2. The thing promised by Oath must be possible, not only in itself, but to the party swearing, and so that prudent men may judge it to be in his power. Yet if by providence it become impossible to the party before the time of performance, he is free: But he must be willing, and surely endeavour the performance: for if through his own folly, negligence or wilfulness it become such, so that the cause is in himself, who might have prevented it, he must needs be guilty. Otherwise, Nemo tenetur ad Impossibile. 3. The party swearing must have a sincere intention to perform his Oath: and must carefully remember how deeply ●e hath engaged himself, and use his utmost endeavour to be faithful, lest God be dishonoured, his conscience wounded, his neighbour deceived and disappointed. And because an Oath taken before man should express the mind of the party swearing to them whom it concerns to believe him, §. XIV therefore both in an assertory, and also a promissory Oath, the words must be plain and full, so that they may be understood: for otherwise, if they conceal that which should be expressed, or express their mind doubtfully the Oath will be ●o little purpose: and if this be done of purpose to deceive, it's abominable. Therefore all Equivocations, and mental reservations are to be abhorred as contrary to the very end of an Oath. If these be used, all Oaths are Useless. For the party swearing speaks one thing but means another: and whosoever depends upon any such must needs be deceived. Neither is it safe for any man, after that he hath solemnly bound himself by a Promissory Oath to seek evasions, to disoblige himself by Curious, and nice distinctions, or straining or wresting the words. For we must consider that God will judge us. As in swearing, §. XV so in other things especially in Divine Worship, we take up the Name of God: And as in Oaths, so in other things, especially in religious services we must not take his name in vain; but perform them so, as that God with whom we have to do may be glorified. As fasting and prayer for vain glory to gain an opinion of our holiness, and to think to be heard of God for our many words, and repetitions are here prohibited, as also all formalityes in divine Worship; so, the contrary is commanded. And God requires a due disposition of heart, and a preparation before, this disposition continued in the act of performance, and an holy carriage after our devotions are ended. For as God is holy, so must we, when we draw nigh unto him, be holy. And this precept discovers an abundance of profaneness, hypocrisy, formality in most, and many imperfections in the best, when they worship before God. CHAP. X. The Fourth Commandment. BEfore I enter upon the explication of this commandment, §. I it will be requisite to premise some generals concerning the order, and relation of it to the former; concerning the reason, and cause of a Sabbath; and concerning the end. 1. The order is clear enough. For after that God had required subjection to himself, and secured his sovereign power in the First; instituted and appointed the services which man must perform unto him, prohibiting all superstitious inventions of men in the Second; and prescribed the manner how his institutions must be performed in the Third; he determins a certain time, wherein, all other business set aside, religious duties ought to be performed unto him in a more solemn manner, and that time consecrated in a special manner to his Divine Majesty in this Fourth. This is the order and connexion of this part of the Law with the rest, whereby we understand that this Commandeme●t presupposeth the former necessarily, so that without them it's nothing but a bare duration, and part of time, no ways different in itself from other times. And for this reason must of necessity derive its morality, so far as it is moral, from some thing antecedent. 2. The reason, §. TWO and cause why God did determine a certain portion of time, for rest and sanctification, follows in the second place to be considered: and it's the condition of man in this life, which is such, as that it did in some sort necessarily require it. For man in innocency had his secular employment, if we may so call it. For he was put in Paradise, and in that Garden God had planted Eastward in Eden, to dress it and keep it, Gen. 2. 15. And this work must take up some time. But since his Fall, he must eat his bread in the sweat of his face: and as his necessities, so his worldly employments are not few; but so much of his time is taken up in these earthly works, that he cannot keep a perpetual Sabbath to his God, as we hope to do in Heaven. For this cause God in his Wisdom thought it fit to measure out of his time a determinate portion, wherein man must sequester himself from the business of the World, and spend the same in his better and diviner employments. What portion was fittest, and sufficient neither too much, nor too little, he only knew, as He only had power to limit it, and bind man to the Sanctification of it. The Jews observed one day in seven, in a certain order, so likewise do Christians, though the seventh day of the Jews was the last, as Christians is the first of the week, as our weeks are now reckoned. And if any people in the world, then surely Jews and Christians had their warrant for the observation of holy times, from Heaven. What the Patriarches from Adam to Moses did in this particular, we cannot so clearly determine, because the Scripture in this point is silent. That God set a special Character upon the seventh day of creation is evident, Gen. 2. 2. 3. Because having finished his glorious works in six days, he rested the 7th. and blessed and hallowed that day, and so he did none of the rest. Some take it for certain, that God even then instituted the Sabbath: and others do think it probable that God from the beginning required of man the 7th. part of his time, and the 10th. part of his goods for his service; and reserved both as a chief rent to be paid to him as chief Lord, in acknowledgement of his supreme dominion. If reason were consulted, it could not deny, but that these are due to God; especially if he require them by a command: If Scripture which is a rule above humane reason; some think it might be demonstrated, that God did command Man to gave both in all times. Yet to give both, is not moral but positive. That is properly Moral which is intrinsically good, just, necessary, and such as directly and immediately makes a man better; and that which is good in this manner cannot any ways be performed by a wicked man, or an hypocrite. Yet the tenth of a man's goods, and the 7th. of his time, may be given to God by a Cain, by an hypocritical Pharisee: though with an heart rightly qualified they cannot be offered to God by such kind of persons, whose very hearts are corrupt and depraved. That which is just and holy in itself, and renders a man acceptable to God is of universal, and perpetual obligation from the beginning. If any particular duty afterwards become such by virtue of God's command, though the matter of the duty and the thing commanded in itself be not intrinsically just, than that duty is not moral but positive, and receives its morality, ab extrinseco from God's Command, not from the nature of the thing. In respect of this Morality not only the Sabbath, but the Sacraments and the precept concerning the Tree of Knowledge, of good and evil, may be said to be moral: and so moral and ceremonial Laws, which are really different should be confounded. Yet if any will call such commands Positively moral, I will not wrangle about words: Yet I must say that term Positively moral is not proper nor accurate. As in Grammar there be words which derive their signification, and in Logic arguments which receive the force of arguing from Primitive; so even in this decalogue, which we call the moral law there be Commandments which derive their morality from others, and all from the first. Yet this is the difference between such Commandments, and others which are purely positive, or ceremonial, That these derivatives have a nearer connexion with pure morals, and conduce more effectually to pure justice and holiness, than these positives do, whose matter in itself is indifferent and no better. The end of this Commandment, §. III in the third place, is, to preserve Religion, and the Worship of God; which, without the observation of set, and determinate times, would soon decay and determine. And we find, that they who usually neglect Sabbaths and Sanctified Times, are profane and irreligious Wretches. God knew this better than we do, and therefore so strictly required the Sanctification of the Sabbath. Persons who take liberty in their own Families, to neglect the constant times of Prayer, and serving their God in private, and are left to their liberty ●or public Worship, in a short time prove little better than Heathens. The end of the Sabbath, to the Jew, was constantly to worship God, in remembrance of Creation, and deliverance out of Egypt, Deut. 5. 15. and to distinguish them from the Heathen, who had forsaken that God, who created Heaven and Earth, and worshipped Idols: and their Sabbath tended, and did conduce to these ends. The Christian observes his Sabbath in remembrance of Christ's Resurrection, and his Deliverance from Eternal Death thereby, and consecrates himself in that day, the more solemnly unto that God▪ who hath not only created but redeemed him. And take away their Sabbath-Christian, their Religion is not likely to continue long. To enter upon the Commandment; It's Affirmative, and includes a Negative: §. IV and in the same we have 1. The Commandment itself. 2. The Explication of it. The Commandment itself, is brief, and delivered in few words. The Explication is large. The words are these, Remember the Sabbath-Day to keep it holy, Exod. 20. 8. Keep the Sabbath-Day to sanctify it, Deut. 5. 12. Remember, in the former place is explained in the latter, by the word Keep; which word, according to the Hebrew, Chaldee, and the Vers●on of the Septuagint, sometimes signifies, to have a special care to keep or observe a thing, and the Arabic word b This word is used by the Syriack Translator. Natar, is of the same signification: And the meaning of it is; Have a care, and take special heed to sanctify the Sabbath: For when we are forgetful of a thing, we neglect it. To remember a thing, is sometimes to do it, if it be a thing to be done: as when God saith, He will remember His Covenant, it's meant, he will be careful to keep and perform it, Gen. 9 15. God had a special reason to prefix this word, which signifies or imports special care and heed. 1. Because Religion did so much depend upon the Sanctification of the Sabbath, and man's Salvation upon Religion. 2. I believe the Israelites in Egypt had much neglected the Sabbath and Holy Times; neither if they had been careful, could they so well observe them, because of their cruel Bondage. 3. Some of these Israelites, contrary to God's Command, went out upon the Sabbath to gather Manna, as though that had been an ordinary 〈◊〉 and God did signify himself much herewith displeased, Exod. 16. 26, 27. 〈◊〉 hence no man can conclude an higher degree of Morality, in this 〈◊〉, then in others: For of the four first, it's least Moral. Thus far it is 1. As it's commanded by God. 2. As requiring a special and more solemn performance of Moral Duties. 3. As necessary, for preservation of Religion amongst men. The Sabbath-Day:] The word, §. V Remember, take care, and hee●, is but general, though a special Item; yet here it's specified by the Object, The Sabbath-Day; and the end, the Sanctification of it. For the thing to be remembered, and so carefully observed, was the Sanctification of that time. The word Sabbath, taken from the Hebrew Language, and used in many Languages of the World, signifies 1. By itself Rest. 2. Joined with the word, Day, a time of Rest. 3. A certain determinate time of Rest. 4. An Holy Rest not a rest from all Works, but such as are secular. 5. The word, Day, doth distinguish it from Years, and Months, and Weeks, as greater and longer times; and from an hour, as a shorter measure of time: And because it may signify, either a natural day of 24 hours; or as it is an artificial day, so far as it is a time of work, and is opposed to a Night, which is a time appointed by God for man to rest in. For here it's differenced from those six days wherein man may labour, and do his secular works, which also had their several nights, and times of rest, from the Creation. And as our secular●work, on other days, is not confined merely to the time of Light, natural from the Sun approaching unto, or appearing in our Horizon; no more is this Sabbath-Day. Yet God did not take from it, nor deny man, in it, a Night, as a time of Rest. And men, in these things, should not be more precise than God would have them to be. It's not material, whether we turn it, The Sabbath; or, A Sabbath, though The Sabbath is more emphatical, and more agreeable to the Hebrew, Chaldee, Septuagim; all which put a double Particle, One upon the day; another upon Sabbath, Remember The Day of The Sabbath. This word, Sabbath-day, doth not determine, whether it should be one day in a Year, or in a Month, or in a Week; Whether it should be the first, or last of a Week, or any of the intervenient Days: neither doth it inform us, when the Week begins or ends. Yet that People of the Jews might easily understand, that he meant that particular Sabbath-Day, wherein they were prohibited to gather Manna, which God denied to give them that time. And if they had been ignorant of this, they might easily know, that it signified such a time, as God should determine, and judge sufficient, for preservation of Religion and His Worship, and yet leave a competent portion of time for man's necessities. This appears by the Explication following. For all this, I do not think, that God did ever make such account of this or that seventh day, as that one and the same should be of necessity, and of universal and perpetual Obligation to Jews and Gentiles: Neither is there any Morality in the number of seven, or any necessary dependence of the continuance of Religion upon this or that seventh day. The light of Natural Reason seems unable of itself to know this time; yet if it be once revealed by God, it cannot but acknowledge the Equity of it. It may dictate unto us, that if God once determine the time, that time is the fittest. The Heathens might have some Astronomical knowledge of the seventh day; but Theological they could have none, except by Tradition. To sanctify it] This is the principal part of this Commandment, §. VI and of man's duty, To sanctify this day. But it's one thing for God, another thing for man to sanctify it. God may hollow it by his practice, as he did the first 7th. day of the World; or by his institution, and command: For his command, institution, designation of the day makes it relatively holy, distinguisheth it from, and advanceth it above other days, and binds man to honour it in his practice. Man sactifies it, for that is the sanctification here intended, yet presupposing the former. 1. When he esteems and accounts that day such as God hath made it. 2. When not only he rests from secular works, but applies that time to the due performance of those heavenly services, which God requires of him especially and principally on this day. It's a time wherein the soul must be more employed than the Body: it's a time wherein we must converse more with God than men, with Heaven than with earth: it's a time ordained not for the temporal so much, as the spiritual, and eternal good of man: it's a time wherein we must not only cease from our worldly labours, business, employment, which take up, and toil the body, but sequester our hearts from worldly thoughts, cares, affection's, which distract our minds, and diviner faculties. Thus instituted of God, and thus hallowed of man, it's the best, and most excellent, and noble part of our time, and resembles in some degree that eternal Sabbath, which we hope to hollow more perfectly in heaven: When we shall be free from all sin and sorrow, and Rest ourselves with unspeakable content and joy in our God This will be that glorious Festival, and Holiday, the Sun whereof shall never set but ever shine! For it shall have no end! But this Blessed and Eternal Sabbath is not prepared for profane wretches, who neglect to serve their God on earth, but for such as shall be most careful to sanctify God Sabbaths in this life. For the more careful we are of the one, the more sure we may be of the other. The sum of the Commandment, is this; That whatsoever time God shall determine and design to man for a Sabbath, man must remember it, and be very careful not only to rest in it, and forbear his secular employments therein, but he must be careful to sanctify it in the holy performance of Heavenly services without distraction. After the words of the Commandment follows the explication, §. VII Wherein God, 1. Explains the word Sabbath Day, and determins in particular what day he meant, and singles it out from amongst the rest. 2. Teacheth him how to sanctify it. 3. Gives the reason why he did determine upon that day for Rest and sanctification rather than upon any other. So that in the words following we have. 1. The determination, of the day. 2. The sanctification, of the day. 3. The reason of both. 1. The determination of the day is in these words; Six days shalt thou labour, and do all thy Works; but the 7th. Day is the Sabbath of the Lord thy God. Herein He 1. Takes out of man's time Six days, and assigns them for secular employments. 2. He pitcheth upon the 7th, which he appropriates to himself, and designs for the Sabbath. The former words; Six days shalt thou labour and do all thy works, are neither a Command, nor a Permission, nor a Toleration, nor indulgence in strict sense, whatsoever they may imply. But the proper intention of them is to single out six days, that God may let us know that none of them is the Sabbath, but the 7th. following. They first presuppose that measure of time we call a week, according to the number of the first seven days of the World which God created in six days, and ceased from Creation the 7th. 2. They imply that the Sabbath is weekly. 3. That it's none of the Six days. In these six day's man may labour and do his Work, and all his Work. By Man's Work may be meant, 1. The work of sin in opposition to the Works of God, and of the Spirit, which are contrary: and as God never gave any liberty, so he never granted any time for sin. From sin we must keep a Perpetual Sabbath. 2. Man's work is his labour and employment in the affairs of this world, which are lawful, and in themselves no way unlawful. They are not only lawful, but, in the time allotted by God, necessary; and he that neglects them shall offend. And by this work is not meant only the toil of the body, but the thoughts, cares, and consultations of the soul: which both are unlawful on the Sabbath, not only because God hath exempted all that time from them, but also because they will distract and hinder us in the work of Sanctification. As these words are no command; so they are no prohibition of serving God and sequestering some part of the Six days for performance of heavenly duties. For as man upon the Sabbath, may eat and drink, and do works of necessity, mercy, and charity; so upon these Six days, he may and must serve and Worship his God, and single out some parts of them for that purpose. Every day we should present ourselves before our God, and converse with him, and make some part of it a Sabbath. And if by God's gracious providence our condition be such, as that we enjoy a larger measure of this secular time then ordinary, so that we have leisure to sanctify the same, our sin is great, if we neglect the opportunity, and spend our precious time in idleness, vanity, and sin, or needless business of the world. We must not neglect the duties of our calling; and our necessary employments, or spend our spare time only in contemptations, and devotions, so as to omit the opportunityes that God hath given us to do good to others. But we must take heed le●● we turn our Religion, and continued devotion into formality. And whereas it's said; Thou shalt do (all) thy, Work. By the Particle, (all) may be signified all kinds of secular works, though they be many, and various, according to the multitude and variety of employments, which are honest and beneficial, or any ways convenient for man. God excepts not any; he gives full liberty and latitude as man's condition shall require. Yet man should be so provident, and so diligent especially if he have multitude of Businesse●s, as to finish (all) his works in the Six days, so as not to entangle, or distract or hinder himself in religious services, and the sanctification of the 7th. day. Neither must he cast himself so into straits, as to impose upon himself necessities upon that day, wherein both body and mind should be free and prepared to Worship his God. For though works of necessity may be done that day, yet no man that shall create necessities unto himself can be excused. The next words, § VIII (But the 7th. day is the Sabbath of the Lord thy God) inform us of three things. 1. That the Sabbath is one day in seven. 2. The Seventh. 3. That this Sabbath is the Lords; not only because he rested in it, and did bless, and sanctify it; but because though he be Lord of all time, yet he hath separated it from other days, and challengeth a special propriety in it, so that man must not have so much as the use of that time for his work, but must consecrate it to God's work: And to engross this day to ourselves for worldly employments must needs be Sacrilege. That which is the Lords, must be given unto to the Lord. Yet here it may be a question; When the Sabbath did commence, and which was the first day from whence we must begin to number till we come unto the 7th, To say that this day which God Commanded Israel to observe was the 7th, day of Creation, wherein God rested, it's hard to prove. That it was the 7th. weekly from the first falling of Manna is certain; and so no doubt, they understood it. But whether that fell out to be the 7th, of the Creation, who can tell? It might be so, and it might be otherwise. Yet herein we have no need to perplex ourselves. As they knew their Sabbath, so we do ours. Time in itself is neither holy, nor unholy. It's holy (ab extrinseco) from God's command, and man's observation of i●. Let us be careful to do our duty which is sincerely to sanctify our 7th. day, which is the next thing in the explication. 2. In it thou shalt do no Manner of Work, § IX or, thou shalt not do any work. In the former Six days all work, any work except the work of sin might be done; in this, not any work. And in these words, with those which immediately follow, we may observe and consider. 1. What it is to sanctify. 2. Who the persons be that are commanded to sanctify this day. 1. The sanctification is understood by the cessation and rest. The rest is, we must not do any work; where by work is meant secular work, such as may be done lawfully in the six days. These are not only such works as toil the body, but also such as distract▪ and take up the Soul. Therefore here is forbidden travailing, and passing from place to place, either on foot or horseback, or any other ways; all labours of husbandry, of trades, and manufactures; all secular studies, and exercises in humane learning, all consultations debates and resolutions about State-affairs; all judicial proceedings in secular Courts; all plays, sports, recreations, which either toil the body or distract the soul, and take up so much of this holy time as secular businesses do; all thoughts and cares about worldly things, all words, and conferences, so far as they are inconsistent with the holy observation of the time. For man's works imply all these. Yet this clause doth not prohibit such works, as are no ways profane, but rather tend unto the sanctification of the day. The Jews might circumcise upon that day; The Priests might kill their Sacrifices, and make their fires to burn them. The Disciples must pluck ears of Corn, and eat them: Our Saviour might heal the sick. Any man might Water and fodder his Cattle, or lift up a beast fallen into a ditch, or deliver man or beast out of danger. All which inform us, 1. That necessary works, and such as tend to the preservation of man or beast are lawful to be done this day. 2. That all such works as tend to the sanctification may be done likewise. People may travail to the place of assembling, to hear the Word of God, to pray, to perform holy duties. The Minister may study to prepare himself, may preach, and teach, and do other ministerial works, even unto weariness. We may eat, and drink, refresh ourselves, visit the sick, heal them, administer Physic, relieve the poor, and not profane the time. This was the Rest: Yet what was the end of this Rest? For this was but to prepare and make way to a far more noble work, to which this rest was subordinate. For surely 'twas not God's intention to command man to cease from his secular works to do worse, or to do nothing. For if the thing commanded had been only rest, than a Beast might keep the Sabbath as well as Man, and receive as much benefit from it. Therefore this time was subordinate to an higher end than rest: and rest was ordained for a diviner employment, as the service of our God, and the sanctification of our souls. For we must Remember the Sabbath day to sanctify it: But it cannot be a Sabbath except we rest; it cannot be sanctified except we apply, and consecrate that time of rest to God and the service of his glorious Majesty. The Jews were directed by the Prophet how to observe a Sabbath in these words: If thou turn away thy foot from the Sabbath, from doing thy pleasure on mine holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then thou shalt delight thyself in the Lord, Esay. 58. 13. 14. In which words we have. 1. A Precept. 2. A promise of Reward. The matter of the precept is the sanctification of the Sabbath, by which Synechdochically is understood man's duty unto God. For to sanctify the Sabbath sincerely includes all the duties of the first table, which have God for their immediate object. In this sactification we may observe. 1. The quality of the day. 2. The observation of it. 1. The qualities are these: 1. It's a Sabbath and day of rest. 2. It's God's day. 3. It's holy, God's holy day. 4. It's honourable, and more excellent than other days. 2. The observation requires, 1. That we rest, and that▪ 1. From our sin, and our vain pleasures. 2. From our own Labours, Works, Words, and all secular acts. 2. That we consecreate it unto God with joy and delight, so that our observation may answer the quality of the day, and tend to the glory of God. The persons charged with this Duty, § VI are, 1. Every one who is sui juris, and can dispose of himself for labour and rest. 2. Those persons are either Superiors, or Inferiors. Superiors are either private, as Parents and Masters of Families; or public, as Magistrates and Governors: And these must 1. In their own persons rest and sanctify this day. 2. They must cause others, subject to their power, so far as in them is, to do the like: For as they are charged, so they must have care of the persons subject unto them, and use all means to cause them to serve their God, and obey Him, as well as themselves. In this respect it's true, that Magistratus est custos utriusque tabulae, and so is every Superior invested with power. The Inferiors, are either rational, or irrational. Rational, are either members of the Family, or of the State, or Church, or Strangers. Members of the Family are either Children, as Sons and Daughters, or Servants, as Man-servants, Maidservants. Strangers, are either strangers in a Family, or in a City, and they may be Native or Aliens, and Aliens may be Proselytes, and incorporate, or not incorporate. Irrational, as Ox or Ass, or any Beast that is used for travel, or labour, in carrying▪ or other Works of Husbandry. This last of Brutes is not so to be understood, as though the Law were given to Brutes, and irrational Creatures: For they are not capable of Laws. The Law is not given to them, but of them. It's given to Man, who is the Owner and Master of the Beast. 1. That he might be merciful unto his Beast: For God will not have man to be cruel unto his labouring and harmless Beast: For he that is cruel to these will be cruel to his Servants, and such as are under his power. 2. Because his Beast could not be used for Travail, Carriage, Draught, Ploughing, treading out the corn, or other service, except some man, as the Master, or his children, or his Servants direct them, and make that use of them. And from hence it's evident, That one end of this Commandment was the refreshment of Man and Beast: and God, in this, had respect unto poor Servants, who might by cruel and covetous Masters be abused and oppressed, and also debarred from the service of their God, to the hazard of their poor souls. Poor Servants had Souls, as well as the best, were bound to serve their God, and had as much need of Spiritual comfort, as free men, or their Masters. And in those days, if any Servants were under cruel and profane Masters, their case was lamentable: For being either taken in War, or sold, or born Servants, their Masters might force them to labour that day, or to suffer cruelly, if the Magistrate did not relieve them. These words signify, that no man in power should suffer any, Subject unto them, to profane the Sabbath, so far as they could hinder it. Neither did this charge unto Superiors excuse Inferiors, who had liberty to sanctify this day, if they did neglect, or profane it. And such as were restrained, were bound to use all means to obtain this liberty to serve their God. To say, that this Commandment was given of Servants, not unto Servants, is not true: For than it would follow, that if they had good and Religious Masters, or such as would permit them to observe the day, yet they were not bound unto that duty, neither did they offend, if they did profane it. So far, indeed, as they were merely passive, and subject to the absolute power of their Superiors, who would in no wise suffer them to rest, and sanctify this day, when they desired it, and they should every way endeavour to enjoy this liberty, and after all this could not, than the sin must lie upon their Masters and Superiors, upon whom God would charge it, and that heavily too. And let all Inferiors who enjoy this liberty, be thankful to their God, who hath showed such great mercy to them. The reason of the Institution of the Sabbath follows; § IX And it's from the end, which, in general, is the remembrance of some great and glorious work of God, for which he ought to be praised and glorified. One Reason why the Israelites must rest, and also give liberty to their Servants to rest, is, because they themselves were Servants in the Land of Egypt, and had little intermission granted them either for to refresh their Bodies, or sanctify Holy Times. And this very rest and liberty might put them in mind of their great deliverance, and stir them up to thankfulness upon their Sabbath-days, Deut. 5. 15. Another Reason, and the same more general, was, from the great work of Creation, worthy of eternal remembrance. And herein God is a Pattern, and proposeth his own example unto man for imitation; that as he in six days created Heaven and Earth, and rested the seventh day, and so sanctified, and honoured it above other days; so man might labour six days, and rest the seventh, and sanctify it to the Lord. This example doth more distinctly and clearly inform man, that the World was not from everlasting, but had beginning, and that God did create it, and so became the universal and supreme Lord of Heaven and Earth, by the Work of six days. The seventh day, wherein he rested from his work, was a fit time for man's rest, that on that day man might contemplate the glorious Works of God, acknowledge God to be the Creator, and every Sabbath say, Thou art worthy, Oh Lord, to receive glory, honour, and power: for thou hast created all things, and for thy pleasure they are, and were created, Rev. 4. 11. Besides the example of God's labour, rest, and Sanctification, He knew that six days in the week was a fit proportion of time for man's secular works, and one in seven, for Diviner Employments. And this is given the reason, why God sanctified the seventh day, and blessed it, because that after, in six days, He had created Heaven, and Earth, He rested the 7th day. And howsoever this great Work of Creation is never to be forgotten by Man, yet because to sinful man, the Work of Redemption is a greater blessing; Therefore the first day of the Week, being the day of Christ's Resurrection, and the Restauration of Mankind, is more to be observed and remembered. The Lord said unto Judah, Behold, the days come, when it shall be no more said, The Lord liveth, which brought up the Children of Israel out of the Land of Egypt; But the Lord liveth, that brought the Children of Israel from the Land of the North, etc. Jer. 16. 14, 15. So it may be said to us Christians, since the time of Christ's glorification, That it shall be no more said, the Lord liveth, that in six days made Heaven and Earth, and rested the 7th day: But the Lord liveth, who after His Death and cruel Passion is risen again, and hath redeemed sinful man from Hell, and Eternal Death. For if two great Blessings be received, one after the other, the latter, and the greater is more to be remembered, and the time thereof rather to be observed. Therefore we do not observe the 7th day, wherein God rested from the Work of Creation, but the first day, wherein Christ rose again, and rested from His Work of Humiliation. And though therein we do not forget the Work of Creation, yet we rather remember the Work of Redemption, and glorify our God for the same. From this Explication of the Words of God we may understand, § XII what is here commanded, and what is here forbidden. The things commanded are two: 1. Rest, For we must remember a Sabbath, and in the same we must do no manner of work. 2. Sanctification, For we must remember the Sabbath-day to sanctify it. Rest, is twofold. 1. Of the Body. 2. Of the Mind; and in both these we must rest. 1. The Body must rest from secular works, which hinder and disturb us in the service of our God. 2. The Soul must cease from such Thoughts, Cares, Meditations, and Affections, which as much distract us in the Worship of our God, as labours of the Body do. Again, bodily works of man, as man endued with understanding, cannot be done without the Soul, attending, directing, and moving it, much less can Heavenly Duties be performed without the Soul, which in the time of these Services must be drawn off from the World, and fised upon far more excellent Objects. And because many Games and Sports, which are accounted Recreations, do as much toil the Body, and distract and take up the Soul, as secular Works do, therefore we must needs judge them to be contrary to the Rest here commanded. And our very words of Conference and Discourse, upon this time, may be such, as are neither consistent with the Rest, nor the Sanctification required in this Precept. Yet this Rest is not to be so strictly taken, as though all kind of Work, and Bodily Labour were unlawful on this day. Therefore, 1. Works of Necessity may be done this day: and which those are, the Light of Reason, is sufficient to determine: as to save Man or Beast, in danger to receive harm or p●rish, if not that day relieved. Therefore, the very Pharisees, who were so precise in the observation of the outward Rest, could not deny unto our Saviour, but that upon the Sabbath it was lawful to lift a Beast out of a Pit or Ditch▪ into which it was then fallen. And upon the same ground, it cannot be unlawful on that day to fight and defend ourselves, against an Enemy. 2. Works which tend to the refreshment and ordinary preservation of Man and Beast cannot be unlawful. Therefore, on this day we cloth ourselves, and take our ordinary food and repast; and a Beast may be watered, and fed this day, as well as others. 3. Works which tend unto the Sanctification of the Day are not prohibited: For we may travail unto, and return from the places of public Assemblies for Prayer, Reading, Preaching, and other Divine Services. The Priests, under the Law, did kill their Sacrifices, and so profaned the Sabbath, and were blameless, Math. 12. 5. And it was thought no profanation, to circumcise an Infant upon that day, Joh. 7. 23. Of this nature is the toil and labour of the Ministers in their several Congregations. 4. Neither is any work of mercy, as visiting the Sick, administering Physic, relieving the Poor, and such like, contrary to this Rest. And the reason of all this is, because the Sabbath is for man, and not man for the Sabbath: and therein God intended our good, not our hurt. The principal thing required, is the sincere Worship of God, from an heart seriously bend, and inclined thereunto: nor the performance of some outward piece of service, in such a precise nick of time▪ Yet we must take care always to have a sanctified heart, and a desire to sanctify the same, and what we lose one time, we must endeavour to recompense at another. The second Duty here commanded, § XIII is Sanctification of the Day: and this is the principal Duty ●o which Rest is subordinate. For as there can be no Sanctification without Rest; so there can be no Rest acceptable to God, but that which tends to Sanctification: An Holy Rest is the thing here commanded. It must be the Rest of a Man, and not of a Beast, and the Rest of an Holy Man, as Holy. Therefore, this Commandment presupposeth Man to be habitually sanctified: For an unsanctified man cannot sanctify a Sabbath, as God requires it to be sanctified. This Sanctification consists in the performance of Holy Duties in the Worship of God. The Object of this Worship, must be God alone: The parts of the Worship must be such as He hath instituted: and the acts of Worship must be performed by persons, who are sanctified, and in an holy manner. And to consecrate this 7th Day to these Holy Services, is the very thing here prescribed. Therefore, to this Sanctification is required, 1. A knowledge of the day, that it's determined by God. 2. A preparation of the whole man, with a desire and resolution to observe it. 3. An actual application of that time, to a performance of Religious Duties: and whatsoever Works tend most to the glory of God, those do most sanctify the Day. This is the reason why Christ's miraculous Cures did not profane this day, and that Works of Mercy are so suitable to this time. Though public, and Congregational Duties are principally intended; yet Family, and Closet-Duties are required: and though other days may be sanctified and observed, as times of Humiliation or Thanksgiving, yet this is done upon a more, general ground, and not by virtue of this Commandment, which is confined to the Seventh Day. What the particular services of the Sabbath be, I need not mention: For they are such as God hath instituted; and the principal are Word and Prayer, as you heard in the Explication of the second Precept. The sins here forbidden, are, 1. All profane and sinful thoughts, § XIV words, and deeds, which unhallow all times, and especially this. These are sins in the six days, but more heinous sins on the seventh. 2. All secular thoughts, words, deeds, which are contrary unto, and non-consistent with, the Rest and sanctification of this time, and with Diviner Employments. These are lawful at other times, unlawful in this. 3. The neglect of Holy Duties in this time of Rest. For though we should rest this day, not only from all secular labours and works, but also from worldly thoughts, and motions of the mind (if it were possible) and not apply ourselves to Religious Worship; yet the Day remains to us unsanctified. 4. All profane Sports, yea, and all Recreations, which hinder and distract us in the service of our God. 5. All Hypocritical, all irreverent; yea, all imperfect performance of Holy Duties. Men may be strict, zealous, devout in the outward parts of Religion, and yet stand at a great distance from their God. For God requires not any kind of Sanctification of this day, but that which is hearty and sincere. And because our best service is imperfect, therefore we can keep no perfect Sabbath on Earth: that is reserved for Heaven. Let us therefore endeavour the best, aim at perfection, desire pardon of defects, and long after the estate of glory; wherein we shall perfectly hollow an Eternal Sabbath before the Eternal King. There he many causes of the profanation, § XV and impediments of the Sanctification of this holy time, and we should take notice of them. 1. Some are Atheists, who are devoid of Faith, and the fear of God. These believe not, that there is a God who will judge the World, and render to every one according to their Works: They fear not His Divine Power and Majesty. They have no care to worship Him. They persuade themselves, that all Religious Service is vain, and that the Worship of a Deity hath no better reason and ground, than the fancy and conceit of some precise superstitious Fools. They think that the Rest, and Sanctification of every 7th day, is a needless expense, and loss of time, to the hindrance and neglect of many considerable businesses. 2. Some, though not so profane, do not consider how much the Preservation, and continuance of Religion, depends upon the observation of Holy Sabbaths. Take these away, you shall by Experience find, that Religion will decay, and that in a short time. We, by the Light of Nature, may easily understand, that there is a time necessarily required for the dispatch of all business: and if so, than the Religious Service of our God, and the Salvation of our Souls, are the greatest, and most weighty business we have to do in this World: and therefore do of necessity require, and may justly challenge, not only some time, but a competent and due proportion of time. Yet we find, that men of great understanding, and very prudent in these Earthly things, are very inconsiderate and imprudent in this particular. 3. Some take no notice of those Characters God hath imprinted upon some days, and by some glorious work done on them, honoured them, and made them more excellent than other days. They do not consider, that the Jews being the people of God (from whom Salvation was) observed, and that according to God's Command and Example, one day in seven; and that Christians, from the Apostles days, have consecrated the 7th part of their time unto God, and that by sufficient Warrant from Heaven. And this forgetfulness, and want of consideration, is one cause of their neglect, and disesteem of the Sabbath. 4. Some do know, believe, and profess these things; yet are Worldly-minded, negligent in matters of Religion, and at all times, and so on the Sabbath are indisposed to Heavenly Duties: so that they hollow no time, and unhallow this sacred time, which God doth arrogate to himself. And such as being Earthly minded, are most active in secular business, are most careless and negligent in the observation of God's Sabbath. 5. The want of preparation before we enter upon the Sabbath, and Divine Service, our careless carriage in the performance of Holy Duties, and our intermixing of secular business, profane thought and discourses must needs abate, and that very much of the sanctification of the Day. 6. Some are persuaded that all days, since the abolition of the Jewish Polity, are alike: and therefore it is Jewish or Superstitious, to observe any determinate time, and to prefer one day above another. 7. Some, out of a Spiritual Pride, and high conceit of themselves, as above all Ordinances, neglect Sacraments and Sabbaths, as far below their high attainments. The Reasons to persuade us to sanctify the Sabbath are many, § XVI and in general, the same with those which bound the Jews, and therefore must be sought in the Old Testament, in Moses, and the Prophets. 1. God commands us to sanctify His Sabbath, and repeats this Command many times. And though their Weekly Sabbath was not the same with ours, for the particular Day; yet the end, and many particular Duties of Sanctification are the same. 2. As the Jewish Religion, so the Christian, depends much upon the Sabbath: and as theirs was necessary for the continuance of their Religion, so ours is for the continuance of ours. 3. God did severely, and many times, prohibit the Profanation of this sacred time. 4. When, and where it's neglected, and profaned wholly, or in part, there Religion decays accordingly, and that in a short time. 5. He hath promised to such as shall observe his Sabbath, many, and great Blessings, both Temporal and Spiritual, public and private, to particular Persons, Nations, and Commonwealths. And in these Promises, he did not so much regard this or that 7th day, as the continuance of Religion, by the Sactification of such Times, as he himself should determine. 6. He hath threatened most fearful Judgements to be inflicted upon them, who shall, by neglect of Holy Duties, or by Worldly and Bodily Labours, and Employments, or any other way, profane the same. 7. According to these Promises and Threats, he hath dealt not only with private Persons, but Kingdoms, and States. For he hath blessed such as did observe the Sabbath, and cursed such as did profane it. This is evident, not only from the History of the Scriptures, but from his Judgements, in all Times. We might easily, by observation, understand it in our Times: It's somewhat remarkable, and not altogether to be neglected, that even in this Nation, upon the public allowance of Sports and Recreations upon the Lord's Day, which is our Christian Sabbath, Civil and Bloody Wars, and ruin of the Royal Family, should so shortly follow▪ and that the hand of God should be most against those, who by Writing, Words, or Practise, had maintained the lawfulness of that Doctrine. I forbear to cite the particular places of Scripture, whence these Reasons are taken and the Examples of God's Judgements; because this is done already by many others, who have written of the Sabbath. Before I conclude this Doctrine of the Sabbath, § XVII it will be expedient to say something of the Lords Day, which we Christians observe; and, as Christians, are bound to sanctify. These things, I suppose, will be granted by rational and impartial men, 1. That we under the Gospel, are as much bound to serve and worship God, as the Jews were under the Law. 2. That the Lordsday is as necessary for the preservation and continuance of Religion as the Jewish Sabbath was. 3. It's as fit, and as due proportion of time, as theirs was: For our condition, in respect of the business▪ and necessities of this life, did not differ from theirs, but is the same. 4. It's as useful, and conducing to our Spiritual good, and the attaining of our Eternal Sabbath as theirs. 5. It's the 7th part of our time, and a 7th day in order, as theirs also was; and so consecrates no less time to God, but so much as the Commandment requires. 6. The morality of the Commandment, and the principal thing therein aimed at, is not this, or that 7th day; but this, or that 7th day, which God shall determine for Sanctification. 7. As God set a Character upon their Day, so He hath upon ours. Upon the 7th Day He rested from the great Work of Creation, and therefore sanctified and blessed it, and honoured it above other days: and, in remembrance of the great and glorious▪ Work of Creation, He commanded the Day to be observed: So upon the first Day of the Week, when Christ had finished His great Work of Redemption He began His Everlasting Sabbath. For upon this Day He rose again; upon this Day He sent down the Holy Ghost; and by these two glorious Works He honoured this Day above all others, even above their Sabbath. The Creation was a glorious Work; the Redemption is more glorious: The Creation is a great benefit; the Redemption is greater. And if we must remember the former, we must much more remember the latter. If the Day whereon He rested from the former, be fit to be observed, much more is the Day wherein He rested from the latter. The Resurrection of the Son of God made Man and the sending down of the Holy Ghost are never to be forgotten, but eternally to be remembered by Christians: For upon them depend our Eternal Salvation; and without them we cannot attain unto, or enter into our Everlasting Rest. And he is unworthy the Name, much more the Privileges of a Christian, that will not remember these things. And we can hardly find any to have dis-esteemed, or neglected this Day, but they were either profane Wretches, or giddy Sectaries, and Heretics. For the alteration of the Day to be sanctified, § XVIII there was great reason: For 1. Seeing Christ did not rise again, nor send down the Holy Ghost upon the jewish Sabbath, but upon the first day of the Week, there was more reason to observe this our first, then that their last Day of the Week. And surely, seeing Christ could have risen upon their Sabbath, and sent down the Holy Ghost upon that Day, and yet did not either of them upon the same, nor any other Day of the Week, there was some reason in it. And by singling out this time, for those Blessed Works, He did intimate, that this should be His Day, wherein all Christians should honour Him, to the end of the World; and that the former Sabbath was to be laid aside. 2. The former Sabbath did several ways respect the Jews in particular; 1. As having the Ceremonial Law annexed unto it; the Services and Rites whereof were to be observed in the Tabernacle and Temple upon this Day. 2. It was a Sign between God, and them, that they might know, that it was the Lord▪ which did sanctify them, Exod. 31. 13, 17. Ezek. 20. 12. So that it was part of that Partition-Wall, whereby they were separated from the Gentiles. Therefore, after that Christ was risen, the Holy Ghost given from Heaven upon this Day, the Apostles received Commission to preach unto all Nations, and God taking away the Partition-Wall, made of both, one Body-Politick in Religion; it was though altogether convenient, to surrogate the Lordsday, in the place of the former Sabbath: and, upon these grounds, the first day of the week began to be observed in the days of the Apostles, and had the name of the Lordsday, and both the observation, and the name, have universally amongst Christians, continued since that time. By laying aside the former Day, was signified, that the Covenant with the Fathers, which had this Sabbath annexed, was now with that Day expired, and abolished by a more excellent time, which succeeded it; which being sanctified by us, doth distinguish us from the unbelieving Jew in all Nations. For, by it, we profess our Belief of Christ's Resurrection, and our Sanctification by the Holy Ghost, sent down from Heaven. Many remain to this day unsatisfied, § XIX and doubt of the Morality of the fourth Commandment; and, if it were Moral, by what Authority the Sabbath of the Jews, determined in that Commandment of the Moral-Law given unto them, could be altered. For the Morality of it, we must observe, as before, 1. That some Commandments were primitively, some derivatively moral; so that there were degrees of morality in that Law, which is called Moral; and in that respect▪ though they were all moral, yet there is a great inequality in their morality. 2. This Commandment, as some others, have something positive in it. 3. This Commandment was positive, in respect of the time: For neither time in general, nor this or that particular time, nor this or that portion of time, as a day, one day in seven, this or that 7th day, are moral. They are not intrinsically good, nor have any connexion inseparable with the last end and felicity of man. 4. This Commandment derives its morality, ab extrinseco, from the Divine Determination of the time, and the Rest for Sanctification commanded in that time. The Sanctification of one 7th determinate day every week, for the worship of the true and living God, as it was a fit proportion of man's time, and excellent means for the preservation and continuance of Religion, had some connexion with the supreme end, and did conduce to the attaining of it. The Divine Determination of that time, for that end, signified by a Command added, did plainly make it moral. For the alteration of the day it's certain, 1. That if God had in the beginning determined one and the same 7th Day to be of perpetual and universal obligation, § XX than it could not be justly, and by any sufficient Authority altered. 2. It's certain, that the day prescribed to the Jew, in time of the servitude and bondage of the Law, was altered, and another substituted, and observed in the place thereof. 3. This was altered after Christ's Incarnation and Glorification, sending down of the Holy Ghost, the Revelation of the Gospel preached to Jew and Gentile, and in the Apostles days, according to an Order given by them to the Churches planted by them, 1 Cor. 16. 1, 2, 4. The day substituted was the first day of the week, ibid. and the Lords Day, and was so called and observed universally by Christians, from that time, to our days. 4. In that, one day in 7, as also this or that 7th day, were positive, and not moral; therefore the 7th formerly observed by the Jew, was alterable▪ considered in itself. 5. The 4th Commandment given to the Jew, did not say, that, that 7th day, determined then by Him, should never be altered, but be the Sabbath to Jew and Gentile, to the end of the World. 6. There were (as you heard before) great and weighty Reasons, why the Apostles not only might, but should a●ter it: For if the Character set upon it by the Work of Creation, and the deliverance of Israel out of Egypt, the separation of them from all Nations, till the exhibition of the Messias, was a reason and ground to God for to institute, and for them to observe them, much more was the Character set upon the first day of the week by Christ's Resurrection, the general manifestations, and apparitions of him, rise von that day, and the coming of the Holy Ghost, as far greater blessings to sinful man, than Creation and deliverance out of Egypt was a sufficient ground and reason to lay aside the former day▪ as joined with the Ceremonial Law, the Covenant, with their Fathers in the Wilderness, and the separation of the Jews from all other Nations, and to institute and observe the first day unto God-Redeemer, by Christ exhibited, as the former was observed to God-Creatour, and Deliverer of one Nation out of Egypt. Neither was there any need of a new express Precept, seeing to the Apostles the Reasons for the alteration were so weighty, clear, and evincing. For the former Sabbath, being joined with the Ceremonial Law given to the Jew, did presuppose the Church confined to a Nation, the Gentiles excluded, the people of God in minority and servitude under a Tutor, and Christ foe come; therefore, for the positive part, it was to cease with the legal dispensation. And as there followed a new manner of Worship, and a new Administration so there must be a new day. The Commandment itself requires one day in seven; and if so, than no day could be so fit, as the day of Resurrection, and the coming down of the Holy Ghost from Heaven. By the observation of this, we acknowledge the Levitical Priesthood and Service to be abolished, Christ exhibited, the Work of Redemption finished, and that Jesus of Nazareth, who was born at Bethlem, brought up at Nazareth, crucified at Jerusalem, rose again the third day, ascended into Heaven, hath sent down the Holy Ghost, is the Son of God, and Saviour of the World. CHAP. XI. The Fifth Commandment. BEfore I enter upon the words of this Commandment; §. I Something must be said in general. 1. Concerning the difference. 2. The order of these two parts of the Law. For our Saviour reduceth the whole Law to two heads. 1. Of the Love of God. 2. Of our Neighbour. And as God and our Neighbour differ, and that very much; so the duties of this latter part differ, from those of the former: for as the former have God for their object; so these have Man. The former respect our communion with God, the latter our communion with our Neighbour. The former presents the duties of men as subjects to be performed to their Sovereign the Great, and everlasting: the latter commands duties to be performed to man, who is the fellow-Subject. The former give morality to the latter; The latter receive morality from the former, and depend upon them, and are so far good as they agree with the former. The former have more connexion with, as they conduced more immediately unto, the last end God's glory, and Man's happiness. So that the difference between them is very great. According to this difference, there is an inequality. It's true that they are equal, as they are commands, and also commands of God, and bind unto obedience, unto God, and the matter of both is just; Yet their inequality is great, because the duties of the former, according to the object are far more excellent and if they come in competition with these of the second Table, they must be preferred. Yet we must make a distinction. For in both parts of the Law there be some duties moral, some positive; and one and the same duty is in some respect moral, in another positive. This therefore is the certain rule that morals of the first part or Table, as some call it, are to be performed be●ore the morals of the second Table, and positives of the first before positives of the second. Upon this account, if the love of Father, and Mother, a moral duty of the latter part, come in competition with the love of God required in the first part, than its true our Saviour ●aith, He that loveth Father or Mother more than God, or hateth not Father and Mother for Christ's sake, is not worthy of Christ. In this respect, obedience to our lawful superiors inconsistent with our obedience to God is unlawful; for we must obey God rather than man, the supreme Lord before the subordinate. But if we compare positives of the first Table, with morals of the second, the morals of the second must be preferred before the positives of the first. Therefore we may intermit the outward solemn worship of God upon the Sabbath day to save the life of a Beast, or much more of a man, though the work should take up the whole time of one Sabbath or more. This lesson our Saviour taught us, when he proved that it was lawful to heal on the Sabbath. This inequality is employed in the words of our Saviour to the Scribes, and Pharisees, when he not only reproves them, but denounceth a judgement against them, in that they paid tith of Mint and anise, and Cummin, and omitted the weightyer matters of the Law, judgement, mercy, and Faith, Math. 23. 23. Where he intimates, 1. That there be less and greater duties. 2. That to pay Tithe of our goods and▪ fruits▪ is a duty of the first Table; and judgement, mercy, and Faith of the second. 3. That payment of Tithes, though a duty of the first Table is inferior to Judgement, Mercy, and Faith, duties of the second Table. In the time of the Law, Sacrifice, New-Moones, Sabbath, Solemn-Feasts, and prayers were duties of the first rank, and form, to be performed to God; yet than God required justice, and mercy to Man before them, as appears, Esay. 1. from verse 11. to the 18. And he desires Mercy more than Sacrifice, Host 6. 6. And if any except, and say; that Sacrifices and Sabbaths were part of the Ceremonial, not the moral Law; I answer, that the Weekly Sabbath, and so prayer were duties required in the moral Law, and all the Ceremonies of worship were branches thereof in those times. After the difference, §. TWO and inequality, the order is to be considered; and that is either general of the whole in respect of the former part of the Law, or of the parts amongst themselves. The order of the whole, is either of dignity, or nature. The former precepts and duties considered, comparatively with the later, are more excellent, and terminated upon a more noble object, and the performance of them conduced more immediately to the supreme end, and communion with our God, and so deserve the first place, which God hath given them. As for the order of nature its evident, that we have relation first to God, our Creator, Redeemer, Lord and King, before we have relation unto man our fellow-subject; and the love of our God is before the love of our Neighbour: because we cannot love our Neighbour aright, except we first love our God. The latter depends upon, and issues from the former which doth regulate, and rightly qualify the later; and besides, the morality of the later is derived from the morality of the former, as you heard before. As the object of the duties required in the former precept was God, so the object of these latter are Men, with whom we do converse. We must love, and honour Saints departed, and the blessed Angels; yet the Persons here principally understood are men living upon earth, with whom we have ordinary Communion. For these Commandments do refer unto this life, and respect men living in this vale of tears, and therefore much of this Law shall cease to bind in Heaven. To do as we would be done unto, and to love our Neighbours, as ourselves do virtually contain all the particulars of this part, and are the brief abridgement of the whole. To leave every man unto his liberty in the distribution, and digesting of these later Commandments unto a method, and to unfold the excellency of that order which God hath observed, I will at this time deliver mine own apprehensions of the same. Upon consideration, I find that these six last precepts may be distinguished into two sorts. 1. Such as receive, or 2. Such as give morality. §. III Such as receive their morality are the V. VI VII. VIII. IX. the five first of the second Table. That which gives morality is the Last, which is the measure, and foundation of the five former. For you must note that in the former Table God did begin with the greatest, and the principal, and so proceeded to the less, and inferior, but in this part he proceeds in another order, and reserves the greatest to the last. Of the five which derive their morality from the last, some prescribe the rule of justice to be observed; Some, a rule o● judgement. Those which prescribe a rule of justice do determine Jus Personarum, aut Rerum, the right of persons, or things belonging to person's. The fifth determins the right of persons, the rest the right of things, which are life, wise, goods, or estate. The 6th. is concerning life; The 7th. concerning our Neighbour's Wife: The 8th, concerning men's goods. In the 9th, we have the rule of judgement. God's order and method (if we can observe it) is most accurate and excellent. The last (which gives morality to the former five) commands the love of our Neighbours as of ourselves, as you shall hear hereafter. And this is the root, and rule of all the rest. For as our Saviour comprised all the four first Commandments in the love of God; so he collected, and included all the latter precepts, in the love of our Neighbour. These things first observed, §. IIII let us enter upon the explication of the 5th, Commandment, which as Philo saith had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was placed in the confines of both the two Tables, and joins them together. Whether it was the last in the first Table, as some conceive, or the first in the second, or part of it in the former, and part in the latter, I will not dispute. This is certain, they were all written in two Tables, & this of necessity is next to those which concern our duty to God. Parents and superiors represent God, and yet are men, and so that Commandment hath some affinity with the former, though more agreement with the latter. This Commandment determins the right of persons, who are superiors, inferiors, equals. To Equals the offices of love, and humanity are due, but no honour: for its the ●ight which inferiors must give to superiors, as superiors, and of them it is principally intended. For God did so order it, that though all men, as men, are subjects, fellow-subjects amongst themselves, and under the power of God, as their Lord and Sovereign, yet there should be an imparity, not only of excellency and dignity, but of power amongst them: for without imparity there can be no order. The first imparity is natural, wherein Parents are superior to their Children, and that in pour. And I will consider and understand the Commandment, first of natural Parents and their Children, and afterwards proceed to the imparity which is by institution, and which may be reduced Analogically to this Commandment: Wherein we have, 1. The duty Commanded. 2. The reward promised. In the duty we may observe, 1. The persons, who are bound to perform it. 2. The persons to whom it's to be performed. 3. The duty itself. The persons bound to perform it, are not expressed, but easily understood. 1. To be inferiors. 2. To be Children, who only have relation to Father and Mother, as such: for Children are such as have Father and Mother, and Father and Mother are such as have Children, who receive their life and being from God by them: For they are both begotten and preserved by them. Parents are in God's place, and his deputies, and instruments: and the benefit which we receive by them, except they be unnatural, is such as cannot be requited. It was God's will to bring us into the world in this manner, and to make us so much depend upon our Parents, that we might see what great reason we have to honour them. And whosoever will not perform this duty, must needs transgress against the very light of nature, and those principles which God hath imprinted in their Souls. So that (as Philo saith) The offenders are guilty of impiety against God, and inhumanity against man, and stand liable before the Tribunal, both of God and man: and those that are undutiful to their Parents, are usually profane, and irreligious towards God. This duty in respect of Children is general, and binds them all and every one; none can be exempted: All and every one have Father and Mother too, since Adam and Eve were created by God, and not procreated by man. Therefore Adam is called the Son of God, Luke 3. 38. The conception of Jesus Christ and his birth were extraordinary; for he had a Mother but no immediate Father, therefore he may be excepted: Yet it was said that he was subject unto them: that is, not only to his Mother Mary, but his Father by law Joseph, to give example to all Children, seeing he the Son of God subjected himself unto them. This duty ariseth from the relation as the foundation thereof. For by the manner of the receiving, and continuing of their being, they are inferiors, depending upon Parents, and under their power. The parties to whom the duty is to be performed are Father and Mother: Father who begets them; and Mother who conceives, bears, bring forth, nurseth and taketh care of them in their helpless age. In this respect they have propriety, superiority of power above them. And lest Children should think it sufficient to be subject to their Father he adds, (and thy Mother.) For though the Mother be subject as a Wife to her Husband, yet she is superior to her Child, as she is a Mother, and may command, and must in no wi●e be neglected or disobeyed. The duty itself is expressed in the word (Honour) which is but single, §. V yet comprehends several duties, as Reverence to their persons, in respect of their dignity, subjection to their power, obedience to their commands, maintenance if they be in want, and they able to relieve them, and covering their infirmities: for maintenance is sometimes called honour; and Shem, and Japhet honoured their Father, when in a modest manner they covered his nakedness. Reverence must be in the heart, and expressed in their words, their gestures, and outward carriage towards them. Subjection is a resigning of their own Wills, and acknowledgement of their power and superiority, and that they themselves are not, (Sui juris) their own Masters; but their duty till the time of emancipation is, to serve. Obedience is to do their just commands, and must be regulated by their directions: for they must hearken unto their instructions both for the matter to be done, and the manner how it ought to be performed; and they must execute it freely, and with diligence: for if it be not free, and willing, it's no obedience. If Parents fall into want, grow decrepit, and fail not only in strength, but understanding, and so cannot help themselves; Reason itself, much more the Word of God, will dictate unto us, that Children should not only cover their infirmities, and bear with their imperfections, but also help, succour, relieve them, and endeavour to recompense that tender love, and kindness which their Parents showed unto them, when they were Children. And this is to be done unto them, with all due respects, as unto Parents: for in their lowest condition, such they are, and such they must be accounted. And if all these duties be not performed, how can Children be said to honour Father and Mother, as here they are commanded to do? And if Heathen Children be bound thus to honour their Parents, and some of them by the light of nature have done it; how much more are Christian Children of Christian Parents obliged to this duty? which should be performed out of knowledge, the love of God, and Faith in Jesus Christ, as a part of Christian obedience, and thankfulness. This is the duty commanded: §. VI The reward promised, is▪ That they may live long in the Land, which the Lord their God had given them, and that it might go well with them. The reward is, 1. An enjoyment of that good land God should give them, 2. A long life. 3. Prosperity and comfort. This is said to be the first Commandment with promise's. It's the first Commandment and it hath a promise. The second Table is called the Law, Rom. 13. 8. 10. And all the Law, Gal. 5. 14. That is, all the Law which prescribes the duty of man to man. It hath several Commandemnents, and this is the first of them; and it hath a promise, and so none of the rest following have. It's neither the first Commandment of the Decalogue, nor the first with promise; But it's the first of that Law, which prescribe● our duty towards man, and hath a promise annexed. The end of this prom●●e● to encourage Children: For though they are bound by the law of thankfulness unto it, an● by the performance thereof cannot recompense the love and care of their Parents', and they should be very unworthy if they should neglect it; yet it was Gods superabundant mercy to add the promise: and the Apostle makes the use of it to move Children, to obedience. The land which the Lord their God should give them was the land of Canaan, and therefore it had special reference to the Isralites; yet so that all other dutiful Children of all nations have a right in it, and especially Christians. Why else should the Apostle take it up to move Christian Children, to obedience, Ephes. 6. 1, 2, 3. The enjoyment of our own native Country is opposed to captivity, banishment, dispossession, disinheritance, and a Vagabond life: Long life to an unnatural, or a violent death which takes away life, even then when natural vigour continues, and there be no internal causes of immediate dissolution. A prosperous life is opposed to the curses, and miseries which others suffer. Yea all these mercies are opposed to all those judgements, as inflicted by God, and suffered by wicked, and undutiful Children for their neglect, disobedience, contempt, and rebellion against their Parents. These blessings promised are but temporal, not spiritual and Eternal. For those are acquired by Faith, and derived from Christ, and the promises in Christ, in whom Christian Children receive not only this temporal, but a spiritual reward upon this obedience performed in Faith. Neither doth this promise take effect in all dutiful Children, so as that always they enjoy this reward, and be free from the like judgements in general, which ar● contrary to this reward: For even dutiful Children many times suffer Captivity, banishment, untimely death, and other miseries; but not for this sin of obedience, whereof they are not guilty, but for trial, and some other cause best known unto God, who will recompense the want or loss of this reward, with some far greater mercy. There be extraordinary and reserved cases wherein good Children may suffer, and have a share in public, and general calamities, and ruins, and sometimes may bear the sins of their Parents. The performance of the promise doth most appear, either in the times of peace, and prosperity▪ or in deliverances, and comforts, in the time of misery; or in those fearful curses, which fall upon such, as have been disobedient, stubborn, and undutiful Children; who are punished sometimes with pen●ry and want, sometimes with crosses, and discomforts in their own Children; Sometimes with loss of their estates, and banishment from their native soil, and place of inheritance; sometimes with a violent, and shameful death or an ignominious life: and all this for the violation of this precept, besides other temporal, and eternal punishments for their other sins. Examples of those rewards, and punishments we may read in Scripture, and in other Histories. Hitherto I have explained the express words of the Commandment. §. VII There is something further employed, and that's the duty of parents in respect of their Children. For if they be in God's place, and must be honoured, than they must be like unto God, do good, be beneficial to inferiors, so as to deserve honour, which unnatuall, and careless parents cannot so much expect. As God by the Apostle exhorts Children to obey their Parents; so he forbids Parents to provoke their Children, Ephes. 6. 4. Where we may observe, that in duties the inferior must be first: The Wife must be subject to the Husband first: The Children must be obedient to their Parents first: Servants to their Master's, first. Subjects to the higher Powers, first. Yet so that superiors have their duties, which they are bound to perform. The duties of Parents are either negative, or affirmative. Negative are many, as opposed to the Affirmative. The Apostle in the former place expresseth only one; They must not provoke them. This is done when they deny that which is necessary, and convenient for them in respect of thei● ability, and estate; when they command them unjust, or unreasonable things; when in their rash passion they revile them and give them ignominious terms though they deserve them not: When they use too much severity, and sometimes plain cruelty, not so much out of a desire to amend them, as for to satisfy their own humours, and fury, as though they would revenge themselves upon them as enemies. To this purpose the Reverend, and Learned Bishop D●venant expounds those words, Col. 3. 21. Parents must know that there is a great difference between Children and Slaves, and a grea●er between Children and Enemies. If they will punish them, they must be Judges, not parties; know the cause, and the merit of it; be just, and not cruel; Correct them, not Confound them. The affirmative duties may be reduced to two. 1. Preservation▪ 2. Education. 1. They must preserve them, have a tender care of them, maintain them, and provide for them according to their ability, lest that life which God by them hath given, be miserable, or perish. They must have a care of their education, and bring them up for this life, and that which is to come. For this life: they must train them, and teach them, or cause them to be taught in some honest kind of pro●ession, as in Husbandry trade, or Merchandi●e, or Learning, according to their inclination, and capacity. Thus Adam and Eve brought up their Children; Cain to be an Husbandman, and ti●●er of the ground; and Abel to be a Shepherd. They must not be suffered to spend their time in idleness, plays, sports, and Vanity: but must exercise themselves in some honest profession, whereby they might benefit them, and be useful to their Country. For the life to come: so they must bring them up in the nurture and admonition of the Lord, and learn them betimes, even in their tender years, so far as they shall be capable, to serve their God, know their Saviour, and seek Eternal Life, Ephes. 6. 4. Children have Souls, as well as Bodies, and are capable not only of a temporal, but an eternal estate. And Parents should endeavour to provide for both, especially for the better, that their Children might be the Sons, and Daughters of the Living God, and Heirs of Eternal glory. What comfort can it be to have Children miserable in this life, or if in this life happy, eternally miserable in the life to come; as it often falls out, through want of education? To this education belong instruction, example, correction. Families should be nurseryes, and seminaries of Religion. And if Parents for want of knowledge, or leisure cannot thus educate them, let them commit them to Schoolmasters, Tradesmen, Ministers, and others, who are fit for that purpose. What Parents in this Particular should do, Tutor's Guardians and such as are trusted with Orphans, are bound to perform. By this discourse we may easily understand, §. VIII what the sins both of Children, and Parents against this Commandment, be: For they are contrary to the duties here commanded. The sins of Children are disobedience to their Parents commands, irreverence to their persons, rebellion against their power, ingratitude and neglect of them in their weakness, want, and misery; when they shall take bad courses, so as to be a shame, grief, and discomfort to their Parents, who did carefully endeavour, and seek their good. God will surely punish them: For the promise of life, peace, and prosperity to good Children implies a commination of a curse against wicked, and graceless wretches, who cannot be obedient to God, when they are disobedient to Parents. God high displeasure against incorrigible Children is signified by that law he gave to Israel. If a man have a stubborn, and rebellious Son, which will not obey the voice of his Father, or the voice of his Mother, and that when they have chastened him, will not hearken unto them; Then shall his Father and Mother lay hold on him, and bring him out to the Elders of his City, & unto the gates of his place: and they shall say unto the Elders of his City, this our son is stubborn▪ and rebellious; he will not obey our voice: He is a glutton, and a Drunkard. And all the men of his City shall stone him with stones that he die: So shalt thou put evil away from amongst you: And all Israel shall hear, and fear, Deut. 21. 18, 19, 20, 21. These are the sins of Parents, §. IX as Parents. 1. To be unnatural: Of this sin many Fornicatours, and Adulterers are guilty. For fearing shame, or some other punishment from men more than from God, they murder their Children, either before or after their birth, or desert them being born, and leave them to perish. 2. To take no care to maintain them, and provide for them; or prodigally to waste that which should relieve them. 3. To discourage them, dull their Spirits, provoke them, use them as slaves, or beasts, or enemies. 4. To be ignorant, or negligent, so that they either cannot, or will not instruct them, or cause them to be instructed. 5. To be profane, ungodly, wicked, and to give them bad example, and be patterns of impiety, and iniquity unto them. 6. To be found indulgent, remiss in Discipline, and correction, and to bring them up idly, or delicately. 7. To neglect their education in Religion, and take no care of their poor Souls. The sins of Tutors, Guardians, and such as are trusted with Orphans, are carelessness, or unfaithfulness. And these must know, that though these desolate, and poor Creatures cannot or may not question them; yet God will right them, and will certainly call these unjust Stewards to account, and severely punish them for their negligence, and injustice. And as he will bless godly faithful, careful parents, and such as supply their place, and comfort them in their Children, or some other way: So he will punish the negligent, ungodly, unfaithful in their own Children, and many other ways, and will require the blood of their Souls at their hands, and their last reckoning will be sad and heavy. Few Father's endeavour the Regeneration of their Children; Few Mother's travayl again of them, that Christ may be form and born in their hearts. And one great cause of the corruption, not only of families, but Church and state, is the neglect of education. When Parents do not use the power God hath put into their hands, nor take the opportunity he hath given them to instil the principles of religion, and piety into them in their tender years, when they are so ready to receive the first impressions. It's a matter of sorrow, and lamentation to consider how much Parents do neglect their duty, and to see the sad events thereof. For many of them transmit their sin and guilt, and derive it to posterity, who inherit their iniquity, and misery. Hitherto of this Commandment, §. X taken in the plain immediate sense: Let's proceed to those things which are reducible unto it, by Analogy or deduction from it, by more remote consequence. Father, and Mother, are terms of relation, expressly named in the Text; and these imply another Relation, Husband and Wife, who are the Foundation of a Family, and were the beginning and first root of Mankind. And after that Woman was once created, and man had a fellow, the relation of Husband, and Wife followed, and was the first relation, according to God's Institution, which requires that man and woman should be Husband and Wife, before there be Father and Mother. They are 1. Man and Woman, of different Sex, by Creation. 2. Husband and Wife, by God's Institution. 3. Father and Mother, by God's Blessing. Yet there be many, who violate this Institution, and propagate the World with an illegitimate, and spurious, or incestuous Brood; though by Repentance, and Faith in Christ, this sin may be pardoned, and God's Judgement averted, both from Parents and Children. In this first Society, there is an imparity, though not so great as that of Parents, and Children: and the Duties thereof are two; Subjection, and Love: For the Wife must be subject to her Husband; and the Husband must love his Wife. This is the Command of God, by the Apostle, Wives submit yourselves unto your Husbands, as unto the Lord: For the Husband is the Head of the Wife, etc. This is the imparity of Superior, and Inferior. And Husbands love your Wives, as Christ loved the Church, and gave Himself for it▪ Ephes. 5. 22, 25. This subjection was due from the first Wife, to the first Husband, even in the estate of Innocency. For even then Marriage was instituted, and by it was constituted one of the nearest Societies in the World, and the same indissoluble, except by Death, or Adultery; and that not only by Covenant, but especially by God's Institution, whose Will it was, that they should be one flesh, and that man should forsake Father and Mother, that dear relation, and cleave to his Wife. This Subjection before the Fall, was so a Duty, as that it was not a punishment. For than Man was the Head, a Superior, because made first; and Woman was made after Man, of Man, for Man, and man was of the more noble Sex: and it was God's Will he should be Superior, in the first Contract, according to his Institution. But after the Fall, it was not only a Duty to be performed willingly, but a Penalty to be suffered patiently. And a grievous Penalty it is, when a Woman is married to a proud, insolent, imperious Fool; and to such Women who are of the like temper, and violently bend to have their own Will, though never so unreasonable. As the imparity between Man and Wife, is less than that between Parents and Children; so the subjection of the Wife to the husband is not so great, as that which is due from Children to Parents, much less than of Servants to their Masters. The place of the Wife, though inferior to the Husband▪ is honourable: She is Partner with him, and shares in the government of the Family, and may command both Children and Servants. He is the Master, she is the Mistress, though subordinate to him, as her Head, as the Body is to the Head. The duty of the Husband, is to love his Wife, and that not with any kind, or degree of love, but with a dear, tender special love. He must love her as his Wife, as one flesh with him, his own body, part of himself, nearer to him, than Father or Mother. Yet, as obedience of Children, so both love of Husband, and subjection of Wife, is limited, and must be in the Lord, that is, subordinate unto that love and subjection, which is due to Christ, and agreeable to the Will of His Command, and not contrary unto it. And both the Duties, presuppose other Virtues, in both Parties, or else they will be not only imperfect, and deficient, but unlawful, and not in the Lord, but against the Will of the Lord. And this subjection of the one, and love of the other, Evangelically understood, are more perfect▪ and noble Virtues, in true Christians, then in others: as the Bond of Marriage doth represent the Union of Christ and His Church, who are contracted on Earth, and the Marriage itself shall be solemnised in Heaven with great glory, and full joy that shall never end. The want of this subjection in the one, and love in the other (much more the contrary sins) are forbidden in this Commandment, and are the causes of many other sins, confusions, discomforts, miseries, ruins of Families. And by these two, and the contrary, may be understood all other Duties here commanded, and sins forbidden, and all such as depend upon them, or are necessarily joined with them. After the Relations and Societies of Husband and Wife, §. XI Parents and Children, follows that of Masters and Servants. For, after that Mankind was multiplied in a Family, and their Estates and Goods increased, their work was the greater, and required more hands: and the first that did the Work of Servants, though they were not Servants, were Children; and after that, besides irrational Servants, as the Ox and the Ass, there were many rational Servants properly so called. Of these be many kinds. 1. Such as have little use of Reason, and are only fit to be governed, and not to govern; yet having health and strength, are able to do good service by the direction of others. 2. Some, through want and penury, or a competent Estate or Family of their own, became mercenary hired servants, who otherwise were free: Such are most of our Servants. 3, Some, for Debt, ●ell their Children, and sometimes themselves, for Servants, and Bondslaves: These might be called Vendititii, who sold their children and themselves. 4. After that, a greater multiplication of Mankind into greater Societies; as Cities, and Civil States. They waged War one against another, and by the Law and general consent of Nations, the goods of the Conquered became a lawful spoil, and the persons captives and slaves to the Conquerors; and so Servants were increased: These were Servi Capti, Servants taken in War, who had their life for a prey, and their maintenance, for their service. 5. And if these, or any others, were detained as servants in a Family, and suffered to marry; and had children, these children were servants, called in Latin, Ver●ae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint, Gen. 17. 13. 6. If any were bought, they were called, in that respect, EMPTITII, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bought with money. Yet these being Servants before, by this Act became Servants to those who bought them. 7. Many were brought into Servitude most unjustly by Menstealers, who are called Plagiarii. 8. Amongst these, may be reckoned Apprentices, who in some Trade or Profession, serve under their Masters, till the time of manumission, and liberty. The Duty of all Servants, §. XII as such, is to do service to their Masters willingly, faithfully, diligently, as in the presence of God, the great Master of Heaven. Their aim must be, to preserve and improve their Master's Estate, whose work they do: and they must know, that they are not Sui juris, either free, or their own Masters; and that their Masters Will must be their Will, because they are under their Power and Command: These two Duties of Faithfulness and Diligence are proper: and though they be bound to Reverence, Subjection, Obedience, yet these are common Duties, which all Inferiors, under the power of another, are bound to perform. Let all Servants hearken to the Doctrine of the Apostles, and practise it. They must be obedient to their own Masters in the flesh, with fear and trembling, in singleness of heart as unto Christ; not with Eye-service, as men pleasers, but as the Servants of Christ, doing the will of God from the heart, with good will doing service to the Lord, and not to men: Knowing that what good thing any man doth, the same shall he receive of the Lord, whether he be bond or free, Eph. 6. 5, 6, 7, 8. Knowing that of the Lord ye shall receive the inheritance: for ye serve the Lord. But he that doth wrong shall receive for the wrong he hath done: and there is no respect of persons, Col. 3. 24, 25. They must not purloin, but show all fidelity, Tit. 2. 10. And they must honour not only their Christian, but their unbelieving Masters, 1 Tim. 6. 1. and not only the gentle and good, but the froward, 1 Pet. 2. 18. In all which places, we may observe the Duties, the Sins, the Rewards, the Punishments of servants. Their Duties, are fidelity and diligence in their Service: Their Sins, murmuring, purloining, unfaithfulness, negligence: The Reward of good servants is, not only maintenance, and wages, on earth, but God's blessing and a reward in heaven: The Punishment of bad servants is, not only such as the severity of their Masters shall inflict; but the curse of God here, and hereafter. Amongst servants may be reckoned Factours, and such as undertake the business of others for wages; and thereupon, because they are trusted, are bound to account. Under this head may be reduced, all such as are hired to do work for others. Besides all these, there are in a family such as neither be children nor servants, but such as sojourn, and dwell with the Master of the family, and are in some sort under his power, as strangers, and sojourners in a foreign State may be said to be unperfectly subjects, to the power of the State where they live for a time. The Duty of Masters is to give unto their servants that which is just and equal, knowing that they also have a Master in Heaven, Col. 4. 1. They must not oppress them, abuse them, or deny unto them any thing, which the Laws of God, the just Laws of men, and their own contract doth allow them. If it be a sin to be unmerciful to a Beast, much more is it to be unmerciful to a man. And though servants cannot right themselves; yet God will hear their cry, and judge their cause. Before I conclude this point of the Duty of Servants, and Masters, one thing is to be observed, That christian Masters should be, of all others, most just unto their meanest servants; because they profess their belief of that Master in heaven; and as he is merciful and just to them, so they should be unto their servants. Christian servants also should remember that they do service, not only unto man but God, and to God not only as Creator, but to him as Redeemer, and to Jesus Christ, who is exalted at the right hand of God: and though they be Servants to men, yet if they truly believe, they are Sons of God, and may expect an inheritance in heaven. And besides their other sins, this is grievous, if they run from their Masters as Onesimus did from Philemon. A family is the seminary both of the Church, §. XIII and civil State: And, as a State, or Church, may be said to be a great family; so a family well ordered may be called a little commonwealth, civil or ecclesiastical. Therefore I proceed, from oeconomical to politic duties, which by analogy are reducible to this 5th commandment. A family, which seems to be only a private society, may multiply into several families, and they into Vicinityes, and greater multitudes. And though every family hath an order of superiority, and subjection; yet the several families, and Vicinityes, being distinct, have no power one over another, but in that respect are equal. Yet these may associate, and unite themselves into a community, and become one body, not only by confederation for friendship, and mutual help, commerce, and defence, but may enter into a stricter bond of Union, and become politic, and establish an order of superiority and subjection, either for matters of this life, or for Religion, or for both: as Israel, set at liberty by God, and brought out of Egypt, was incorporate into one commonwealth, civil, and ecclesiastical. For in the constitution of a commonwealth, the community is the subject, and matter; the order of superiority and subjection is the form. There must be a supreme power, one universal Will and Power, and the subject wherein it must originally reside, and also by which it must be exercised, must be determined: this once done, it presently appears, who are subject unto this power, and in what degree. The parties who are trusted with the exercise of this supreme, and public power, make Laws, constitute Officers for peace and war, and execute the Laws, manage public business, and affairs, and use all means to promote the public good, procure the peace and safety of the Whole, and defend the Body from violence without, and protect the just from injuries within. The Subjects severally and jointly submit themselves, and promise fealty and obedience. There be many commonwealths, and they differ one from another in the manner of their constitution, and administration. If the power be disposed in one it is called a Monarchy, which may be Despotical, when it's absolute, and unlimited in one person; or Regal, when that one is trusted with the administration, and the executive power. If the power be absolute in some few, it's called an Aristocrasy; and so it is, if they be only trusted. If it abide in the whole body, yet wisely disposed, it may be called a free State: if so that the basest, as well as the best, have power of administration, especially in highest business, it's a Democrasy. Tyranny, Oligarchy. Ochlocrasy, are corruptions of these constitutions. In a commonwealth thus constituted we have higher powers: §. XIV and the duty of Subjects is to be subject, loyal, faithful, and acknowledge them as their Governors under God for the matters of this life: For every soul must be subject or submit unto the higher powers, which are ordained of God, Rom. 13. 1. And they must submit themselves to every ordinance of man, that is to the government of man over man, and the higher powers, for the Lords sake: Whether it be to the King, that is, for those times the Emperor, as supreme; Or unto Governors, that is, Officers, as unto them that are sent, that is, commissioned by him, for the punishment of evil doers, and for the praise of them that do well: For this is the end of all civil government as ordained of God, 1 Pet. 2. 13. 14. This subjection differs from that of Wives to Husbands, Children to Parents, Servants to Masters: for it's an higher, and public power of the supreme Governors of a State, as such. And they must be subject not only for fear, but for conscience sake, Rom. 13. 5. This fear is not only that of Reverence, which is the unto them in respect of their honour and dignity; but it's a featr of violating the Laws, or rebelling against the power, because the higher powers do not bear the sword in vain. They must obey their just Laws: For Titus must put in mind the Christians of Crect to be subject to principalities and Powers, to obey Magistrates, and to be ready to do every good work, Tit. 3. 1. Yet this obedience unto man is limited, and is so far due as it is agreeable to the Laws of God. They must also pay Tribute, Custom, and whatsoever Charge shall be justly imposed. For seeing they watch over us, and take care of the Whole, and we enjoy the benefit of their care, prudence, and pains, it's fit we should maintain them, and be willing to erogate so much as shall be needful for the preservation of the State. For the public good and safety is the good and safety of every private person. They must also be willing and ready to assist their Governors with their persons, states, and lives, for the safety of their Country: And this, many Princes included and required, in their forms of fealty and allegiance. And this Fealty, if regular, and rational, is due, first, unto the State, and then unto the Governors: To the Kingdom first, and then to the King. Out of the words of the Apostle, §. XV 1 Pet. 2. 13, 14. we may observe, that goverours are supreme, or subordinate; and amongst the subordinate there be many degrees, according to the several degrees of power derived unto them, for their several employments, in the distinct and different acts of administration. And subjection, honour, obedience, are due unto these, according to their measure of power and Authority. This subjection and obedience unto the higher powers, and Magistrates, is limited, not only by the Laws of God, but the constitution of every several State. These Officers are for peace of War, by Sea, or Land, and may command those under them, and they must be faithful, and obedient. I will not in this place enlarge, and declare the duties of soldiers; nor debate the Question, Whether a soldier in pay, and yet in Quarters in his own country, when there is no visible Enemy, be exempt from the power of the civil Magistrate, or no? It's certain that the power of Admirals, and Captains by Sea, and Generals, and Commanders by Land; respect soldiers properly as soldiers, and is regulated by Martial Laws, which are different from the civil Laws, for the administration of Justice in a time, or place, of peace. The duties of soldiers as such, are to be faithful and obedient to their Commanders, vigilant in their places, resolute in service, orderly, and quiet in their Quarters, contented with their pay. The Sins of military men, except they be kept in order by severe discipline, are, to be cowards, mutinous, treacherous, Revolters; and likewise to plunder, murder, commit Rapes, and many other kind of Villainies. Commanders should be faithful, valiant, prudent, skilful in Martial affairs, careful of their Soldiers. The Duties of higher powers are, §. XVI to protect their Subjects, make good and wholesome Laws, constitute able and just Officers, administer Justice, and execute the Laws, to have a care of, & provide for, the good education of the people in trade, learning husbandry, to regulate trade, and commerce, to found Schools, Colleges, Universityes, Corporations, and, by all lawful means, procure and promote the peace, safety, welfare, and prosperity, of the People. They should be Fathers, and such as tender the good of their Subjects, as of their Children. As they are called gods, and are in God's place, so in the administration, and ordering of their several Dominions, they should be like God in Counsel, Wisdom, and Integrity. And happy are the people to whom God shall vouchsafe such Governors: For it is a great mercy. Which if any people shall enjoy, their duty is to bless God for them, pray for their happiness, and honour them according to their deserts. And so much the rather should we do this; because it's so heavy a Judgement, and cruel curse, to be subjected, and exposed, to the pride, folly, oppression, Tyranny, of wicked Rulers. It's a sad condition, when those who hate us, rule over us. The Sins of Subjects are, §. XVII secret Treason, and Conspiracy, open Rebellion, Sedition, disobedience to the Laws, contempt of the Power, and Persons, of their Princes, murmuring, and complaining of Oppression when there is no cause, falsely traducing and accusing the Government of Injustice, and Imprudence, denying Tribute, Custom, and other deuce, and rights, which the just Constitution, and Laws, require. The Sins of the higher powers are many; Some of the chief are these, to neglect the public good, commit the administration to unjust and unworthy men, make unjust Laws, pervert Judgement, ordain insufficient and unjust Officers, usurp too much power, oppress the people to enrich and advance unworthy Favourites, and Flatterers, and to maintain the State, Pomp, and Pride of a vicious Court, to displace just and prudent Officers, and to debarr men of parts, and worth, from the administration; to wage unnecessary Wars, and so vainly to exhaust the public Treasures, and expend the Subjects blood, to refuse good counsel, and to follow bad. And the highest Crime of all, and which includes the rest, is, Tyranny, and that is, to govern contrary to good Laws, and exercise arbitrary power, to the ruin of the public: Under this head may be reduced, Persecution of the Godly, and loyal Subjects, for the profession, and practise of the true Religion instituted from Heaven. Besides these, there be many Sins of inferior Officers, and Magistrates, in their several places. And here I might take occasion to inquire what power the civil Governors have (circa Sacra) in matters of Religion: 1. They cannot justly establish any false Religion contrary to the Word of God contained in the Scriptures: neither can they, or ought they, to tolerate any Errors, Heresies, Blasphemies, Idolatries, or Corruptions in Religion. 2. They may make civil Laws concerning Religion, and execute the same by their coactive power, and by these Laws they may and aught to bind and command their Subjects to worship the true God in Christ, and protect them in the same. This is that which they call Jus Religionis ordinanda: an undoubted right of all higher powers. Yet they must be sure they establish nothing in Religion which is not clearly agreeable to the Gospel. For, as it is unlawful for any civil powers to establish by Law, any thing in Religion contrary to the Gospel; so it's no ways tolerable to bind the Subjects, upon civil penalties, to profess things doubtful, and needless. If all the Subjects in a State profess themselves Christians, they cannot have any just cause to complain of their Rulers, if by a Law they be commanded to make that Christian faith, which is truly and plainly Christian. They are bound unto it by the Laws of Christ, by their own profession, by the Laws of their Country. Yet Christian Religion is not to be propagated by the sword, but by the Word clearly taught, so that their Consciences may be convinced: But this presupposeth the Subjects no Christians. Yet if they be such, the higher powers, Christians, are bound to use all lawful means, appointed by Christ, to make them Christians. The first care of King David was to settle the true worship of God: The first care of Solomon, to build a Temple unto God; and the first care of the good Princes of Judah, to reform Religion, and to destroy the Monuments of Idolatry; and all this by their civil power: And there is great reason, why all Princes and Governors should do thus; Because the establishment of their power, and the welfare of their Subjects depends principally upon Religion. Yet this power of the Magistrate is clearly distinct, and different, from the power of the Church, as a Church, which can have no sword, nor exercise any civil coactive power. This spiritual and ecclesiastical power looks upon every one within their precincts, as Subjects of Christ, and Members of their spiritual Society (and such Princes and Governors should be); and they proceed against them in the name of Christ, if they do offend, and if they continue obstinate, they cast them not out of the State but the Church. As for liberty of Conscience, it's limited to things indifferent: For Christ did never purchase, never grant to any liberty to believe Errors, false Doctrine, or their own Fancies, no ways grounded on the Word of God, much less to profess them, and least of all upon this belief and profession, to associate, and continue, themselves in several Societyes, separate from Orthodox Christians, raise Schisms in the Church, and Factions in the State, to the disturbance of both. If we look upon the persons, who in reformed Churches, cry so much for liberty of Conscience; upon due examination we shall find the most of them to be factious; to have little of the power, though they may have much of the form, of godliness; and that which they call liberty of Conscience, to be a liberty to profess their Errors: and if they had power in their own hands, they would give liberty only to their own Sect, and would prove the most bloody persecutors of all others. What toleration, Princes may grant, of different proffessions, when they cannot reduce their Subjects to the Unity of profession of the same saving Truth, is another case, and clothed with other Circumstances, and must be judged of accordingly. The truth is, when a State is once corrupted, and that deeply in Religion, it's an hard thing to reform. Public Confessions are too large, and few of them without the mixture of something, either superstitious, or erroneous, or doubtful, and such as weak Christians of tender Consciences cannot well digest. After this digression, §. XVIII which requires a larger debate than here I intent, and the consideration of civil Societies, and commonweals, order requires that I add something of the Church as reducible to this Commandment. The Church is a spiritual Society, and a multitude professing Christ, associated in matters of Religion. And though the same persons, which are Members of a civil State, may be Members of a Church, yet they are to be considered under a different notion. The Author of this Society is God, & that in a more special manner: who first by extraordinary, then by ordinary men, especially since the Exhibition of Christ, makes them Subjects of this Kingdom, which is the matter of this whole Treatise, and admits them into this Society. When they are once reduced, and made Subjects unto God Redeemer, they constitute that Commonwealth whereof he is Head, and Monarch. And this Society, since the Revelation of the Gospel, may be considered as universal, consisting of the Christians of all Nations: and in this respect they are all subject unto Christ as their Lord and King. Yet this universal Church, and these persons, scattered and divided in many Nations, may be united and associated in several Vicinityes, according to their cohabitations, into greater or lesser Bodies, for Doctrine, and Worship, or for Discipline. As associated for Worship, and Doctrine, they have their Pastors, to whose charge they are committed by the holy Ghost. And these Pastors may be many, and have their several assignations, and their particular flocks; or a number of them may take the charge of a greater number in common; or every one my have their several congregation in particular. From hence ariseth a relation of Pastor and People. The Duty of the people is, to esteem their Pastors and Teachers highly, in love for their works sake, 1 Thes. 5. 13. To obey them, and submit unto them: Obey them (saith the Apostle) who have rule over you, and submit unto them: for they watch over your Souls, Heb. 13. 17. They must attend unto their Doctrine, and follow their good example, Heb. 13. 7. They must maintain them, and provide for them: For Christ hath ordained that they who preach the Gospel should live of the Gospel, 1 Cor. 9 14. And let him that is taught in the Word communicate to him that teacheth in all his goods, Gal. 6. 6. The Duty of Ministers and Pastors, amongst others, are these: To be rightly qualified, and also called to their places, binding themselves to do Christ service in that Office. They must plant, and water, preach, catechise, and edify the people wholly in the saving Doctrine of the Gospel: and though they cannot confirm their Doctrine by Miracles; yet let them do it by good example. They must administer the Sacraments according to Christ's institution, pray for the People, perform all public services of Religion, and do all things that tend to the conversion, confirmation, and Salvation of the People. The Sins of the People, §. XIX as subject to their Pastors, are many; amongst the rest, these: They neglect and contemn their persons, places, doctrines, reproofs, admonitions, good example. They deny them maintenance, have itching ears, affect novel opinions, are carried away with strange Doctrine. They prove schismatical, desert their faithful Pastors, vex them, persecute them. Ministers offend, when not rightly qualified, enter upon the place without a due call, and in an undue manner; when their end is gain, not the good of the people's souls; when they neglect their calling, or are careless, or remiss, in the discharge of the Ministry, preach false or unprofitable Doctrine, give bad example, corrupt Religion, are Authors of Schism, Faction, Rebellion, and so disgrace their calling, dishonour Christ, and drive multitudes to Hell: Many of these are ambitious, and insolent domineering over men's Consciences. Christian's may associate for Discipline, §. XX and the outward Government of their Society, and that in greater and lesser Associations: and, for this end, declare, and constitute Canons, and Orders, choose and ordain Officers, erect several Courts of Jurisdiction, Spiritual. In these Ecclesiastical States, the Supreme Power of the Keys, or Church-Government, is in the whole Combination: the delegated Power is in their Officers, and in their Representatives. This Constitution finished, the Superiors and Governors, are the Officers, and Representatives, whereby the whole Church doth exercise her Power: and every particular member, whether Officer, or any other, is subject: This Constitution should be agreeable to Christ's Institution: and it's no ways safe, that the Association should be of too little, or too great extent: And most certain it is, that Christ did never ordain, that there should be one Universal Supreme Court in any part of the World, to which all Christian, of all Nations, should submit, or make Appeals. The Duty of the People, and Members of this Spiritual Commonwealth, and every particular Person, Officer, or any other, is to submit to this Order, once established, according to the Laws and Rules of Christ, obey the Canons, acknowledge the Officers, receive their Jurisdiction. The Duty of the Governors, is, to consider, whether the Constitution be according to the Gospel, to have a special care to make good Canons, and to constitute able, prudent, pious, and sit Officers; to inform the Ignorant, reform the Scandalous, reprove, admonish, suspend, or excommunicate absolve; and in such a manner, that Doctrine and Discipline may be preserved pure, the People reform, the Church edified, and Christ glorified. And the Civil Magistrate should countenance, protect, assist them so far, as his Civil Power, in this particular, may be useful. The Discipline is easily corrupted, hardly reform, the Primitive and Apostolical Order little known. And, in this point, many are our Divisions. Men have their several conceits of it: Every Party fancy their own way to be the Pattern in the Mount, and few are impartial, and unprejudiced; and though a good Discipline may be proposed, yet the greatest part cannot endure it. Schools, §. XXI Colleges, Universities, are a kind of little Commonwealth, wherein we have Ordinem Imperii & Subjectionis; wherein the Governors have power, the governed are subject according to their Charters and Statutes: and as there be Duties, so there are contrary Offences in both. There be also Superiors and Inferiors, in respect of excellency and age, yet without any power. Those, who for Wisdom, Parts. Experience, rare Exploits, do excel others, should according to their eminency benefit others, and others should honour them. Yet Pride is the usual sin of the one, and Envy of the other. Age, and the gray-head, if accompanied with Wisdom, and Virtue, should be reverenced, and it's a bad sign of a declining State, when the Child shall behave himself proudly against the Ancient, and the Base against the Honourable, Esa. 3. 5. CHAP. XII. The Sixth Commandment. GOD, §. I by the former Commandment, determined the right of Persons, and in this He begins to define man's right in things, which He commands to be observed. The first and principal thing, which a man hath right unto, is his life; and therefore, after the duty to be performed to our Parents by whom we receive life from Him, he takes care, and provides for the safety of man's person, and the preservation of his life, by prohibiting Murder. This Commandment presupposeth, that God alone, according to his absolute propriety, hath the absolute power to dispose of man's life, and can take it away, and that justly at will and pleasure: and that no man can do without Warrant extraordinary, or ordinary, from him. Man hath no absolute right to dispose of his own life, whereof he hath only the possession and use, but not the propriety: and therefore he must not so much as hazard it, without Divine Warrant. The subject therefore of this Commandment, §. TWO is this mortal and bodily life of man, which we receive by Conception and Birth, and part with by Death. It consists in the union of Soul and Body, which is not so firm, since that sin entered into the World, but that it easily may be dissolved. For man consists of two parts, Soul and Body: The Soul, in itself, is incorruptible, and immortal, and no man can kill it; though man, and many things else may separate it from the Body, and the Body from it. Therefore, in the profession of the Gospel, we need not fear men, who kill the Body, but are not able to kill the Soul, Math. 10. 28. The malice and violence of man may make the Body an unfit Habitation for the Soul to dwell in, and no fit Instrument for the Soul to act by; and then the Soul no ways able to animate the same, is gone, and stays no longer. As this life is the subject of this Commandment, so the end of it is to preserve the same, and not to break the Bands of Union, till it be God's time, Soul and Body must part. It is Negative, §. III and so a prohibition of some sin, and this sin is murder. To kill 1. In general, is to take away the life of any living Creature, and this is not the sin. 2. It's to take away the life of man; neither is this absolutely and simply the Crime: For the life of man may be taken away, and yet justly. Now God doth never forbid any thing that is just: yet this may be so just, that it would be injustice not to do it. 3. Murder, here forbidden, is to take away the life of man unjustly, and without Warrant from God. To understand this sin of Murder, we must observe certain distinctions: For, 1. It's Negative, or Positive. 2. It's total, or partial. 3. It's inchoat, or consummate. Negative Murder, is when we deny to give, or do something, when it's our Duty, without which life cannot subsist, or continue, as shall appear hereafter. Positive, when we by some violence, or some other way, do that which is destructive, or tends to the destruction of life: So the life of many a man is taken away by Poison, and other secret Plots, devised by cursed Wretches, and put in execution by bloody Villains. It's total, when life is wholly taken away immediately, or the body receives some mortal harm, so that life is irrecoverable. Partial Murder, is committed by wounds, blows, stripes, or other violence which destroys a limb, or limbs; for all these hazard life, and take away the perfection of it, and tend to destruction. It's inchoate in the mind, and heart first, and then in words. In the mind, as by violent passions of anger, wrath, fury, and rage, or by malice and hatred. For all murder is begun in the heart, and, the more of Will, consent, and resolution there is, is the more heinous. Therefore Wilful Murder is accounted most heinous; and Manslaughter is a grievous sin, though not so grievous as the former: Both issue out of the heart: for out of the heart proceed evil thoughts, Murders, &c: Luke 15. 19 Chance-medley (as we call it in our law) indeed takes away life; but the party thus killing his Neighbour, whom he formerly loved, or did not hate, is rather unhappy, then wicked; because there is nothing of Will in it. God therefore assigned Cities of Refuge, for the protection of such. Yet these, if when they did this, they were either vainly, or ill employed, have much cause to be deeply humbled: For no such unhappy event can fall out without the Will of our Heavenly Father, who could easily have prevented that sad accident. The most bloody disposition of the mind, which is most directly contrary to this Commandment, is that of hatred, and deliberate malice. Therefore it is said, that he that hateth his Brother is a Murderer, 1 Joh. 3. 15. Yet Anger, and Wrath, if rash, and unjust are transgressions of this Law in the judgement of our Blessed Saviour, Math. 5. 20. If anger be continued, it becomes malice: and that malice is most accursed, which deliberates, and resolves of Murder, and proves implacable, though it commit not the fact, only because of want of pow●r, and opportunity, or for fear of some mischief, which may befall the party himself, if he put the bloody design in execution. Yet to hate, and actually Murder is more; then to hate, and not to Murder, absolutely considered. There is another degree of this sin, in bitter, spiteful, reviling, contumelious words. For whosoever shall say unto his Brother (Racha) shall be in danger of the Council: But whosoever shall say (Thou Fool) shall be in danger of Hell fire, Mat. 5. 21. The former word seems to be a term, or expression of passion; the other of contempt. There be also treacherous words, which tend to the taking away of life, and there be whisper, backbiting, standering, and tales, all tending to shed blood, Ezek. 22. 9 There be words, which are softer than oil, and yet are drawn Swords, Psal. 55. 21. There are persons, who whet their tongues like a sword, and bend their bow, to shoot their arrows even bitter words, Psal. 64. 3. Doeg's words did cut like a sharp Razor, and cut off the lives of the innocent Priests, Psal. 52. 2. Thus this bloody sin is begun in the heart, and tongue of man. Yet it cannot be consummate without the Hand, which is the instrument to execute and accomplish what Thoughts, and Words have begun. Again in this sin, §. IV as in others, some may be principal, some accessary, and so guilty, by consent, counsel, assistance, connivance in concealing, or not hindering, or some other way: And whosoever shall not use all means to prevent, and save the innocent, or not endeavour to see the Murder, once committed, punished, are guilty of blood. In this respect the Priest, and Levite passing by a man wounded, and half dead; yet neither pitying him, nor endeavouring to recover him, were guilty, Luke 10. 30. For if we should do our diligence to save the life of a beast, much more the precious life of man. Let's hear what God saith in this particular. If thou forbear to deliver them, who are drawn to death, and those that are ready to be slain. If thou sayest, Behold we know it not: Doth not he that pondereth the heart consider it, and he that keepeth the Soul, doth not He know it? and shall he not render to every man according to his Works? Prov. 24. 11. 12. We read that a Galatian Shepherd refusing when it was in his power, to save a man torn with dogs, was three years after slain by Wild Beasts himself. This was a just judgement from God. The Rich man refusing to relieve Poor, miserable, and hungry Lazarus, lying at his gates could not be innocent: neither can any such unmerciful, and inhuman wretches. For not only such, as cruelly oppress, afflict, and grind the faces of poor people, but such as are devoid of mercy, and the bowels of compassion are guilty. Si non pavisti, occidisti: Ambros. In this kind, unskilful or careless Physicians cannot be excused. Some of these do not value the life of man, and are easily persuaded for favour or gain, to murder such, as they pretend to cure. As there are private; §. V so there be public Murders, and these are also negative, or positive: Negative, when they neglect to inquire after the authors of Murder, or acquit them being known, or grant them Pardons. By this means sometimes a whole Land is polluted with blood and suffereth God's vengeance. For a Murderer should be taken from the Altar and put to death, Exod. 21. 14. No satisfaction must be taken for his life, but he must surely be put to death, Numb. 35. 31. And a man that doth violence to the blood of any person, must fly to the pit; Let no man stay him, Prov. 28. 17. He that endeavours to save a bloody person, must needs be guilty of blood himself. Some make bloody laws to take away most unjustly the lives of their innocent Subjects: Some wrest the laws just in themselves, and by unjust Judgement condemn the guiltless to death: and this is done in time of peace. All such as wage unjust wars, or manage just wars cruelly, and unjustly, are great transgressors. Such also are all seditious, and tumultuous persons, and also the Authors of civil Wars, and enemies to the administration of justice. Some are too remiss in just wars to revenge that blood, which was cruelly and causelessly shed by the enemy. This was the sin of King Saul, in that he destroyed not the Amalekites from under Heaven. Besides the former differences, §. VI and degrees of this sin, there be others: For even of Wilful Murders, those are most heinous, 1. Which are committed out of pure malice, or a contempt of the precious life of man: Some are so bloody, as they make no more account of the life of man then of a beast, nor so much: Others are so cruel, as that they delight in the torment which others suffer, and therefore take away the lives of others so, as to put them to lingering and extreme pain. 2. To Murder Father, Mother, Children: as the Canaanites; and, after, some cursed Israelites did sacrifice their Children to the Devil, is most unnatural, grievous, and abominable. 3. To Murder Magistrates, Judges, public Officers, and especially Kings, and Princes, upon whom the public peace and safety doth much depend, is a far more heinous transgression then to slay a private person. 4. To Murder innocent persons, and such as have done no wrong, nor given any cause, is far more than to Murder injurious and abusive provoking persons. 5. The blood of Abel, and the Saints, and faithful Servants of God do cry most loud, because the cursed Caines, and Perfecutours slay them, because their works were good, and their own evil: and out of an hatred of the power of Godliness in them: For the more of God is in them, the more they hate them. The most heinous Murder in respect of the person, the injustice, the malice, the reproach, was the crucifying of Christ the Son of God. 'Tis difficult, §. VII if not impossible to reckon up all kinds, and different ways of murder: For the life of man is exposed to a thousand dangers, and is easily taken away: and the malice of the Devil that old murderer, and of bloody men, is very great. So that it's the great mercy of God, that man lives half his days, or that any dyeth a natural death. And therefore our duty is, to be thankful to our God, as for other mercies, so for the continuance and preservation of our life. And every day should we commit ourselves into his hands, prepare for death, set our souls in order, desire his protection, and the guardance of his Blessed Angels. And, in this place, we might take occasion to speak of self-murder, which is certainly unlawful: For we have not the absolute propriety, but the use of our lives given us of God to use, and to make an account to him of the same. A man may be unmerciful, and unjust unto himself, both in respect of life, and other things. Unto all the former sorts of murder, may be added all unjust Punishments, and especially such as grant life, yet upon such terms, that it is worse than Death: as when innocent persons are condemned to cruel Servitude, or to the Galleys, or to Banishment, or the Mines. By what hath been said, we may, in some measure, understand what God hath forbidden. The Preceptive, §. VIII and Affirmative part is implied, and may be easily understood by the former, which is Negative. For, as the Duty is, so our care must be to preserve the life of our Neighbour, as our own; which is dear, and precious to us. To this end, 1. We must be humble, meek, patient, peaceable, placable, and ready to forgive, and be reconciled, upon reasonable terms, unto our Enemies. 2. We must be pitiful kind, liberal, and ready to give, or do what shall be necessary for the preservation of the lives of others, and not suffer them, through out own default, to perish. 3. We must be bold, resolute, courageous, and ready to hazard our goods, credit, liberty, and sometimes our own lives, to save innocent persons, and especially the servants of God, and rescue them out of the hands and jaws of wicked and cruel men. Open thy mouth (saith God, by the Wise-woman) for the Dumb, in the cause of all such as are appointed to destruction, Prov. 31. 8. 4. We must, in a just War, be willing to lay down our lives for our Country, that by the Death of few, many may be preserved. 5. As our hearts must be well affected, so our words must be words of meekness, patience, love, humility, peace, kindness, comfort. And as we must avoid the causes and occasions of doing hurt; so all our inward affections, outward carriage, words, deeds, must be so ordered, as shall most tend to the safety of the life of others. Neither must our Prayers and Endeavours be wanting, to prevent the death of innocent persons. Thus Reuben sought to save the life of his Brother Joseph. Esther adventured her life to prevent the ruin of her people, Esth. 4. 11, 12, etc. Thus Ebedmeleck delivered the Prophet out of the Dungeon, Jer. 38. 7. 8. And God remembered the Work of Mercy to reward it, Jerem. 39 15, 16. Besides all this we must not conceal, but discover, and that betimes, all Plots, Designs, Intentions of Murder, known unto us; do what we can to prevent the effusion of innocent blood; severely, and carefully prosecute all Bloody Murderers. And herein all Judges, Magistrates, Higher-Powers, who are trusted with the Sword, must, by the Sword, cut off bloody men, and not suffer them to live. The Reasons why we should abhor, §. IX and take heed of this sin, are many: For, 1. The life of man is precious, and the greatest and chiefest Earthly Treasure man can have: it's the best thing under Heaven, and in itself the greatest blessing of God in this World. 2. It was given of God to serve him, and seek a better, and more glorious life in the World to come. To take it away before the great work be done, and Man hath made his peace with God, and secured his Title to Heaven's Kingdom, is a most horrid crime, and tends to the destruction of Soul and Body at once, and may be a privation, and prevention of Eternal Life, to be enjoyed in Heaven. Therefore, it's no wonder, God doth so much detest it. And many are so malicious and revengeful, as that, if it were in their power, they would destroy and punish both Body and Soul in Hell fire. 'Tis reported of a bloody man of Milan in Italy, that when he had suddenly surprised one whom he hated, overthrowing him, set his Dagger to his Breast, and told him, that he would kill him, unless he would renounce, and forswear God: which when this surprised, fearful man had done, that bloody man presently killed him, saying, This is a noble Revenge, which doth not only deprive the Body of Temporal Life, but brings also the Immortal Soul to endless flames: Bodin. de Rep. Lib. 5. Cap. 6. 3. The Body of Man, as well as his Soul, was redeemed, and bought by the blood of Christ, is, or should be the Temple of the Holy Ghost, is capable of immortal glory; and man was made in the Image of God: So that to destroy the body of Man, and take away this life unjustly, and without Warrant from God, must needs be an offence against God the Father, in whose Image Man was made; against the Son, who redeemed him; against the Holy Ghost, whose Temple he is, and against man himself, his Neighbour, his Brother, his Fellow-member in Christ. And for Christians, to murder Christians, must needs be heinous, seeing we profess ourselves Christians, and Fellow-members in Christ; and thereby we engage ourselves to the highest degree of love of all other people in the World. To murder a Christian, is not only a sin against God-Greatour; but also, and that directly, against God-Redeemer, which is an high aggravation. 4. The life of man once destroyed, cannot be restored: neither can any satisfaction sufficient be made either to God, or Man, for the same: for life is inestimable, and cannot be ransomed by all the Gold and Silver in the World. 5. This sin is the most destructive of Humane Society: so that if God should not forbid it, restrain it, or punish it, no man could live in safety, and the Earth, in a short time, would be unpeopled, and wholly desolate. 6. God hath given a strict charge, that no murderer should live; and woe unto them that shall protect, or abber, or endeavour to save any man whose hand is embrued in innocent blood. 7. Murderers are the children of the Devil in a special manner: for he was a murderer from the beginning. 8. The Judgements of God, upon this sin, are severe, many, signal, and his detestation there of very great. This appears by the many strange and supernatural Discoveries of secret murders, by the strange and extraordinary Judgements upon bloody persons. For sometimes He punisheth them by Retaliation in the same kind, and sometimes by the same persons, that employed them in the murder of others; sometimes, by some fearful Vengeance executed in the same place, where they had shed the blood of others; sometimes, in the same time, as the same Day, and Month, wherein they had murdered others, that man might take notice, hear, and fear. For this Sin God sometimes punisheth not only the Persons guilty, but Families, whole Nations, and Kingdoms. God's own people in Covenant with him, must suffer for the innocent blood shed by Manasses: and neither his Repentance, nor good Josiah's serious and zealous Reformation could avert the judgement. Blood is a crying Sin, and calls aloud for Vengeance; and God, the Judge of all the World, must needs hear, and will make Inquisition, and manifest his indignation. If David, a man after God's own heart, will slay innocent Uriah, with the Sword of the children of Ammon, the Sword shall not depart from his own house. One Son shall murder another, and his own child that came out of his own bowels, shall not only seek his Crown, but thirst after his Blood. The innocent blood of Christ lies heavy upon the Jews for these 1600 years. Cain's horror of Conscience was dreadful, and Judas his torment intollerable●: and why? Both had shed innocent blood. Therefore we must not murder. Yet all this must be understood of the effusion of innocent blood, §. X without warrant from God. Otherwise, Abraham could not have been guiltless, in that he purposed to sacrifice his innocent Son Isaac. David's just wars had been unjust. Joshua's severity against the Canaanite, to whom he gave no quarter, had been cruelty. Saul's destruction of Amaleck, in not sparing man, woman, nor child, could not have been warrantable. Moses, by the Levites, slays 3000 of his Brothers in one day; and Phinehas takes away the life of two guilty Persons, without Formality of Law, and judicial process: and yet both were innocent, neither chargeable with blood, because they did it justly. In this respect, the punishment of Blasphemers, Idolaters, and capital Offenders, is lawful, and warrantable, no ways contrary to this Law. Some explain and enlarge this Commandment, so as to include the murder of Souls, as here prohibited. But the Commandment doth not extend so far. It's true, that we may conclude from hence, that if murder of the Body, much more the murder of the Soul, must needs be an heinous sin. The Devil is the murderer of Souls, by tempting men to sin; and so are all his Agents, who by false Doctrine, evil Example, Persuasions, Commands, Exhortation, incline men to believe Lies, and disobey their God. And such as shall not endeavour the Conversion and Salvation of others, cannot be excused. But these things are not proper to this Commandment, which was given for the preservation of man's bodily life: Yet we may argue, that if it be so heinous a crime to kill the Body, it's far more heinous to murder the Soul. CHAP. XIII. The Seventh Commandment. THis Commandment is expressly Negative, §. I and a Prohibition, and implicitly affirmative, and a Precept. The Sin expressly forbidden is Adultery. And this presupposeth Marriage, which was instituted by God, and to be observed by man in the state of Innocency before any sin entered into the World by man, For God having first created man the Male, after that, create's the Woman of a Rib of Man, Female. The man was so made, that he was fit to beget; the Woman was so made as that she was fit to conceive, bear, bring forth, nurse childs. For this was the reason why God made them Male and Female, because by them thus different in Sex, he intended to propagate all Mankind of one blood. The Woman being created, was brought to Man, and given unto him by God, and he took her, with her consent, as flesh of his flesh, and bone of his bone; and they twain became one flesh. And God commanded this order to be observed unto the end of the World. This was the first institution of this sacred society: So that the first and principal efficient of Marriage, was God instituting it; the Subordinate, is the mutual consent of the parties. For Marriage is a contract, or covenant: This is the general nature of it; and as the matter is one man, and one Woman, free from all former obligation that may hinder it, so the form, and chief essence is in the special nature of the contract, whereby they mutually bind themselves one unto another so as to become one flesh for term of life of both the parties. The end is propagation mutual help, and comfort; and upon the Fall, Per accidens, the avoiding of Fornication. One effect, and that a principal one is, That the Wife hath not power of her own body, but the Husband: and likewise also the Husband hath not power of his own body, but the Wife: and this is the reason why Adultery is so grievous a sin, and a just cause of dissolution; because the party committing it, doth give that body which is another's, and not their own, unto a third party, contrary to God's institution, the Covenant, and the principal end of marriage. Amongst Christians this Marriage doth resemble that spiritual and blessed union of Christ and the Church, begun on Earth to be consummate in Heaven, and should be entered upon and continued so, and also observed in that holy manner, as that it may be a furtherance, not an hindrance to that more Heavenly bond, and society. We should first give ourselves to be married to Christ, before we give ourselves to be married one unto another. For Redemption did not abolish, but perfect Marriage. It's not made necessary to eternal life; for as we may be married and not saved, so we may be unmarried, and yet Married to Christ and Saved. Yet all Christians should marry in the Lord: Though the Marriage of Heathens, as Marriage, is lawful, and their children born in Marriage are legitimate. By these things premised concerning Marriage, §. TWO we may easily understand what Adultery is. It is the defiling of the Marriagebed. The Apostle saith, Let Marriage be honourable in all, and let the bed be undefiled, Heb. 13. 4. That the words are a dehortation appeareth from the context. The sin dehorted from, is Adultery, which is a dishonouring of Marriage, and a defiling of the Marriage bed. This Adultery is opposed to chastity, and fidelity in married persons: The sense is; Let all that are married preserve the honour of Marriage, and preserve the Marriagebed pure. This Adultery is committed three ways, 1. When the Adulterer is single, and the Adulteress Married. 2. When the Woman is single, and the Man, or Adulterer, Married. 3. When both the parties are Married. When one party only is Married, and the other single, one bed only is defiled; but when both the parties are Married, two Marriage-beds are defiled by one act. This Commandment followeth the former in order: For the best, and nearest thing is Man's life; the next is his Wife; who by God's institution, and solemn contract, is one Person, and one flesh with him. And for an Husband, or Wife to commit this sin, is a wrong unto their bodies, which is of more account than their goods can be. And Adultery is a wrong more heinous than Theft, and next to that of Murder. Some have observed that the sixth and seventh Commandment are fitly joined together, because Adultery and Murder often go together. And we must avoid Adultery the cause, that we may avoid Murder, which is often committed to conceal Adultery; as in the example of David, who having committed Adultery with Vriah's Wife, caused him to be slain, lest his Adultery should be discovered. Others consent to murder, that they may enjoy one another more freely. Thus Adulterous Wives conspire with their Paramours, to poison, or secretly murder their Husbands. Adultery in either Party is a grievous sin, but especially in the Wife, because it may bring in a Bastard, and a spurious brood to inherit her Husband's estate. This sin appears to be heinous many ways, §. III and therefore ought with the greater care to be avoided, and abhorred. It's contrary to God's institution, to the sacred and solemn contract of the Married parties; it's a dishonour of the body. For every one should know how to possess his Vessel in Sanctification, and honour, 1. Th●ss. 4. 4. This Vessel is the body: the Sanctification and honour is chastity: Which implies that Adultery, as also fornication is the dishonour, and slain of the body. In this respect it may be said, that he that committeth Fornication, sinneth against his own body. It's a disgrace to the Children, a blot upon the Family, the cause of woeful discord, the dissolution of the sacred bond, the ruin of Families, and the ●ource of many miseries. This is farther evident from the Penalty determined by God against this sin, which was death. The Man that committeth Adultery with another Man's wife, even he that committeth Adultery with his Neighbour's Wife, both the Adulterer, and Adulteress shall surely be put to death. Levit. 20. 10. Judah adjudgeth his daughter in L●w Thamar to the fire for Adultery. Many Heathen States made it Capital. The King of Babylon condemned Ahab, and Zedechiah to be burnt for this sin, Jer. 29. 22, 23. The Tribe of Benjamin was almost destroyed for the same, Judg. 19 & 20. Chapters. David commits Adultery in secret, and his own Concubines are defiled by his own Son, in the sight of the Sun, and all Israel. And for this sin God was so incensed with the Men of Judah, that he saith, Shall not I visit for these things? Shall not my Soul be avenged on such a Nation as this? Jer. 5. 8, 9 Diseases and beggary, with perpepual infamy, and sometimes death follow by God's just Judgements upon the Parties guilty of this Crime. Again, this society of Marriage being ordained for propagation, is the Seminary of Church and state: and if it be stained by Adultery, both are stained. And to multiply a Bastard brood for the beginning of a Civil or Ecclesiastical association, is to be abhorred by all Wise and honest, much more by Religious Persons. It's a curse, and dishonour to any people to be derived from any such spurious spawn. Therefore all well-ordered states have made strict Laws concerning Marriages; and most civilised Nations have their Rites, and Customs for the more solemn Celebration of the same. Christians appointed the Publication of the Banns; and the solemnisation of the Marriage itself, was to be performed in the open Congregation, with holy instructions, exhortations, and Prayers. All this was done to prevent Fornication, uncleanness, and Clandestine Marriages. Again, this Crime amongst Christians is more heinous, because our bodies are the members of Christ, the Temples of the Holy Ghost, and are bought with the price of Christ's blood, 1 Cor. 6. 15, 16, 17, 18, 19, ●0. This is a sin that shuts out of Heaven's Kingdom, Chap. 16. verse 9 10. For this sin, as for others the wrath of God comes upon the Children of disobedience, Ephes. 5. 6. And Whoremongers and Adulterers, God will Judge, Heb. 13. 4. And he will punish them not only with temporal; but, if they repent not, with eternal punishments. Though Adultery, §. IV as most pernicious to humane Society, be only forbidden expressly; yet implicitly many other sins come under this Prohibition. And for the better understanding of this commandment, as of some others, we must take notice of some Rules given by Catechists, Casuists, and Expositors: viz. That where one sin is forbidden, all of that kind, and such as bea● Analogy, or have Agreement with it, are there, by a Synecdoche, forbidden. Where the effect and the end, there the causes and means, are Prohibited. And where the Principal there the Accessary are condemned. Where the act, or outward fact, there the thoughts affections, inclinations, desires, purposes, gestures, Words, are determined to be unlawful; According to these rules; besides Adultery, many other sins which have some affinity and agreement therewith are here forbidden: as fornication, incest, whoredom, rapes, deflowering of Virgins, Sodomy, and Bestiality, which two lusts are not to be named but with detestation: And all lasciviousness, uncleanness, and abuse of the body in this kind. The reason hereof is, because God never gave any liberty to use their bodies in this kind out of Marriage. For so soon as he had created man, and given him a power, and blessing of propagation, and multiplication, He brings the Woman to the Man, giveth her in marriage unto him; before they had any warrant to have carnal knowledge one of another. In this respect simple fornication (as they term it) between single Persons, and the keeping of Concubines, are unlawful. According to the second Rule (of cause and effect) because intemperance, and excess in eating, §. V drinking, and pampering of the body, and idleness are causes as of other sins, so of these of uncleanness; therefore in that respect but no otherwise they are prohibited. Fullness of bread, and abundance of Idleness were two of the great iniquities of Sodom, one of the filthiest and lewdest places in the World, Ezek. 16. 49. Yet intemperance, luxury, and excess in bodily pleasures, may be reduced to this Commandment, understood in a latitude as prohibiting all excessive, and inordinate enjoyment of worldly and bodily pleasures. And the Jews being as said horses in the morning, neighed after their neighbour's wives, Jer. 5. 8. Lewd company is also another cause. Dinah Jacob's Daughter wanders, and god's abroad to see the Daughters of the Land, falls into lewd company, and is deflowered. For which sin the City of Shechem is destroyed. To gaze unadvisedly upon beauties may kindle the flames of lust. Immodest, and wanton Apparel, Carriage, Gestures, Words filthy Communication, Lewd Pictures, filthy books, too much familiarity of Men with Women, or Women with Men, who have not the gift of continency, and converse with them without any calling, especially, with the temptations of the Devil, who will take all advantages, are dangerous. Not to reckon up particulars, which are many; this we must know for certain, that whatsoever is a cause, or occasion of this sin of uncleanness; and gives advantage or opportunity to Satan, is forbidden, as such, in this place. Yet the beginning of this sin, as of all other, is in the heart: for, as, out of it evil thoughts, and murders; so adultery and fornication issue, Mat. 15. 19 For whosoever looketh on a Woman to lust after her, hath committed Adultery with her already in his heart, Mat. 5. 28. Till temptations come into the heart, we are safe. But when the heart begins to entertain unclean suggestions, conceive and continue unclean thoughts, desire unclean pleasures; the devil hath insinuated himself, and is entered already. But if we yield consent, resolve to fulfil our lusts, and deliberate how to accomplish our filthy design, than he is fortified, and will hardly be forced out; we become his captives and slaves, the sin is conceived and form in us: And this deliberate consent, and resolution is the principal part of this sin; and most properly contracts the guilt. For where there is Reluctancy within, and strong temptation without, or a sudden surprisal, the sin is not so heinous. The inward disposition, and willing inclination of the heart doth most offend God: the outward act, and the use of means to accomplish our desires, do the greatest hurt to man. Yet as there are degrees of these sins within, so there be also without, and that not only in respect of the several kinds of filthiness; for some are more abominable than other in their own nature; some by complication, because in one act Adultery and Incest may concur; but also in respect of the act, and habit. For the sins of adultery and murder were not habitual in David: his constant temper was far different, though some make a Constant practice of this sin. Besides all these ways of contracting guilt in this particular, some are guilty, though not as Principals, yet as Accessary. For many are no better than Bawds, and Panders, by being subservient, and officious unto other in this sin: Thus Jonadab contrives a means, and gives advice to Amon, how be might fulfil his lust upon his Sister Tamar, 2 Sam. 13. 5. Thus far the negative part, whereby we understand what sins are here forbidden, and also how hard a thing it is, to be pure and innocent from all uncleanness: for few are found, who are not in some measure polluted. For the causes, and occasions are many, and the temptations great, and our frailty much: and we have continual need of God's gracious assistance, which without our own constant Vigilancy we cannot expect. As for Polygamy, and the several cases of conscience, and the distance of degrees in consanguinity, and affinity to be observed, to avoid incest; I leave them to Casuists. The affirmative part here implied, §. VI and often expressed in other places of Scripture is the Precept of Chastity: for he that forbids impurity, commands Chastity; which is not a virtue as it ariseth from the constitution of the body, or from some natural, or artificial causes, but as it's rooted in the heart, and is Regulated by the Word of God. For as the sin of uncleanness is not in the outward Act of carnal knowledge, which ordered according to God's institution and Law, is not only lawful, but a means ordained by God to propagate mankind, and to continue a Church unto the end of the World: So likewise Chastity is not the forbearance of the outward act, but a right, and constant temper of the heart, hating the sin of uncleanness, and preserving both Body and Mind pure, in free obedience unto God. And as the proper, and principal subject both of all other, & also of this ver●ue, is the will: So all this will avoids all causes and occasions of the sin here forbidden. The inward thoughts, desires, resolutions, deliberations are pure; the words, gestures, apparel, and outward acts are modest, and sober; so that by a chaste soul the Vessel, and body is kept in Sanctification and honour. And this is the duty here commanded: But because there are many means to preserve Chastity; these therefore aught to be used. The fear of God, which is the beginning of Wisdom, and a Principle-generall of all virtues, doth first dispose the soul to this particular duty; and reigning in the soul commands all temptations to be resisted, evil company, and filthy persons to be avoided; good and chaste Society to be observed, prayer, frequent prayer against this sin, to be made; some honest employment to be used; the Scripture, and pious books to be read; the reasons against this sin in Scripture to be remembered; the motives unto chastity to be observed; good examples of Chastity, as that most excellent one of Joseph to be followed. Yet we must know that in respect of persons its twofold. 1. Of single persons. 2. Of married persons. Single persons are such as were never married, or widows: both these must be chaste, so as not only to have pure, and sanctified minds, but also to forbear all kind of Carnal copulation. Married persons may have the use of one another's bodies without any sin, but then they must be faithful one unto another: for only they that have right unto their bodies must have the use of them. And if they transgress, their sin is adultery, and greater than that of simple fornication; not only because it is an abuse of the body, as simple fornication is: but because it is against the marriage-contract, and they have a remedy, which single persons have not; and many more mischiefs follow upon it. In this condition of marriage, many may think themselves safe: yet no persons though married must neglect their watch, presume upon their own strength, contemn temptations: for they may fail as well as others, as woeful experience hath taught many. Their secret carriage must be chaste before God; their outward behaviour must be modest before men: the one that they may have a good conscience; the other that they may give good example. And single persons that have not the gift of continency, must marry, yet wisely, and in the Lord; lest that estate which was ordained for a comfort, and help, prove a discomfort, and a snare. They are happy in this respect (and a great mercy of God it is) who have their education in chaste, and modest families and fall not into familiarity with lewd persons: For many who in chaste Company would have been chaste, and would have abhorred this sin, have been defiled by lewd, and ungodly persons. Yet if we fear our God, and trust in him, he can preserve us pure in the most filthy societies, as he did Lot in Sodom; and deliver them in the strongest temptations, as he did Joseph. This Commandment certainly requires temperance, §. VII as an excellent preservation of Chastity. And divers of the Schoolmen, and Casuists oppose it to Luxury; which they make a general; under which they reduce, and rank, in a certain order, 1. Simple fornication, to which they refer whoredom, and the use of Concubines. 2. Incest. 3. Adultery. 4. Deflowering of Virgins in their parent's power. 5. Rapes. 6. Uncleanness against nature, as Sodomy, and Bestiality: all which were mentioned formerly. Yet this temperance, more properly taken, is opposed to luxury, taken more strictly for excess in diet and apparel, and such things as tend to the preservation of the body. It's contrary to drunkenness, and gluttony, and all excess in that kind, and may include abstinence, and fasting: for we must keep the body under, and make no provision for the flesh to fulfil the lusts thereof. The body must not be armed against the soul, lest the flesh rebel against the spirit. The pampering of it, is like the warming a frozen Serpent in our bosom to sting us unto death: We are commanded to abstain from fleshly lusts, which fight against the Soul, 1 Pet. 2. 11. Yet temperance is properly, and strictly, here commanded as tending unto Chastity; yet it may come under another notion, as it doth dispose us to Heavenly duties, and prepare us for our last account. There are intemperate persons, who are lovers of pleasures, more than lovers of God; and surfeiting and drunkenness indispose us to divine performances, and unprepare us for our latter end. And in this respect intemperance is a sin against the first table. Drunkenness absolutely considered is not a sin against this commandment, but as inclining and disposing to uncleanness; and in other several respects against many other. For there be divers sins, and divers duties, reducible to several parts of this moral Law. As there be many dissuasives from the sins here forbidden, §. VIII so there be many suasives, and motives to the duties here Commanded: Some are general motives to Chastity in general; some to Chasity in single life; some to Chastity in marriage in particular. And every Dissuasive in general, and in particular, are suasives either in general or particular. There are dissuasives from 〈◊〉 fornication; from incest, from adultery▪ from rapes, and so from the rest which are proper. The reasons and motives to Chastity in general, especially to Christians, are 1. B●cause our bodies are the members of Christ, 2. They are the temples of the Holy Ghost. 3. We are bought with a price, and cannot dispose of ourselves as we please; but must so use them as our Saviour hath Commanded, and we must honour and glorify him, who hath bought them: for his they are. 4. We have consecrated both soul, and body to his service. 5. We are Regenerate, and sanctified; and as in soul, so in body, and have received a power to perform this duty of Chastity, as well as other duties. 6. We hope, and expect, that these bodies shall rise again unto eternal glory, and how can we pollute them? 7. One Reason in general to all men Jews, Christians, Gentiles, is, that Chastity is the honour of these bodies of ours, as uncleanness is their dishonour. For the bodies of all men being tabernacles of the immortal soul, and created, and redeemed to immortality; are far more excellent than the bodies of beasts; and therefore must not be abused, and made like, nay worse, and more base, than the bodies of brutes. There are besides these common reasons, others proper to incline married-parties to Conjugal Chastity, and fidelity: as the honour and Legitimation of our Children, the mutual content and comfort of man and wife, the peace and welfare of our Families for the present, and of posterity for time to come; God's institution, the matrimonial contract, the continuance of the sacred bond, and divers others which may be observed our or Scripture. And both the parties must not only be chaste and faithful, but wi●e in their carriage, so as to give no occasion or just suspicion of jealously, or be jealous when there is no sufficient cause. We should know these things, and learn out of God's word, how excellent a virtue Chastity is, how pleasing to God, how disposing to heavenly duties. Out of this knowledge and love to God, we should love this duty, desire and endeavour to perform it; and labour to be chaste in our hearts, not only before men but God. We must resist temptations, and suppress the first motions unto uncleanness; and with Job make a covenant with our eyes, and not think upon a maid, Job 31. 1, 2, 3. unto the 13th. In this case, if our right eye, right hand, right ●oot offend us we must cut it off, and rather part with our choicest, and rarest contents, than sin, and displease our God; and endanger our poor souls. Many are not chaste at all, few, and very few perfectly chaste: and this Commandment discovers much sin: and manifests an absolute necessity of Christ's merit, and God's mercy in this particular. Many are wicked, the best are frail, and all imperfect; at least in our strange, and unclean thoughts; which are very hardly prevented in them, who abhor the sin and love the virtue. I might in this p●ace take occasion to enlarge; but I will not debate either of the nullity of some marriages, or what doth make a nullity; or determine the several degrees of consanguinity or affinity, and so discover what marriages are incestuous; or inquire into the nature of divorce, and the causes thereof, and whether divorce for Adultery doth totally dissolve the matrimonial bond, or only separate à mensa, & thoro, the bond continuing still; or declare in what cases Man and Wife may live asunder. As for living, or not living together, when the one party is a Believer, the other an Unbeliever, the Apostle, 1. Cor. 7. hath sufficiently determined. These particulars might take up a Volume. Let the Reader observe, that in this Commandment, God saith to all single Persons, Be Chaste: To all Married Persons, Be Faithful. CHAP. XIV. The Eighth Commandment. THE Sin forbidden in this Commandment, §. I is, THEFT, Thou shalt not steal. Theft, is the unjust usurpation of another's goods; or the taking away, or detaining another's goods unjustly. By unjust Usurpation, I mean, a making that our own, which is not our own, and to which we have no right. For the better understanding of Theft, we must consider, 1. The matter of it. 2. The form. 3. The Persons that are guilty; under which, comes in the several distinctions of Theft. 4. The Causes, and Antecedents, which make way unto it. 5. The Degrees thereof. The matter of Theft, are the goods of other men: Therefore, as the former Commandment presupposed Marriage; so doth this, Propriety, and a right to those things we call goods, which are such things as God hath given us, for the preservation, comfort, and ornament of this bodily life; and, in that respect, called our livelihood, because they are not only convenient, but necessary in a competent measure, for the continuance of life. The absolute and highest degree of Propriery in these Earthly goods, is only in God, because He made them. For the Earth is the Lords▪ and the fullness thereof, the World, and they that dwell therein: for He hath founded it upon the Seas, and established it upon the Floods Psal. 24. 1, 2. The Earth is the Lords and the fullness thereof; This is God's Propriety. He hath founded, and prepared it; This is the reason and ground of this absolute Propriety. Yet He was willing, that seeing He made these things for Man, he should have some right unto them, and an inferior kind of Propriety in them. Therefore it is written, The Heaven, even the Heavens are the Lords; but the Earth hath He given to the Children of Men, Psal. 115. 16. So that Man derives his Right unto them from God, by way of Donation, and that from the Creation, Gen. 1. 28, 29. This Donation is from God, not as Redeemer, but Creator and Preserver. Therefore it's true, that Dominium non fundatur in Gratia; That Man, by Sin, might forfeit, there can be no doubt, yet if God took not the Forfeit, so as to re-enter, the Right remains unto men, as men, not as sanctified. The sanctified only have a sanctified use of them, and will be able to make a good account. God renewed his Charter and Donation, Gen. 9, 3. and this after the Flood. Yet this is but a common and general Right given unto man in general, and might stand good, though all things continued as common. This gave neither public Right to many, nor private to any, yet was a just Foundation of the Division and Appropriation of things, which was once introduced by the Law of Nations, and of several States, and by the consent of private persons: and though this Division and Appropriation le●t some things common, and did only constitute a public or private Title, yet to make that public, which God and Nature have made common, as to drink water out of the River, etc. or that private, which is public, is a breach of this Commandment. Besides the Laws and consent of men, there is a special Providence of God, both in disposing the several parts of the Earth to several Nations; as the Land of Canaan to Israel, of Mount-Seir to Esau, etc. and also making private men, rich or poor, and giving to one more, to another less. This Donation of God is not absolute and unlimited: for He gives with a Proviso, to dispossess, and take away at will and pleasure; especially when whole Nations, States, or private men, by their heinous crimes, do forfeit. These goods which God gave licence to be divided, are either in no man's possession or propriety, or in some man's possession or propriety. For such as no man claims any right unto, nor can justly do it, they fall to the first Inventour and Possessor: and this is a good Title, as also Presciption. For such goods, as others have a Right unto, whilst that Right continues, we cannot, in Justice, challenge as ours, except they be given us by the Owners, or sold, or exchanged or left by Inheritance, or deserved by some Service, or be made Lords thereof, upon Conquest, in a just War. There be other just ways of acquiring, but I remember them not. These goods are corporeal, or incorporeal: corporeal, are immovable as Lands, or movable as other goods: incorporeal, as usages to pass, to drive, to carry through another man's ground, and other such like. There be degrees of this propriety: Some have only the use of another man's goods, but not the profit; some, the use and profit, but no right of alienation; some, have right of alienation; some, have only Dominium Eminens, as chief Lords, and can only demand a chief Rent, which the Vassal in alienation must always except. A man may be wronged in all, or any of these; and to deprive a man of the least right, he hath in these things, by the Laws of God, and just Laws of men, is Theft. So that the Form is in the injustice of the Possession of these goods; §. TWO and to know when this Possession is unjust, we must 1. Distinguish betwixt things common things public, things private, that we may understand, and that distinctly, the common, the public, the private Propriety and Right, 2. We must consider that some Propriety and Right is grounded upon the Laws of God▪ some upon the Laws of Men; whether the Law of Nations, or Laws of particular States; some upon both. 3. We must observe, that some things may be proper and due, by the Laws of men, which are not due by the Laws of God, and on the contrary; and some things are due, both by the Laws of God and Men, agreeing with the Laws of God: and so far as the Laws of Men are contrary, and, in this particular, in determining man's right, they are of no force, neither can they bind any man. 4. Seeing Justice commutative, as some call it, doth give, Suum Cuique to every one his due; Theft must needs be a not giving of every one that which is his own, and due unto him by the Laws of God, and the just Laws of men. Not to give, must be understood in a Latitude, as to include unjust acquiring, unjust detaining and keeping, unjust disposing and wasting, etc. of that which is not our own. And here the Question may be put, Whether the Laws of that God, who gave the Earth, and the fullness thereof unto the Sons of Men, hath made any goods so proper, as that the use of them should not be common in cases of Necessity. The Resolve seemeth to be made by our Saviour's words, justifying the Disciples plucking the Ears of other men's corn; and, by the Example of David, eating the Shewbread, sacred and proper to the Priests. Whereas some put, in the definition of Theft, Invito Proprio Domino, a taking away goods, without the consent of the Owner, this is not accurate. For though, Volenti non fit injuria, and if the Owner be willing, it's no Injustice, therefore no Theft; yet goods may be justly taken away in divers cases, without the Owners consent. This word, Stealing, or Theft, must be extended so far, as to signify not only Furtum, which is a secret and fraudulent Usurpation; but also Rapinam, which is a manifest and violent taking away another man's right. And this Injustice is opposed not only to Justice, determined by the Laws of men; but unto Mercy and Liberality, required by the Laws of God. For men cannot detain, or dispose of their goods, but according to the Laws of the chief Lord, and Proprietary, who is God. And we are here forbidden to wrong men, not only in their Propriety, but their Possession, Profit, Use, and Servitude. Distinctions of Theft, §. III and so of Thiefs, are many, both in regard of the matter, and the manner: 1. The matter may be sacred, and given to God, and for pious uses; and to usurp these, is called Sacrilege. It may be common; and so to usurp it, is Engrossing: It may be public, and so the sin is Peculiatus, a robbing or defrauding of the Commonwealth: If the thing be of the Herd, or Flock, it's Abigeatus, driving away of Cattle. If it be any person of man, woman, or child, it's Plagium, Man-stealing. If it be Use or Servitude, it may be called Trespass. If it be in time of War by Land, and the War unjust, or the Goods taken away, or consumed, without Commission, or if they belong to such as are no Enemies, it's Plundering. If it be in the time of War, or Peace, by Sea, it's Piracy. According to these several distinctions of the matter, there be several kinds of Thiefs, and Persons guilty of Theft. 2. Again, they are distinguished for the manner; As, 1. The Causes conjoined, when several persons concur in the same Theft, whereof some are principal; others, accessary: and that by receiving, concealing, counselling helping, sharing, or any other way consenting in this sin. For as we are forbidden by God, to concur actively with others, to other sins, so here to this. We must do what we can to hinder and prevent this sin, detect and use all lawful means to have the Offenders punished; and so do our best, not only to maintain our own, but preserve our Neighbour's goods. 2. They are such as are gross and palpable Thiefs, and condemned generally: as those who are guilty of Burglary, robbing by the Highway, cutting Purses, and of any kind of filching and stealing, and of cogging and cheating. Under this head, come such as use Vivere ex Rapto, as Borderers, and Moss-Troopers. To these, we may add such as refuse to deliver goods found, unto the right Owners, when they are certainly known. Thiefs, §. IV not so gross and palpable, are either public and private. Public are, 1. Such as make unjust Laws, concerning new Estates to enrich themselves and oppress, impoverish, and undo their Subjects. 2. Such as (without Law) by an Ariytrary Power, lay heavy Taxes upon their Subjects, sequester, confiscate, or charge their Estates without just cause. 3. All covetous Judges, who judge for Rewards, and do wrong to such, as being wronged by others, seek to them for remedy. And many times we find it true, that Princes are Revolters, and Judges are companions of Thiefs, love Gifts, and follow after Rewards. 4. All public Auditors, Treasurers, Commissaries, Collectors, Publicans, and other Officers, trusted in the gathering, keeping, dispensing the Public Revenue, and yet give in false Accounts, divert the Public Treasure, enhance Fees, extort more than their due, and oppress the People, and rob the Commonwealth, either in Peace or War, by Sea or Land. Private Thiefs, §. V are either such as are false and unjust in their Trust, or in their Contracts. False in their trust; as unjust Stewards, Factors, Sharers in a Common stock, Tutors, and Guardians trusted with the estate of Orphans, and whosoever are any ways trusted with other men's goods, and yet prove unfaithful. Unjust, and unfaithful in their Contracts are many, according to the several kinds of Contracts; whereof some are made without writing, some are written. Some of these Contracts I will mention, to discover the several sorts of Thefts, whereof men are guilty; and give some Directions to reduce many places of Scripture to this Commandment. 1. In lending and borrowing, there is Injustice, 1. In Lending; some lend when they should give, and to those who are in need, and should be freely relieved. Some will not lend at all, when they might do it without any prejudice, and are bound to it by the Laws of God. Some will lend, but not freely, or upon reasonable, but unreasonable hard terms; as upon more than ordinary Security by Pledges, Mortgages, and such like, to the great damage or danger of the Borrowers. These are contrary to that of our Saviour, who best understood this Commandment, Give to him that asketh thee, and from him that would borrow of thee, turn thou not away, Math. 5. 42. Amongst other kinds of Lending that of Usury is most to be considered, as admitting of much debate, and a subject of many Cases. It's lending of Money upon condition, to receive the Principal with Interest, for the use of it. In respect of the Interest to be received over and above the Principal, for the mere use, it's called Usury. Yet, it's to be observed, that it's not always a lending of money actually, but sometimes virtually, or, as some Casuists use to speak, Interpretatiuè, Some contract all this in these few words, Pactum ex mutuo Lucrum. This Usury thus defined, is not absolutely unlawful. For, in divers ●ases, a man may receive from some men gain for money, or other things lent: in which respect, as Lucrum ex mutuo, is no● unjust: neither is Lucrum pactum ex mutuo. For the Covenant, or Contract added, cannot make it unlawful: Because there are divers Contracts for Gain of the same nature, which are generally allowed as lawful. But to covenant and bind the Borrower to Interest for the Use, when he is poor, and such as by the Laws of God we are bound to help freely; or when we shall bind any to unreasonable or excessive Interest. For this doth argue the Lender to be either covetous, or unmerciful, or both. And indeed common Usurer's, and such as make a constant trade of it are covetous, cruel, unjust, unmerciful, unchristian, and cannot be excused. For their end is gain, and they will stand upon hard and strict terms, even with those whom they should relieve. Many of them are very cursed Wretches, and not to be suffered in a well-ordered State, much less in a Christian Church: As for Justice, Equity, Mercy, Charity, they know them not. The Israelites were forbidden to lend upon Usury to their poor Brother, or to keep his pledge Exod. 22. 25— 6. 7. Levit. 25. 36, 37. When a Brother is poor, not by his own default, but the hand of God upon him, and he willing to labour, and some thing freely lent would help him, he is an object of mercy. As there is Injustice, and The●t in lending; so there is in borrowing, 1. When we borrow a thing only to use, and are bound to return the same again, as good as we received; or if we cannot, yet give satisfaction. For to delay too long, or neglect, or refuse altogether to restore it, or deny it; or if i● be made worse, not to make satisfaction, is Injustice. 2. So it's a Degree of Theft, when we borrow, to restore in the same kind so much, and so good; and yet either deny to return any thing at all, or return less in quantity, or worse in quality, or both. There is another kind of Contract in Selling and Buying, §. VI wherein we deal with others by way of exchange either of one kind of Commodity for another, or of Money, for all kind of Commodities. And in this, many and great sins are committed, and no man can number the Deceits and Cheats used in this kind. Many things are sold by Weight and Measure: and not to give just and full Measure, or to sell by unjust Weights, is Theft, and much spoken against, and condemned in many places of the Word of God. Monopolies, engrossing of Commodities, corrupting of vendible Wares, and all other means used to enhaunse the price of things, are here forbidden. To sell, and give no good Security; to conceal Forfeitures, former Sales, Statutes, Mortgages, and to defraud the Buyers; or to deny, or delay to give possession, can in no wise be just. To set too high Rates upon Commodities, and by Lying, and sometimes Swearing, and Equivocations, to extort from the Buyer a greater price; or cheat and defraud the simple and ignorant Chapman; to sell that which is not our own, without warrant from the true Owners▪ can in no wise be just. To buy under the value, and so defraud the simple and plain man; to oppress such, as sell for need; to buy by greater, and sell by less Measures or Weights; to buy things plundered, stolen, and known to be other men's, all co●e in to the Catalogue of Theft. So it is, to buy when we have no need; to raise the Market, and enrich ourselves. There is Theft also in the Contract of setting and taking Houses or Lands, when Landlords oppress their Tenants, make not good their Bargain, raise the Rents without cause: In taking, when the Taker observes not his Covenants, delays payment, or pays not at all, but runs in arrear, making no conscience of his dealing, useth not the Lands and Houses as his own, so that the Owners suffer damage. There is also a Theft in the hiring of Servants and Workmen, when they pay them not their Wages at all, or not their full Wages, or not in due time. The hired are guilty, wh●n they are lazy, false, unfaithful. To these may be added, as Thiefs, all such as remove Landmarks, encroach upon others Right, acquire Possession upon an unjust Title; all such as deny just Usages, and Services, upon their Lands or Houses; all Litigious Persons, and so all Officers of State, especially such as have to do with the Public Revenue, as you heard before; all such as are employed in Judgement, and deal not fairly, and justly, as negligent, covetous, or perfidious Lawyers, Attorneys, Solicitors, etc. All Officers for Execution; as Sheriffs, Bailiffs, etc. whose Design is to enrich themselves; all such as trespass upon their Neighbours, and are unwilling to make satisfaction; all such as refuse to restore Pledges, or things deposited, or deny to make restitution, when they are bound thereunto. If we should put in this Black Bill, all Alienation of Tithes, Impropriations, Prescriptions Customs, Compositions, whereby they are impaired; all Defraudations of Ministers, or denying them their Due, few would believe us. Yet the sad Effects of these, is, the starving of the Ministers Bodies, and the People's Souls, and the taking away the Churches Right, contrary to the pious intentions of the Donours. These are the several Distinctions of Theft, §. VII whereby the Parties guilty of this sin are distinguished and known. The degrees and causes of this sin here prohibited follow: The Degrees are four. 1. This Sin begins in the Heart. 2. Goes on in Words. 3. Proceeds further in Writing. 4. Is consummate in Actions and Deeds. 1. It's conceived in the Heart: For, as out of it, Murders and Adulteries, s● Thefts proceed, Math. 15. 19 For, after Suggestion, follow Consent, Deliberations, and Resolutions; and all these within the Soul. 2. The Tongue is abused to lie, flatter, swear, equivocate, accuse falsely, partly to deceive, part●y to make the Party, whose Estate is coveted, liable to Forfeiture, or Confiscation. So Naboth's Vineyard and Estate became confiscate to the K●ng. Swearing and forswearing, sometimes tend to this end, to defraud others of their goods. 3. In Writing; Evidences, Deeds, Obligations, Covenants, are antedated, or post-dated, forged, falsified, concealed, embezelle●, burnt, made away, or falsely, and insufficiently drawn, or unjustly interpreted, or advantage taken from imperfect or inconvenient Expressions, contrary to the true intention of the first Agreement. There is in this particular great abuse of Wills and Inventories, to defraud others. 4. The Consummation is, when we put in execution our Thievish and unjust Desires. The Sins inclining, §. VIII disposing, moving, and causing Theft, are, 1. Idleness, unnecessary Begging, neglect of some honest Calling: for such as are guilty of these, are like Drones, which live upon other men's labours. 2. Imprudent, and improvident managing of that Estate which God hath given us. 3. Prodigality, and unthriftiness; especially when we spend that we have in proud and sumptuous Apparel, Building, Furniture, vain Arts, Recreations, Sports, Gaming. For if any man take such a course of life, as that his Expenses shall exceed his Estate, he must either reform his ways, or if he continue his expensive course, he must be a Beggar in time, or fall upon some inordinate way, or unjust means of acquiring that which is not his own. Pride and Ambition are costly, and will not be maintained with a little: and most men spend their Estates, either in Vanity, or Iniquity. Both these are grievous sins, and the latter the rearer. 4. Covetousness is a great cause of Theft, and Injustice, and it's very unmerciful, will pity no man, do right to none, wrong to any, use the basest and most sordid, yea, the most horrid means, to gain. It will not only oppress, but murder the Fatherless and Widow or any other, to gain their Estates. 5. Fear of want, weakness of Faith, whereby we should trust in God, and cast our care upon him, is a temptation to this sin; as also discontentedness, with that Estate God hath given us, and too much love of ourselves. Lastly, if we do not seriously consider, and certainly believe▪ that we are but Stewards of our goods, and must dispose of them, according to God's Will, so as not only to be just, but also merciful, and both just and merciful in th●● degree, not that the Laws of men, but of God, require, we must needs be Transgressors of this Law. The affirmative part follows: §. IX And by what is forbidden▪ may be easily known what is commanded: and, in one word its Justice, not Justice measured by the Laws of men, but the Laws of Christ, which includes Equity, Mercy, Liberality, according to our ability. The particular Branches of this Justice, may be understood by the several kinds of Injustice formerly mentioned; and therefore I need not proceed to particulars. The degrees also answer to the degrees of Theft. For this Duty, as all the rest begins in the Heart, which must be resolved, out of love to Justice, to do no man wrong, to do every one right, not only in paying Debts, making Satisfaction and Restitution, where Wrong hath been done, to which he may be forced by the Laws of men; but also he must be merciful, and relieve the Poor, and give to pious Uses; and, always, rather ready to want and suffer wrong, then to do wrong. It goes on in Words and Writings; in all which he must be plain, honest, faithful, constant, true, and no ways chargeable with Deceit, or Dishonesty, and Double-dealing. In our Deeds we must acquire justly, use honestly, give freely, detain nothing that is due, when it's due, nor take any advantage to the injury, and damage of another, though it be in our own power: and though we swear to our own hurt, yet we must not change, Psal. 15. 4. The means to the Observation of Justice, §. X are many: For, 1. We must consider, that these Earthly Goods are given us to preserve our lives in this time of our Pilgrimage, and a little will do it: and when we come unto our abiding City, which God hath prepared, we shall not have any need of these things. 2. We are but Stewards of our goods, and are bound to give an account both how we get them, and how we spend them, to our God. 3. They are given us to be used so, as to seek God's Kingdom, and lay up Treasure in Heaven, where we must expect a glorious Inheritance, and an Eternal Estate: in comparison of which, all the Treasurers of the World are but trash. 4. We were not redeemed with corruptible things, as Silver and Gold, which cannot deliver us from Death, much less from sin, and the Eternal Punishments of Hell. 5. Seeing we were redeemed by the precious blood of Christ, we must give ourselves, and goods, wholly to him, to be disposed of, according to his Will. Without the consideration of these things, we cannot Evangelically, as Christians, obey this Commandment. These are general means. The particulars are, 1. Contentedness with our estate which God hath given us, be it more or less. The Apostle tells us (and we may believe him) That godliness, with contentment, is great gain; and he gives a reason to persuade us: for we brought nothing into this World, and it's certain, we can carry nothing out. And having Food and Raiment, let us therewith be content, 1 Tim. 6. 6, 7, 8. And Experience will tell us, that all the rest, though never so much, besides these, are needless. 2. We must not be idle, but painful and laborious, and use some honest Profession to maintain ourselves, and relieve others. 3. We must be provident and wise, in using and ordering that which we have. 4. We must be frugal, and sparing in an honest way, not sordid; and we must take heed of all expensive courses, in things that are vain and sinful, and keep within our compass. 5. We must know, that the way to thrive, is to be honest, and merciful; and if we first of all seek God's Kingdom, and His Righteousness, trusting in our God, we may be sure we shall be provided for. To persuade us to the observation of this Law, §. XI besides the general Reason, from the Command of God, not only Creator, but Redeemer; the Eternal Punishments threatened, and Rewards promised, our own Vows and Promises to our God, and the power of Grace given us for obedience; There are many particular dissuasives from Theft and Injustice, and suasives to just Dealing, Equity, and Mercy. 1. This is directly contrary to the peace and welfare of Humane Society, which cannot be continued, if Theft, Rapine, Injustice, unmercifulness, oppression, be suffered. For, how many Dissensions, Quarrels, Miseries, arise from this Sin? 2. The folly of Injustice, Oppression, and Covetousness, appears to be great, if we consult the Scriptures: For they inform us, that whilst men seek to gain, they lose; whilst they every themselves unjustly, they become poor. For Goods and Estates acquired unjustly, waste away, the Curse of God consumes them; their Lands, Houses, Treasures, fall into the hands of others. They ●●ave them in the midst of their days, and find little or no comfort in them. And the more uncertain they are in themselves, and corruptible, the more uncertain the Possession and Enjoyment: the more frail and mortal the Owners be, the greater the ●olly is. They do but load themselves with thick Clay, and lay snares for their own lives, and bring upon themselves Destruction. 3. The Punishments threatened, and executed by God, and recorded in the Scripture, are very fearful: For not only private Persons, but great and noble Families, and whole Nations have suffered for this sin. And God hath many ways signified his detestation of Covetousness, and indignation against Oppression, hath promised to hear the Cries of the Oppressed, and to revenge their cause and wrongs. 4. It's contrary, and that directly, unto Christianity, insomuch, as that Christ will punish with Eternal Fire, not only such as have been Thiefs, covetous Oppressors; but even such as refused to relieve His poor Saints and Members, in their wants and distresses. 5. Justice and Mercy, in this kind, are great Preservatives of Peace and Prosperity, in Humane Societies; and therefore God so often calls for the observation of them. 6. A little Estate, justly gotten, wisely used, is always accompanied with God's Blessing, and transmitted to Posterity, without any curse or guilt. In this respect, a little which the Righteous hath, is better than the Riches of many Wicked, Psal. 37. 16. 7. Works of Mercy, and Benevolence to them who are in want and misery, are highly commended, and to them a rich Reward is promised. For what is given to the Poor, God takes as lent unto himself, and He engageth to re-pay with Interest. And if these be showed to the Saints, in the Name of Christ, the least of them, to a cup of cold Water, shall not lose the Reward, or be forgotten, either in this life, or in the life to come, when Christ shall give possession of an Everlasting Kingdom to merciful men. 8. Justice and Mercy, render men like unto God, and are Duties most agreeable to Christians, who have believed in Christ, and must love their Brethren, with a dying-giving love, seeing Christ died, and gave Himself for them, and they have so deeply tasted of God's love in Him. CHAP. XV. The Ninth Commandment. AFter that God had determined the right of persons, persons. I and things, by the former laws, he here prescribes a rule of judgement. For as in the civil law some observe 1. Jus. 2. Judicium, as the parts, and members of the same, and means to observe justice: So it's here. That which they call (Jus civil) is nothing else but the law, determining the right of persons, things, actions both public, and private. And that which they call Judicium is nothing else but certain rules regulating judgement, which determines whether the law hath been obeyed, or disobeyed, and the right determined by law observed, or violated, and proceeds accordingly. So that as the former four Commandments determine the right of persons, and things to be observed by man, so this prescribes a rule for the better ordering of Judgement. The end therefore of this law is to regulate Judgement, and to prevent unjust, and establish just Judgement amongst men. This therefore is the original of all humane jurisdiction, and civil Courts. For the better understanding thereof you must observe, that all civil power is threefold legislative, judicial, executive: and all governments once constituted begin to act, in making laws; goes on in judgement, according to these laws; and end in execution, according to this judgement. For execution is the last act, and consummation of civil power. The former Commandments give certain rules for the enacting of humane laws; this, of ordering humane judgement. That some understand this Commandment so, as though all sins of the tongue were here forbidden, is not true: Because Perjury, and Blasphemy are forbidden in the first Table, reviling words against our betters in the 5th; Racha, and thou Fool, in the 6th; Bawdry in the 7th; lying for gain in the 8th, Commandment, Others think that the end of this is to provide for our Neighbour's fame, and good name: Yet this doth not reach the true scope of this law, which is, as you heard before, to establish just judgement. These things observed, §. TWO for to clear the order, manifest the scope, and give some general light, I proceed to the explication of the words of the Commanment which is negative; and therein we may observe. 1. A party litigant, whose cause is brought before a judge. 2. Witness to give-in evidence in the cause. 3. The testimony, 4. The quality of it. 1. The party litigant is our Neighbour, whether friend, Kinsman, stranger, enemy, considered as litigant: and in this place it may signify either the Plaintiff or Defendant. For all causes are brought into Courts of judgement by information, and complaint. And here I need not distinguish of causes which are according to some, civil, criminal, capital; nor of Courts whereof some are supreme receiving last appeals, and are not bound to formalities; or subordinate and inferior Courts which have a limited jurisdiction, and are bound to a certain form of proceeding. 2. The witness is one that is or should be indifferent to the cause, and in no wise inclined to the parties; and hath, or is supposed to have some certain knowledge in the matter complained of, and controverted, and so is able to give some evidence to the judge, who is bound not only to know the law, but the thing controverted before he give judgement. For no man can justly judge of that which he knows not. 3. The testimony is an act of a Witness, as a Witness, whereby he declares, or pretends to declare, especially to the Judge, his knowledge in the cause controverted: The end of it is, to give evidence, that so the merit, or demerit of the cause may be known. And because this testimony is given upon examination, and interrogation, therefore in the original, Not to bear false Witness, is, Not to answer false Witness. The Testimony in this respect puts on the nature of an Answer, which is given especially in doubtful causes upon Oath: and the Oath is taken to make the testimony credible, because it's supposed no man will hazard his soul and interest in God. And because it's the highest degree of confirmation, in such causes; it's therefore said to be an end of all strife, Heb. 6. 16. 4. The quality of the Testimony is the last thing in the Commandment, and it may be either true or false, and so either promote or hinder justice, do right or wrong unto our Neighbour litigant. Truth and Falsehood are not only essential, but accidental qualities to a testimony: and because men are not infallible, therefore their testimony may be false, as well as true. And the quality forbidden is falsehood, the quality commended is truth: for God saith, Thou shalt not bear false Witness. In this Commandment, as in several others, there is a Synecdoche. For hereby witness giving evidence, we must understand all parties that any ways actively concur to judgement; Whether they be the parties litigant, Plaintiff or Defendant, as the Judge, or the parties assistant, as solicitors, Atturnyes, Advocates, Notaries, and Clarks, or such as are trusted with the execution, either of Writs or Judgement. The reason why Witness is only named, is because judgement doth so much, yea necessarily depend upon Evidence; and one kind, and the same most usual, is by Witnesses: Yet by testimony must be meant all other kind of evidence, and in this Word is also a Synecdoche; for by it we must understand all judicial acts, as Complaints, Apologies, convention, plea, sentence, execution. The meaning therefore of the Commandment must be this; Thou shalt not any ways concur to unjust judgement, neither shalt thou hinder, but thou must do thy best to promote justice in all causes, and trials. So that injustice, in judicial proceedings, whether from Lawgivers, or Judges, or Witnesses, or Advocate, or any person acting in judgement is prohibited, and justice Distributive is commanded. For the Judges of the Earth should be like unto God, whose Deputyes they are, and render to every one according to their Works. This justice is necessary to the preservation of humane society, & all civil states: which may subsist without this or that form of government, so that they have a government; but cannot continue long without the administration of justice, which is in all Polities like the Sun in Heaven, and the World cannot be withit. And as Laws are in vain without judgement and execution; so judgement is not only vain, but a mischief, if it be not just. Though the Commandment hath special reference to civil judgement in a Commonwealth constituted; yet it may extend to all private families, and societies, Schools, and Colleges of Discipline, and Corporations, yea and to all Ecclesiastical Courts. And by ●alse Witness analogically may be understood all private, rash, and uncharitable censures, whisper, false reports, and too much Readiness to Believe them. This sin of false Witness, §. III as also unjust Judgement, hath its root and beginning in the heart; for out of the heart proceed not only Murders, Adulteries. Theft, but false Witness: for the heart must needs be corrupt before the testimony can be false, or the judgement unjust. For out of the abundance of the heart the mouth speaketh. Therefore all such as have any desire, resolution or intention to pervert, and corrupt judgement must needs transgress this law. It goes on in words, and writings, and ends in actions, all which, as they tend to hinder just proceedings, and promote injustice must needs be unlawful. And in this sin we must neither be principal, nor accessary. If in this particular our Neighbour suffer, either by our silence, or neglect, or imprudency, we cannot be excused. By all which we learn that here we are commanded to desire and love justice in our hearts, and endeavour by words writings and actions to promote the same. And herein we must not be cold, and careless spectators with Gallio not caring for such things, when we see injustice done; but we must be zealous and diligent to prevent it, if we have power. The sins here forbidden, §. IV and the duties commanded are many; and may be reduced unto a certain order, either according to the acts of judgement, from the first information, unto the last execution; or according to the several persons, who in a certain order act in judicial process, as 1. Plaintiff and Defendant, which are the parties litigant; in the civil law called Actor, et Reus. 2. solicitors. 3. Attorneys. 4. Advocates, and Lawyers, who give Counsel or plead. 5. Clarks, and Notaries. 6. Judges. 7. Such as are trusted with the execution as Sheriffs, Bailiffs, Constables, who are employed in serving Writs, Summoning, Arresting, Attaching, Imprisoning, and Executing of the sentence. 8. Witnesses. 9 With us, Jurors. They may be reduced to three sorts. 1. The parties. 2. The Judge. 3. The assistants. But before this Commandment can be obeyed, the foundation must be well laid in the enacting of just laws. Therefore the Lawgivers, and Supreme governor's have two things to do; 1. To enact good, wise, just laws, and such as tend to the public weal, peace, and prosperity of the subjects. 2. To appoint good Judges, and Officers: and if this be not done, and so sin prevented, no justice can be expected. And it's a sad thing when these fail, and neglect their duty, rebel against God, neglect the public good; and they which should reform others, have need to be reform themselves, and there is none can reform them. This foundation of just Laws, and good Officers, and Judges being laid, and a right course taken for a true and faithful information of public crimes, and private offences, just Judgement will very much depend upon the Judges, whose duty is after they are commissioned as inferior, or as supreme, to be well skilled in the laws, make diligent search into the cause, pass sentence impartially, according to the merit or demerit thereof, and see the same faithfully, and fully executed. But if they be insufficient, negligent in the discussion of the cause, corrupt, covetous, partial, devoid of the fear of God, love gifts, favour friends, hate enemies, fear great ones, or despise the poor Fatherless and Widows, their sin against this Commandment will be very great. Before I proceed to other particulars, §. V I desire every subject to observe the former laws, and love his Neighbour as himself, live peaceably in the State where God hath cast him. Love will do no evil: and if we would thus do, we need not fear the sword, we should prevent Suits, and many ungodly intentions; and this should be the design of every good Christian. But seeing this will not be done: and we can neither find any State free from evil doers, nor Church without scandalous persons; the duty of Informers, & Plaintiffs comes in first to be observed. And as public informers should accuse no man falsely, either for gains, or out of spite, and for revenge; so their duty is to give-in true information, and be able to make it good: and they ought to spare no offenders, whom they certainly know to be such. What is to be done in the Church in this particular, our Saviour hath informed us fully, Math. 18. As for Plaintiffs, and Prosecutors in Criminal causes against the public, we should aim principally, at reformation; and in capital at the public good, that others may hear and fear. But in private wrongs whether they concern our credit, or persons, or goods, it's our duty first to seek satisfaction in private, between ourselves, or upon a reference to others. But if in this way we cannot prevail, and there is a necessity (for in that case suits in law are lawful, though sometimes it will be better to sit down and suffer wrong, pray, and refer our cause to God) than we must not be so unconscionable as to charge our adversary with any thing, whereof he is not guilty, nor so imprudent as to undertake the charge against him, and not be able to make it good. If after the suit is commenced, and before it receive a final determination, the adversary be willing of transaction, and there be any hope of good, and it be not likely to prove prejudicial, the Plaintiff ought to accept it, and all the time of the controversy, and the duration of the trial, he ought to be in Charity. As for the Defendant, if he be wrongfully charged, he may justly defend himself, so that he do it not unjustly, nor use any unlawful means to free himself. In this particular we find many guilty, litigious, delighting in suits, & loving to vex their Neighbours; and many Defendants, who have done wrong, and are questioned, yet will deny it, and that upon Oath, and will use the most cursed means to put the Plaintiff to the greater charge, to suborn or corrupt Witnesses, and delay the final decision: which also is the sin of both parties sometimes. And few men continue charitable whilst they contend in law. The many sins of the parties litigant are so well known, that I need not give any further account of them. As for solicitors and Attorneys; §. VI they must be skilful, allowed, diligent, faithful, persuading to peace; and if that cannot be, to be as careful of their Client's cause, as of their own. Yet so as to do nothing against a good conscience, and the rules of Christianity. Their profession is lawful and good, but the design of many of them is to gain, and out of covetousness to enrich themselves. Their end is not peace, and justice. They encourage men in their litigious suits, persuade them of the justice, and good issue of their cause, and will undertake it though never so unjust: They dissuade men from agreement, comply one with another, to bring grift unto the Lawyer's mill, delay Judgement, protract Suits, give advantage to their Client's adversary, either ignorantly, or negligently, or perfidiously: They make large accounts, exact immoderate fees, and pick poor men's purses, and so prove not only Thiefs against the former Commandment, but enemies to just Judgement, against this. The duty of Witnesses is to remember, §. VII and seriously consider their Oath, and accordingly, clearly, and fully, to declare the truth, and all the truth, they certainly know in that cause wherein they are produced. And this must be done without any partiality, or respect to any person, with a desire to make way for, and promote righteous Judgement. Such as are willing to be suborned, or corrupted, and are ready contrary to their Oath, and the true end of all judicial testimonies, to testify that which they know not, or know not certainly, or that which they know to be false, or conceal any of their knowledge, or use doubtful expressions, or equivocations, or mental reservations, or contradict themselves, or any ways obscure the cause, out of covetousness, or fear, or favour, or hatred, or any other inordinate passion and affection; these directly transgress against the express Words of the Commandment. And further let every one know that as he is forbidden here to be a false Witness, so he is commanded to testify the truth certainly known unto him in any cause, when he is called thereunto, and the case of his Neighbour shall require it. Nay in some cases we must willingly offer ourselves, when we understand that by our true and faithful testimony we may prevent in justice, either in clearing and righting the innocent, or punishing the guilty. The duty of Counselors in Law, §. VIII and Advocates (who ought to be skilful in the Law, so far as their place requires, or else, not to undertake the profession) is to persuade men to peace; if that cannot be done, or be not expedient, to take full, and perfect information before either they give Counsel, or undertake the cause. If they find it to be unjust, they must refuse to meddle in it or manage it. They must give good, and faithful Counsel, plead wisely, justly, effectually in a good cause, be content with moderate fees, remember the condition of poor Clients, be faithful, do what they can to bring the matter to a due trial, and with as much expedition as conveniently may be. The sins of these are many, if they be corrupt, or covetous. Some take upon them the profession, and practise in it, though they have no sufficient skill. They will undertake any cause though never so unjust; their end is gain, not justice; their God is their gold. They give bad Counsel, encourage the Clients to go on in an unjust cause, or in such a matter as it's more than probable they shall be cast, if justice take effect. They will plead against justice, obscure a plain truth, puzzle and daunt a timorous witness, are senseless of their Client's condition, perfidious, will plead vehemently against justice, and do what they can to pervert judgement, will not use all diligence to promote justice. In our judicial proceedings, proceedings. IX according to the constitution of our government we have Juries, or Jurors; so called because they are sworn before they can act, and in that respect also they are called Sacramentales. These are either Delatory, or Judicial. Delatory are for information, and their business is to inquire after Delinquents, and to certify their names, and their offences. And they are either superior or inferior. Superiors for a whole County, at Assizes, or Sessions of the peace: and this Jury is called the Grand-Inquest. Inferior are such as present, and indite in inferior Courts. Judicial are such as for the substance of the cause determine it for matter of fact, before the Judges give the sentence for Law. Their judgement is called a Veredict. And these, according to the causes, are such as give their Veredict in civil, or Criminal, and capital causes. In civil causes belonging to the Common pleas, the Judge between subject and subject, in criminal, betwixt King and subject. And because some criminal causes are capital, therefore such as are empa●eld, and sworn for these, are called the Jury for life and death. All this makes it evident, that amongst us judgement depends much upon these Jurours. Their duty in this respect is, that according to law they be Boni et legales homines, and no ways chargeable with such crimes, as they accuse or judge: which words according to the first institution did reach further than we ordinarily conceive. It was the wisdom of our Ancestors to appoint these Juryes, that every one might be judged, per Pares, by his Peers, and such as were likely to know men best, and their quality, causes, and offences. The intention was the preservation ofliberty, to prevent the impunity of offenders, and to do every one righ●. These must be men of understanding, and integrity, and must endeavour to be fully informed, make just, and impartial presentments, and give just, and impartial Verdicts. Yet many of these are either unskilful, or unconscionable, pact up of such persons, as are for the person not the cause, wranglers, rash, careless, or soul corrupt, and so are a great cause, why innocent persons are condemned, or 〈◊〉 in their cause; and the guilty, and sometimes such as are polluted with blood are acquitted. In judgement also we have Notaries, §. X and also such as are trusted with the execution. The Notaries, and keepers of records have their duty prescribed in this Commandment: and as they ought to be just, and understanding men, fitly qualified for their places; so they should faithfully, and truly record, all proceedings from first to last, and carefully, and safely keep the records: They must not be careless, and negligent, much less false in altering, omitting, or falsifying any thing, nor unfaithful in embezeling, or making away any thing trusted in their custody. Sheriffs, Bailiffs, Pursuivants, Constables, or any employed in execution must be careful to give true Summons, to Arrest, Attach, serve Writs, make true returns, content themselves with such fees as are due by Law, and execute the Commands of superior Magistrates, and the Judgements of the Judges, and honestly and conscionably do all things the Law requires of them in their places. But great is the iniquity of many of this kind of Officers. To conclude, all persons that have any thing to do in judgement, should do their best endeavour to advance justice, otherwise where innocent & just persons should expect right, and protection, they will find iniquity, and the greatest oppression: And with the Wiseman of old, we shall see under the S●n, the place of judgement, that wickedness is there, and the place of righteousness, that iniquity is there, Eccles. 3. 16. And in many States we may observe such corruption in all Courts of judgement, that the foundations of Laws, and justice are overthrown, and the righteous have no place of sanctuary on earth, but must appeal to God, who is in his holy Temple, whose Throne is in Heaven, Psal. 11. 3. 4. There be many Cases of Conscience reducible to this Commandment, wherein such as desire to be satisfied, must either consult with the Casuists, or with such as are well studied in that kind of learning. There be many and weighty reasons given in Scripture, §. XI to persuade and incline us to the obedience of this Commandment. For it's full, and frequent in Prohibitions, Reproofs, threatenings against this kind of injustice. And we have many examples of God's judgements, severely executed upon Delinquents in this kind. Paul condemns it as a sin in Christians to go to Law one with another, especially before Heathen Judges, and signifies that they should rather suffer themselves to be defrauded, 1 Cor. 6. 7. By which words he implies that Christians should give no cause, and that if cause be given, we should rather suffer them sin, and contend in Law; because it gives offence, and opens the mouths of profane persons against our profession of piety, and purity in practice. And because a false Witness perverts judgement, leads the Judge aside, and wrongs our Neighbour, and disappoints him of that right he expected, God commanded that a false witness should be punished with that punishment, the party litigant if condemned should have suffered. The Judges must make diligent inquisition, and behold if the Witness be a false witness, and hath testified falsely against his Brother, than they must do unto him, as he had thought to have done unto his Brother, so they should put evil from amongst them. And those which remain should hear, and fear, and from henceforth commit no more any such evil amongst them. And their eye shall not pity, but life must go for life, eye for eye, tooth for tooth, hand for hand, and foot for foot, Deut. 19 18, 19, 20, 21, For a false-witness forswears himself, and so dishonours God, wrongs his innocent Neighbour, blinds the Judge, and so perverts judgement: and there is a complication of sins in this one, of false witness. All p●rsons that concur any ways, especially willingly, make themselves guilty, either of dishonour of superiors, or Murder, or Adultery, or Theft as the cause unjustly determined shall be. To justify the Wicked, and condemn the innocent are most heinous crimes, and most fearful woes are denounced against such persons, as shall either out of covetousness, or fear, or favour, or hatred, judge unjustly. If either false witness, or perverting of law, or unjust judgement, may be suffered, no man can be safe or secure of his credit; his life, his Wife, or estate. When the administration of justice is neglected, much more, when Tribunals, and Courts of judgement which should be sacred, are corrupted with partiality, bribery, or any other way, there must needs follow a liberty to sin, impunity in wickedness, the ruin or oppression of the weak, the poor, the just, and innocent; and a great confusion thereupon: This kind of injustice is contrary to God's institution of all government, and the commission whereby he hath derived jurisdiction unto men, and trusted the sword of justice in their hand: For it was given unto man to protect the innocent, and take vengeance on evil doers. The effects of it are sad, and the event, through God's just judgement, is the ruin of many, and great families, the alienation and consumption of many goodly estates, the desolation of whole Nations and Kingdoms. By receiving false accusations, and passing unjust sentence, Jesus Christ the Son of God was put to death, Steven stoned, James slain with the sword, and many thousand Saints cut off, and others of God's just ones cruelly persecuted. This is reckoned amongst others, as a crying sin, which brought famine, pestilence, sword, Captivity upon the Jews, and the desolation of their goodly City, Temple, and Kingdom. How heavy was the hand of God upon the Jews, who so earnestly pressed Pilate to condemn Christ unjustly? Neither did Pilate who harkened unto them, escape the hand of God, for he murdered himself. Rash, and unjust censures, and judgement extrajudicial, shall not go unpunished. All these things briefly mentioned may be sufficient to cause any man to hate this sin, and detest to be a false witness, or an unjust Judge, or any ways concur to pervert judgement. If the fear of God's judgements, §. XII the love of God, and the detestation of unjust judgement, cannot dissuade us from this, and restrain us; yet let the commands of God, his commendation, and approbation of this justice, the promises of rewards, and the blessed consequents of this virtue, move all men to have a special care of keeping the affirmative part of this precept. As God hath commanded, and commended it, so hath he promised many mercies to such as do their duty in this particular, desiring, endeavouring, thirsting after distributive and judicial righteousness. Harken what he saith to the Jews: Learn to dowel; seek judgement, relieve the oppressed; Judge the Fatherless; plead for the Widow. Come now and let us reason together, saith the Lord; Though your sins be as Scarlet, they shall be white as Snow; though they be red as Crimson, they shall be as Wool. If ye be willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, the sword shall devour you: For the mouth of the Lord hath spoken it, Esa. 1. 17, 18, 19, 20▪ Where we may observe that this justice in judgement, prevents or averts judgements, and renders men capable of mercy, peace, and plenty. It's a protection to innocency and piety, the scourge of sin, the purity, and honour of a Nation, the love and joy of all good people, a means to preserve peace and safety; the terror of wicked men, the support and pillar of Thrones and Kingdoms. CHAP. XVI. The Tenth Commandment. THis is the last, §. I though not the least Commandment of this Eternal Law: It's the greatest of the Second Table, as the first is the greatest of the First Table. So our Blessed Saviour informed us: For when He was asked, Which is the greatest Commandment? He answered, Thou shalt love the Lord thy God with all thine heart with all thy soul, and with all thy mind: This is the first and great Commandment: And the Second is like to this, Thou shalt love thy Neighbour as thyself. To love our Neighbour, as ourselves is the last Commandment, as shall appear anon. These two are the Epitome of the whole Law, and virtually contain all the Precepts of it: The first, All of the first Table; the last, All of the Second Table. Therefore, they are general Commandments: the one, of the first part of the Law: this other, of the Second. For after that God had in the four first Precepts of the Second Table determined, the right of persons, and things out of judgement; and, in the Ninth, given a Rule of judgement: In this last, He prescribes a general Duty, which is the measure and Rule of the rest; both out of Judgement, and also in Judgement. This Commandment is Negative; wherein we must consider, 1. The Act, 2. The Object, That so we may understand what the Sin prohibited is. The Act is, to covet; the Object, something that is our Neighbours. To covet, is to desire. It presupposeth some knowledge, at least of apprehension of the thing desired as good, and, in some respect, good to us. It's an Act of the Will, and presupposeth the good desired, as absent, and not possessed or enjoyed: and there are degrees of this Act, according as we conceive the good desired, less or greater. That which is best (if we be rightly informed) is to be desired most, and other things in a certain order and measure, as they are nearer unto, or further distant from the greatest good. We may mistake, and conceive many things to be better than they are, and so deceive ourselves, and desire that which is not good at all, or that which is least good, as though it were the greatest. So most men are deluded, when they covet Earthly Things, more than Heavenly; and imagine, that in them there is a virtue and power to make them happy: and so we prefer the World and love it more than God. This is a sin against the first Commandment, and its Idolatry. Thus ambitious, covetous, voluptuous men do. We covet things, as good to us, that we may have them, and enjoy them: and this coveting, may be upon a simple apprehension, and before a deliberate consent, or it may follow it, and then the Soul begins to move, and use means to compass it. Yet Coveting in itself, §. TWO is indifferent, neither good, nor bad. Some things may; some things must be coveted; some things must not. Therefore, we must know, in what respect, Coveting is here forbidden, when it's said, Thou shalt not covet; and what the things are, which we cannot lawfully desire to be our own: and that is easily understood by the Object, the second thing here determined by God. The things not to be coveted, are here expressed. 1. By a particular Enumeration. 2. By a general and comprehensive Term. In this particular Enumeration, we have, House, Wife, Manservant, Maidservant, Ox, Ass, Field, Deut. 5. 21. Some reduce this to Utile, and Jucundum, things pleasant, or unprofitable. The general and comprehensive Word is, ANY THING, Thou shalt not covet any thing. This was added, to include all things, and to leave nothing excluded. Yet these things may be considered materially, and so Wife, House, Field, Cattle, may be desired; or formally, as our Neighbours: and so we must not covet them. We must not covet his House his Wife, his Field, etc. nor any thing that is his; that is, our Neighbours. That which is not ours, but his, both by the Laws of God, and Men, must not be the Object of our Desires. We may like them, but not covet them, as his: For, if we do, it's an evident sign, that we love ourselves too much, our Neighbour too little: Nay, we love his, and not him, or his, more than him. And this is a want of that love God requireth: He requires a love of his Person, as of ourselves, it forbids a love of his. So this Commandment was given to regulate the very motions of the Heart, with the Affections and Inclinations of it, in respect of our Neighbour. This is the plain and genuine sense of the words, §. IV which inform us of many things: 1. That the Law of God, prescribing the Duty of Man to Man, doth reach the Heart, binds the Conscience, and requires a conformity and obedience in the Inner-man. 2. That God, in Judgement, will take Cognizance, not only of men's words and actions, but of the motions, inclinations, and dispositions of the Soul: 3. That both God's Laws, and also his Judgements, are far above the Laws and Judgements of men. 4. That this Commandment is the Rule and Measure; of the five former Commandments, according to which, we must understand them. 5. It reacheth them all, and is the principal, and they the conclusions, which derive their Morality from it; so that in obeying it, or disobeying it, we obey, or disobey the rest. Therefore, says the Apostle, It's the fulfilling of the Law, Rom. 13. 10. And all the Law (that is, which requires the Duty of Man unto Man) is fulfilled in one word, Thou shalt love thy Neighbour as thyself, Gal. 5. 14. 6. That whatsoever Duty we perform to Man, is not agreeable to the Will of God, if it be not done out of love to our Neighbour; as our love to our Neighbour is not regular, if it issue not from, and be subordinate to, the love of God. 7. That this, with the first, of the First Table, do more clearly discover Original Corruption, and the Root of all Sin in us, than any of the rest. 8. That if we could perfectly obey these two (as we never shall in this life) we might perfectly obey all the other, and might pluck up by the very Roots all other sins. 9 That by this, we easily understand▪ what necessity we have of Christ, and his sanctifying Spirit; without both which, we can neither hope for remission of sin past, or power to avoid sin and transgressions of this Law for time to come. For if our hearts be not renewed, they will be ever coveting; and coveting will be a continual Spring of dishonour of Superiors, Murder, Adultery, Theft, False-Witness, as our Saviour teacheth us. For out of the Heart proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, False-Witness, Blasphemies, Math. 15. 19 Wars and Fightings are from our Lusts, Jam. 4. 1. Achan covets, and commits Sacrilege. Ahab covets, and commits Murder. Therefore we must not covet. In these words is forbidden all discontentedness with that Estate God hath given us, §. V ●o as to be any cause, or occasion, of coveting that which is our Neighbours: All Envy likewise must be a sin against this Law: but Hatred and Malice in general, and Contempt, are directly contrary to it. In a word, the want of Love unto our Neighbours, as ourselves, or any degree thereof, is here prohibited: From all this it's evident, that the principal thing commanded, and required in this Commandment, is, the love of our Neighbours, as ourselves; So to do, as we would be done unto. For the more full understanding of this, we must observe and consider some things concerning 1. Love in general. 2. Our Neighbour, as the Object of this Love here required. 3. The measure and quality of it. 4. The end whereat it aims. 1. Love, is of persons, or of things: This is a love of persons. And it presupposeth a Knowledge antecedent, to direct it. The act of it is, to wish well, desire, intent the good of the person beloved; and therefore is called, Amor Benevolentiae, the love of goodwill. There is, indeed, a love of others, for our own ends, advantage, interest; but this is either Lust, and not Love; or love of ourselves, not of our Neighbours. As this Love wisheth, and desireth the good of another, so the good is either Temporal, or Spiritual, and Eternal. For the good desired by this Love here commanded, is any kind of good, whereof he is capable, which may conduce unto his happiness. Therefore, the principal thing desired, is Eternal Life, as it is an Estate of perfect Holiness and Happiness. And it's such a love, and so vigorous, as it will stir us up effectually, to use all means to procure this good. 2. As the Object of the highest degree of our love is God, §. VI so the Object of this love, required in this last Commandment, is our Neighbour. This our Neighbour, is, 1. All Mankind, so far as capable of our love. 2. Some part of Mankind: and so our Neighbour is either public, or private. Public, is either Civil, or Ecclesiastical: the State, or Church, whereof we are members; and, in both, first the Superiors, and public, and most eminent persons. Our private Neighbours, are not only Father, and Mother, Wife, Children, Friends, Servants, Benefactors, but also strangers; yea, and Enemies, as God in his Divine Providence shall make them immediate Subjects, in particular, of our love. 3. The quality and measure of our love, §. VII is employed in these words [As thyself] It's not said, as God; for that's too high: Nor before, or more than, ourselves; for that's too much. So that in these words we have both the quality, and the quantity, or measure of this love determined. For the quality, it must be real, hearty, and sincere: for so we love ourselves. It must be real; for in some Cases we must hazard, yea, lay down our lives, and give our goods, for to save, relieve, and help our Brethren, in their miseries, wants, extremities. We must lay down the lives of our Bodies, for the Salvation of their Souls; and, with the Widow, cast in all that we have into the Treasury. This love must be without dissimulation, Rom. 12. 9 And we must not love in word, neither in tongue, but in deed, and in truth, 1 Joh. 3. 18. Yet this love of ourselves, cannot be a Rule of the love of our Neighbours, except it be regular. For it may be fond, foolish, vain, irregular, and inordinate. Therefore, it must be regulated by the Word of God, issue from Faith in Christ, and our love of God in Christ, and we must love in obedience to his Commandment, and aim at His Glory, and seek the true, especially the spiritual, and eternal good of our brethren. And if we thus love ourselves, than we may make this love of ourselves the measure of our love to others. The measure and quantity of this love is also here implied in the foresaid words. For we must love God more than any thing, more than any person, more than ourselves: and the more we love God, the more we love ourselves in God. Therefore, because we must love ourselves less than God, we must love our Neighbours less than him: otherwise our love will prove inordinate. In loving others we may love ourselves first, and in that respect more than our neighbours. And in this love of our neighbours, there be degrees to be observed: For we must love our Country, under what form of Government so ever it be, before any particular person; the Whole more than the Part; the public more than the private: and because we ourselves are but private Persons, and a part, therefore we must love the whole State in some cases more than ourselves. And in the State, we must love and seek the good of such persons, upon whom the safety, and peace public much depends more than others. We must also love the Church more than the State, and our brethren in Christ more than any particular persons in the world. In the fourth place, §. VIII the End of this love is, that we may do as we would be done unto. For as we love or hate others, so we do unto them, so we deal with them, well or ill. If we love ourselves aright, and love others as ourselves, we will neither think, nor devise, nor intent, nor endeavour to do him any evil, but we will desire, devise, intent, endeavour his real good. And as we would have others to do all things, so as that they may tend unto our Temporal peace and spiritual Welfare, so we must do all things so, as to design their perfect happiness so well as our own. And as we desire that others may do nothing prejudicial to our joy, comfort, happiness; so we must do nothing that may tend unto, or end, in our neighbour's hurt, so as to make them either sinful or miserable. All obedience without this love is but a carkeise▪ Therefore though the heathens did the things contained in this Law, yet because they were devoid of the Love of God, and this love of our Neighbours, issuing from the love of God and faith in Christ, their obedience was not sincere, and such as this Law required. To give all our goods unto the poor and our bodies to be burned, and not out of love, is nothing. This love will think well, wish well, do well, speak well. It will be patient, and long-suffering; yea it will be kind unto enemies, and such as hate us, and if they thirst, will give them drink, if they hunger, feed them, and in their miseries relieve them. It will bless them that curse us, and pray for them that hate us, and despitefully abuse us. It will return blessing for cursing; do good for evil, and seek to overcome evil with good. It's an evidence of a sincere faith, a confirmation of our union with, and interest in, Christ: it's the character of a real Christian, and a proof that we are passed from death to life. By it we resemble God who is love; by it we imitate Christ, by it we are cemented together amongst ourselves, by it we rejoice with them that rejoice, and mourn with them that mourn; it makes all men one, and every man part of ourselves; it's the union of Souls, the mother of concord, the harmony of the world. Therefore let us love our neighbour, him more than his, and endeavour by all means to observe this Commandment. Though I have delivered many things concerning this Law, §. IX before I entered upon the Exposition of the several Commandments, and therefore might immediately proceed to the Ceremonials, and Positives; yet it will not be amiss to add some Observations unto the former. And, 1. Obedience to this Law, prerequires the knowledge of the excellency and power of the Lawgiver, the matter of the Law it ●elf, the binding force of it, and the measure of this Obligation. 2. These things, first known, we must consider the Wisdom of the Lawgiver, who, knowing the Nature of Man, and his very inward frame, and so much the more perfectly, because He made us, He chiefly, in this, looked at the Immortal Soul; and, in the Soul, at the Heart and Will, which is the Queen, and hath an Imperial Power over the whole Man, and is resident in the Throne of the Soul, and in the Heart, at Love, which is the principal Act of the Heart, and is called Pondus Animae, the Poise of the Soul, inclining and carrying it whither it pleaseth. 3. This love He directs by this Law upon the right Objects, and gives it a right measure, in respect of every Object, whether God, or ourselves, or our Neighbour. 4. When we consider the right Objects, and the right measure of love, required in this Law, and how far we observe both, we shall find our obedience, either to be disobedience, or to be far short of what is required. 5. By this we easily understand, that by the obedience to this Law, no man living can be justified, and that after the Fall of Man, it was never given, or renewed for that end: for if it had, it must needs have proved ineffectual, and such as could never reach that end. 6. Yet it was an excellent means to discover unto man his sin, let him see his misery, and the necessity of a Saviour. And when we make use of it to that end, we must not only examine whether we be Worshippers of Images, perjured persons, Prophaners of the Sabbath, disobedient to Superiors, Murderers, Adulterers, Fornicators, Thiefs, False-Witnesses, but how our very Hearts stand affected, and in what measure we love God, and our Neighbours: Whether our love be rightly qualifyed, fully extended, and intended. And by this, we shall easily find the best imperfect; the most, abominably corrupted, and few sincere, and all of us, by Nature, before we be in Christ, to be base and cursed Caitiffs. And till by the first and last Commandments, we see the inward depravation, and the deep stain of our Souls, we cannot throughly be humbled, no● sincerely penitent, nor truly reform, nor vehemently, and effectually desirous of Christ for pardon of sin past, and grace of Sanctification for time to come. 7. It's an excellent Rule of Obedience; yet except we have a special care in the first place, to observe the first and last Commandments, all our performances are greatly defective, and no ways acceptable. 8. Though Faith, as fixed in Christ, dying for our sins, and rising again for our Justification, and Repentance, as a return to God Redeemer, be not commanded in this Law, as given to Adam innocent; yet, both Faith, and Repentance, in their general Nature, abstracted from their proper and formal notions in the Gospel are required in this Law. For Faith as an assent to God's infallible truth revealed, or, as a reliance on God for his Blessings and Happiness, is commanded in the first Precept. Repentance, as it's an hatred of sin and an obedience to God in general, is required in all the Commandments. But Faith, as presupposing the Party believing, a sinner and guilty; and as fixed upon Christ saving from sin; and Repentance, as a return to obedience, after disobedience, and an hatred of that sin which is in us; they cannot any ways belong to this Law, as given at first, or so understood. 8. When we fell in Adam, we lost our power to believe, and return to God again: otherwise, what need is there to be born again of the Spirit? And why are Faith, Hope, and Charity, Gifts of the Spirit, merited by Christ, and given freely of God. Actual Faith in God-Redeemer, by the Word, made Flesh, they never had, and therefore could never lose it. 9 This Faith considered in general, is a Moral Duty, required in the Moral Law; otherwise it could have no aptitude to be a condition of Justifycation, and Eternal Life. 10. Yet we by this Faith could not obtain either Justifycation, or Eternal Life, except Christ had merited, and God had promised, and ordained, and that freely, that upon Faith both should follow; and Faith, as a Moral Duty, or a part of inherent Righteousness is not that whereby we are justified, but as fixed on Christ, and uniting us unto him. 11. This Faith, as a practical assent to the Truths of the Gospel, which reveal the love of God in Christ, suffering for our sins, is a most excellent principle of obedience, and love in the highest degree: as it's a confidence in God, saving us only for Christ's sake, it tends most effectually to God's Glory, and empties man wholly of all power and merit in himself, as a base and miserable Wretch. CHAP. XVII. Of Positive and Ceremonial Laws, ordained by God. HItherto of the moral Laws of God, §. I as a rule of obedience: The Ceremonials and Positives come next to be considered. And I will first inquire into the nature of a Ceremonial Law in general, and so proceed to the more particular handling them, according to their several differences and distinctions. The general nature of these, is 1. That they are Laws of God, have a binding force, and that upon the conscience. The special nature, and difference of them, whereby they are distinguished from moral Laws, is, 1. In the matter, which in itself is neither good nor evil, morally. 2. They differ in this also, that they are religions rites, which are compounded of outward and inward, visible and invisible, corporeal or sensible, and spiritual, sacred, hidden parts. In respect of the invisible, and spiritual part, and as instituted by God; They are called Sacred, and Religious Rites: and if Ceremonia come of the Hetruscan word, Cerus, Sanctus, then in the same respect they are called Ceremonial too. They are called Positive, that is, Arbitrary, because they principally depend upon the arbitrary institution, and position of the Lawgiver. The outward part may be performed without any respect to the inward, and so ignorant and wicked men may observe them. Yet the performance of them is never acceptable without the moral qualification, of the party performing them in obedience to the institution, and also joining the practice of Moral duties with them. This is evident out of many places of Scripture, where men are reproved, 1. For performing them with impure hearts, and polluted hands. 2. For neglecting the weighty and substantial, that is, the moral duties of the Law. And to be zealous in Ceremonials, and careless in morals, was always either hypocrisy, or impiety, or both. These positive Laws, which always received their binding force from the institution commanding, not from the excellency or goodness of the thing commanded, are a rule of obedience, as well as the moral: and the neglect of them is a contempt of the Lawgiver. There is an Analogy, and proportion between the outward, sensible, and the sacred part; and in that respect they might by the outward senses help the memory, inform the understanding, stir up devotion, and affection, set forth God's worship with greater Solemnity, and are an outward testification of inward submission, saith, obedience unto God, and the approbation of Religion which was professed. And for these ends, and such like they seem to be added to Morals: and so much the rather because man hath a body, as well as a Soul, and is not all Spirit but in part flesh, and must serve God in both. These kind of Laws are either such as were enacted before the Fall of man, §. TWO whilst he continued innocent, or after. Those before, were the Laws of God concerning the tree of life, and the tree of knowledge of good and evil in the midst of the garden of Eden. Yet because these were not Laws of God as Redeemer by Christ, they ●o not belong to this government whereof I now entreat. The positives which followed ●●e fall of man, and the first promise of Christ, were either such as God instituted before, or which he instituted after that Christ was exhibited. Those before the Incarnation were either extraordinary, or ordinary; and the principal were either Sacrifices or Sacraments so called, as now we understand them. Again, those which constantly continued from the times of Adam, till the glorification of Christ, were sacrifices, and offerings. For Adam taught his Children Cain, and Abel to offer gifts, and sacrifices, and no doubt by Warrant, & Commission from God: otherwise the offering of Abel had not been accepted of God, nor offered in faith. Yet afterwards to these were added the Circumcision; the Passover, and many other Ceremonies mentioned in the books of Moses. The waters of the flood bearing up the Ark, and saving Noah, and his family is made a kind of Baptism, or baptismal Rite. Whether the Rainbow signifying a temporal blessing, could be a Religious Rite may be doubted, and so much the rather because the benefit promised was general to all men, and living Creatures. Yet, if the not destroying by the flood, did signify a spiritual blessing, than it had the full nature and essence of a Religious Rite. The passing through the Red Sea, and under the Cloud, the Manna, the water out of the Rock, all these were extraordinary, and rather Sacraments then any otherwise. That they were Sacraments both Paul, 1 Cor. 10. 1, 2, 3. and Peter, 1 Pet. 3, 20. 21. do teach us. The ordinary Sacraments before the times of the Gospel, were Circumcision and the Passover. The rest of the Mosaical Ceremonies, except some few were Religious and Mystical; whether things, persons, actions, times. The Priests did serve unto the example, and shadow of heavenly things, Heb. 8. 4. The Tabernacle was a figure for the time then present, Chap. 9 9 The services and purification, shadows of things in Heaven, Chap. 10. 1. The person, and especially the high Priests were types of Christ: Their great sacrifice of expiation, and other sin-offerings, of the Sacrifice of Christ. The tabernacle typified either heaven, or the humanity of Christ, wherein the Godhead dwelled bodily. So that persons, things, and actions, signified better persons, things, and actions. All their Consecrations, Expiations, Dedications, Purifications, and Separations, had some reference to spiritual duties, or promises, or judgements; And this was the sin, the usual sin of that people, that they neglected moral duties, were zealous in Ceremonials, expected justification, and salvation by them, made the redemption of Christ vain, and needless? forgot the promise made to Abraham, and so looked not after the better Covenant established upon better promises. Yet all these Ceremonies were Laws binding to obedience: and it was their misery to want either tabernacle, temple, solemn services, or holy times; and their sin, if, when they enjoyed these, they did not observe them. They were laws of God Redeemer, had special reference to Christ to come, and the times of the Gospel, and were enacted for several ends, as hath been showed in the Chapter of the administration of the Kingdom of God Redeemer, and the Jews were bound by the Mosaical Ceremonials in a Special manner. But when Christ had finished the great work of Redemption, and the more glorious light of the Gospel did begin to shine, these shadows must vanish and fly away. The standing Sacraments of former times must be changed, not only because they did signify some temporal mercy passed, and had some temporal promise annexed, but also chiefly because they were Sacraments of Christ to come; or did imply o● presuppose, that he was not exhibited. Because these are abolished, §. III have left their binding force, and their time is expired: I will proceed to speak more largely, and distinctly of the ceremonials of the Gospel, which do, and shall continue in force till the end of the World. But first, before I can give any clear account of the Sacraments of the Gospel in particular, I must say something of a Sacrament in general. 1. Sacraments, are Ceremonies, and holy Rites to be used in God's worship, and are parts of that worship: and thus they differ from ceremonials in general. 2. These Sacraments presuppose the Redeemer, the work of Redemption, the Laws of God Redeemer; as they require obedience, and duty, and as they promise mercies, and benefits merited by the Redemption. Others do express it thus, That Sacraments presuppose the Redemption, and the Covenant. 3. The Spiritual and heavenly part of the Sacraments of the old, and new testament were always for substance, and the principal thing in them, the same. 4. That the Sacraments of former and these latter times agree in many things, and differ, and that much, in some things. 5. That Christ contracted all the principal Ceremonials of the old into a few, these few are Sacraments; for number two; for signification clear; for observation easy: and for man, if observed aright, very beneficial. These things understood, §. IV the nature of a Sacrament may be the better understood. It's a Ceremony confirming the Covenant of grace in Christ. The Sacraments of former times required faith, as well as these of the Gospel, but with this difference, that the former required faith in Christ to come, the latter required faith in Christ already come. To understand the definition, we must observe the general nature, and specifical difference. The general nature is, that they are Ceremonies and sacred Rites, and so they agree with all the other Sacrifices, offerings, and other mystical parts of God's worship. They are Laws, and binding in respect of the divine institution, and command, and man's obligation to observe them. In this word Ceremony is included also the outward, and sensible part, and the inward and spiritual, as likewise the Analogy and proportion between them; and according to that Analogy, and God's determination, the signification or representation of the Spiritual part by the outward, and bodily. The specifical difference is the confirmatition of the Covenant of grace in Christ, Where we have 1. Christ. 2. The Covenant of grace in Christ. 3. The confirmation of it by a Sacrament, or sacred Rite. 1. Christ is the foundation of all Sacraments, in that he finished the work of Redemption, and thereby established the promises of the Covenant for ever. For if he had not suffered, all promises in him had not been Yea, and Amen, but had been all void. By his Sacrifice he satisfied God's justice, and merited both the promises, and all the mercies promised, upon condition of faith, and power to perform the conditions as you heard before; when I spoke of the immediate effects of his death. 2. Yet these benefits, and mercies are not conveyed without a Covenant, which promiseth them unto sinful man; yet so, as the promises require some conditions and duties to be performed by man; yet by the power of the spirit enabling us. And because the Laws of God are so made, as that they contain not only promises, whereby God binds himself voluntarily to man, but also duties to be performed freely by man, they are called a Covenant: Yet because there was a Covenant of works requiring perfect, and perpetual obedience, as the condition and duty upon which alone performed, life would follow; and a Covenant made with Israel, when they came out of Egypt; and this Covenant requires neither that perfect obedience, as a condition of life, nor the Ceremonies of the Law; but faith in Christ: and promiseth not only life, but power to believe in Christ meriting remission, and life, therefore it's called the Covenant of grace, and free mercy in Christ; for whose sake he is willing to save man, whom he might have condemned. 3. This Covenant is confirmed by a Sacrament; This confirmation of this Covenant is the specifical difference. For in this very act of confirmation, a Sacrament differs from all other Ceremonies; which might signify Christ, or his work of Redemption, or the Sanctification of the spirit, or some duties of man; yet not confirm the Covenant either in respect of God's promises, or man's duty. This Covenant may be said to be confirmed three ways; §. V 1. By the death, and blood of Christ. 2. By the Spirit. 3. By a Sacrament. 1. It was confirmed as a Covenant by the death of Christ, so as a Will is confirmed by the death of a testator, Heb. 9 15, 16, 17. The issue of this confirmation is, that upon the death of Christ, both the promises, and duties, and the whole Substance of the Covenant were made unalterable; so that now we can expect no other promises, nor any other conditions, though the former Covenant of works, both with the promises and conditions, was altered. 2. It's confirmed by the Holy Ghost, being given unto true believers; to assure them, that as they have received the title to glory, and the first fruits thereof: so they shall receive the principal reward promised; and fully enjoy it. In this respect the Spirit is called an earnest, and a Seal: yet it's rather a Seal in respect of glory promised, then of the promise itself. The 3d. Confirmation is by a Sacrament; and this is a confirmation rather of the Covenant in respect of man, then in respect of itself as a Covenant. This confirmation is expressed by the Metaphorical word SEAL: as when Circumcision is said to be not only a Sign, (as all Ceremonies are) but a Seal, Rom. 4. 11. There be many kinds of Seals, and many uses, and ends of them; but one usual Seal is a confirming Seal, and the end and use of it is to confirm Covenants, Deeds, Grants. For whether the Deed be Indenture, or Will, or a Patent, and free-grant, whether absolute or conditional, we first express, and signify our minds consent, and approbation by Words and Writings, and then we add our Hands and Seal: which sealing is the highest, and most Solemn testification of our consent, and the greatest confirmation that we can give; and being produced is the most perfect evidence, and proof of our title, being as an Authentical record. And in this respect a Sacrament is a Seal for confirmation. And it's a Seal in respect of God and man. 1. In respect of God, who by his very institution of it intended to confirm his consent unto, and approbation of the promises upon the conditions expressed, and acknowledgeth his engagement to performance of the promise. 2. In respect of man, who by Receiving, and Celebrating the Sacrament Solemnly testifies his approbation of the conditions, and doth further engage himself unto the performance of them. The thing confirmed by a Sacrament, is 1. The Covenant itself, both in respect of God and Man: for it confirms God's promise of mercy, and Man's engagement to duty. 2. If the mutual promises and engagements be confirmed, a conditional right to the mercies promised is made sure to man, and the conditional performance of duty in man is confirmed to God. 3. When man performs his duty, he receives an actual right; and in due time possession: but this cannot be immediately made sure, as may appear hereafter. Whereas some say that Sacraments exhibit, and confer grace, and the Schoolmen say, that a Sacrament is SIGNUM EFFICAX GRATIAE; yet, if we speak properly, a Sacrament as a Sacrament, doth no such thing; except we understand it thus, that as an Instrument sealed conveys and gives a right upon a consideration; so this upon a condition may confer a right: and so all other Laws of God Redeemer, do by virtue of the promises annexed to them, without which men cannot have so much as a conditional, and remote right. Reformed Divines do generally deny that Sacraments confer grace (ex opere operato) as the Schoolmen speak; and require a due qualification in the party to whom they are administered, according to divine institution. As for the actual exhibition of saving grace, it depends upon this divine ordination, that when man doth his duty, and performs the condition, saving grace shall follow; according to His promise. And this is to be understood most properly of such as are at age: The principal condition is faith, without which no Sacrament (in adultis) can be effectual, so as that upon the receiving thereof, grace should actually follow: And no man ever received benefit by Celebration of Sacraments, without a moral qualification in the very receiving of them. By all this we may understand, how Sacraments are said to signify, seal, and exhibit grace: They signify as Ceremonies and Rites, seal as Sacraments, exhibit and convey as other Laws and instruments which have a promise annexed, and that by virtue of the promise, and God's ordination. I will not here assert that either the word SACRAMENTUM Latin, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek, doth properly signify any such thing, o● that the word is so used in Scripture: Let it suffice that in this sense the words have been used, both by Latin and Greek writers, and if any can find a better word, I shall willingly accept it, when I know it. If any make question whether this definition doth agree to the Sacraments of the old testament as well as of the new, as we use to speak, it's plain it doth. For Circumcision was a sign, and Seal of the righteousness of faith, Rom. 4. 11. where we have Righteousness promised by God; faith required from man, which is the substance of the Covenant; and Circumcision as a Ceremony was a sign to signify, and represent the righteousness by faith, and a Seal to confirm it. Yet this faith then required was in Christ to come: And Abraham had this faith before he was Circumcised, which made the confirmation stronger; yet it confirmed no righteousness but by faith. The Celebration of the Sacraments is a profession of our Religion, §. VI a testimony of our union amongst ourselves, badges of our profession to distinguish us from others, and a Solemn engagement to obedience: yet these are general accidents, and are neither of the essence of them, nor proper adjuncts to any one of them. As the observation of them is a service to be performed unto God, they are parts of his Worship: As they are commanded by God, they bind us, as all other Laws do: and the observation of them by that command becomes necessary, so far as he intended them: In this respect they agree with other Laws; They are means of obtaining the benefits merited by Christ, and promised by God, as all other Laws obeyed are: For God hath promised that upon obedience, the benefit shall follow. The observation of them is commanded jointly, with the observation of moral, and other more excellent duties, which more immediately, and effectually conduce unto the main end, as with repentance, and faith, without which they cannot be effectual. For the promise is not added to the Sacrament alone. For he that believeth, and is baptised shall be saved, Mark 16. 16. It's not said, He that is baptised, but he that believeth, and is baptised shall be saved. A man by faith without Baptism, not by Baptism without faith may be saved. Yet the contempt of these Sacraments may damn a man, and deprive him of salvation, because that contempt is inconsistent with faith. For true faith, and salvation have a necessary, and inseparable connexion by the Divine ordination: in so much, as that He who believeth not shall be damned. The efficacy of these Sacraments for the actual enjoyment of grace, requireth a right qualification in the party, and depends upon the power of the holy Spirit: For Baptism is the Laver of Regeneration, by the renewing of the Holy Ghost, Tit. 3. 5. As all other Laws have their promises, and threats, so these sacramental ceremonials likewise have. From hence it follows, that not only they who neglect, and omit, the celebration of them; but also the unworthy receivers are guilty, and make themselves liable to punishment: And they who observe them, and observe them aright; in God's good time, though not always at, or in, the time of the observation, receive the benefit promised. For though the benefit, and the actual enjoyment be from Christ, and the Spirit, yet it's sometimes attributed to the observation of the Sacraments, because they in some sort concur in an inferior manner to the collation of the same. Therefore we are said to be ingraffed into Christ, and saved by Baptism; yet not by Baptism alone. After these generals, §. VII concerning all the ceremonials and special Sacraments, I proceed to speak of Sacraments in particular: and b●cause we are freed from the Sacraments of former times by the death of Christ, I will pass by Circumcision and the Passeover, and come to the Sacraments of the Gospel, which continue in full force and power unto this day, and shall so continue unto the end of the World. The Sacraments of the Gospel are two: 1. Baptism. 2. The Lord's Supper. The first is the Sacrament of Regeneration, and Admission into Christ's Kingdom, and our engrafting into Christ: The second is the Sacrament of our continuance in this Kingdom, and growing up in Christ. Baptism may be briefly therefore defined to be a Sacrament of our Regeneration: But more particularly, It is a Sacrament of the Gospel, wherein, by washing with Water in the name of the Father, Son, and holy Ghost, Regeneration is confirmed to the party baptised. As it is a Ceremony, so it agrees with all the ceremonies of God Redeemer; as a Sacrament, with all other Sacraments thereof: as a Sacrament of the Gospel it differs from all Sacraments annexed to the Promise. For though they were instituted by God; yet this with the Eucharist was instituted by God Redeemer exhibited: The former presupposed Christ to come, these, Christ already come. And also though it agree with Circumcision, as being a Sacrament of initiation; yet it differs both in the sign, and in the thing signified in some respects. The name of it is Baptism, which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, though it signifies to dip or dive, yet, often signifies to wash. In the Gospel, we read of John's Baptism which was from Heaven; and Christ's Baptism, as instituted by Christ after his Resurrection, in a certain form different from that of John's. In the special Nature, §. VIII we must consider 1. The Rite. 2. The Effect. In the Rite, we have 1. The Element, or the thing. 2. The Action. 3. The Words. The Element, or outward thing considered in itself, is Water, which hath many virtues, or power to produce many Effects; as to quench Thirst, to cool, to moisten, to mollify, to heal, to fructify, and also to cleanse. In respect of this cleansing power, which is most ordinary, God singled it as common to be had, and commonly used for that end in all Nations to whom the Apostles were sent, to preach and baptise. And in respect of this cleansing, it was fit to signify the cleansing and regenerating virtue of the Spirit. This signification was not natural, but it was determined to it by divine institution. For it was made a sign of this supernatural Grace, by a supernatural power of Christ, not only exhibited, but raised again, and ready to ascend into Heaven. For this was one difference between the Sacraments of the Law and the Gospel, that these latter were instituted immediately by the Son of God incarnate: Besides, there was another; that the former were alterable; these never shall be altered. The Action is Washing, §. IX and this was part of the Rite. This did imply, that man by nature is unclean and polluted with sin, and must be cleansed and purified, before he could enter, and be admitted into God's Kingdom. Yet all the Water in the World had no power, nor all the washing with Water could have any such effect, as to cleanse from the guilt or stain of sin. This power was merited by the Blood of Christ, to be exercised by the Spirit: Regeneration therefore i● signified by washing. One end of washing is cleansing, and washing may be by dipping, diving, pouring on water. The principal thing is washing, whatsoever way it be done. Therefore Baptism is said to be a washing of water, Ephe. 5. 26. The putting away of the fi●th of the flesh, 1 Pet. 3. 21. The washing of Regeneration, Tit. 3. 5. The washing of our bodies with pure water, Heb. 10. 22. It cannot be denied, but that the whole body descending into the water, and plunged wholly, and after that ascending out of the water again, might resemble Christ's Death, and Resurrection more perfectly; Yet neither was this the principal signification, nor the immediate end of Baptism. But how will it be proved, that in Baptism, the whole body, with the head, and all parts were plunged under the waters? And suppose some were Baptised so, it doth not follow, that all aught to be so by virtue of any command. All the washings, lustrations, purifications mystical, and sacred in the Law, were contracted in this washing of Baptism. The words added to washing with water do complete the Rite, §. X and make it very solemn: The words are these, I Baptise thee in the name of the Father, and of the Son, and of the Holy-Ghost. In which words we have, 1. The name of the Father, and of the Son, and of the Holy-Ghost. 2. The Baptising into this name. These words contain the Doctrine of One most Glorious God, the Father, the Son, and Holy-Ghost, with the great, and stupendious works of creation, redemption, sanctification. For that Great, Almighty, and ever Blessed God created the world; by the Word, made flesh dying and rising again, redeemed mankind; and by the Holy-Ghost sanctifies his people: And by the Redemption of Christ, and sanctification of the Spirit, he is the Fountain, and cause of man's eternal happiness, and glorification. This Doctrine must be preached, heard, received, believed, professed by the party to be baptised (if at age) by himself; if not at age, by some other representing him. And he must further promise to renounce the Devil, and all other Lords, to subject himself unto this God, the Father, Son, and Holy-Ghost, to obey his Commandments. By virtue of this profession and promise, when nothing to the contrary is manifest, the party is baptizable according to Christ's commission. But besides these words, there must be baptising in this Name, which is understood several ways. 1. With some in the Name is in, and by the authority, and power of the Father, Son, and Holy-Ghost. With other, it's in this name invocated, and called upon: And the truth is, that Baptism ought to be administered by commission, and command from God, and with solemn invocation of, and prayer unto, God. With others, it is to be by baptising devoted, & subjected to God the Father, Son, and Holy-Ghost, as their only Lord and King, in whom the party baptised must believe, whom he must worship, and obey, as his only supreme Lord, and Saviour, expecting eternal life from him, and him alone. With this sense agrees that of such as understand it of baptising in, or unto, the Faith which was professed; and unto the worship, and service of the true God which was promised. These words do contain both the duty of man, and the promise of God. The duty of man is to believe, and obey God the Father, Son, and Holy Ghost; and the promise of God is to accept him as such, and admit him as a subject of his Kingdom, to receive the benefits of protection, regeneration, and eternal life. After the Rite consummate, §. XI follows the effect, and the end, or, according to some, the act, and that is the confirmation of Regeneration. Where we may consider 1. What is confirmed. 2. How it is confirmed. 1. The thing confirmed is, Regeneration. By regeneration is meant our first ins●ti● into Christ, dying and rising again for us, and our first receiving of the remission, and the Spirit for sanctification, that we may die unto sin, and live unto God; and of adoption, whereby we are made Sons of God, and heirs of glory. For we are saved by the washing of regeneration, and renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life, Titus 3. 5, 6, 7. Where we have, 1. Washing which is the baptismal rite. 2. Regeneration, the thing signified, sealed or confirmed. 3. This regeneration is, by the renewing of the Holy-Ghost. 4. We have justification by grace. 5. Adoption, whereby we are made heirs of Glory. It's our first engrafting into Christ, for mortification of sin and newness of life, Rom. 6. 4, 5, 6. Col. 2. 12. You must take notice that Regeneration, Adoption, and the state of Justification, are only begun upon our first faith, and admission, and not finished till the Resurrection. And John's Baptism was for remission upon Repentance, and confession of sin, Mark 1. 4. with Mat. 3. 6. The manner how this is confirmed, is this: 1. The party to be baptised by receiving Baptism doth solemnly testify, and as it were Seal, and confirm that Faith which he had professed, and that promise of submission, and obedience he made. 2. God, by the party baptising him, doth solemnly testify his admission of the party Baptised into his Kingdom as a Subject thereof, to enjoy the privileges thereof. So that the administering on the one side, and receiving of Baptism on the other, is a deep, and mutual engagement, and makes the obligation strong on man's side, to do his duty; on God's side, to perform his promise. This is an immediate confirmation of the covenant and promises, as a covenant and promises, and doth engage to mutual performance for time to come. For if there be a performance on both sides, there must needs be an actual possession, which needs no confirmation. If it be said, that the performance on man's side is only begun, and so is the performance on God's side but in part: for it is only full when we fully enjoy eternal glory. It's true, that it is so: and therefore it's a confirmation of man's promise, of faith and obedience to the end, and of God's promise, that when man's performance is perfect, His performance shall follow, and, in due time, be full and perfect. For the more full and clear understanding of the point, we must observe. 1. That the Covenant between God and man differs from other ordinary covenants. In other covenants, the parties covenanting are equally free from any antecedent obligation in respect of the thing covenanted; and the obligation of both parties ariseth from their voluntary consent expressed, and no ways else, so that they may be properly called (Cor-rei). In this there is a great inequality between the parties covenanting: For the one is the Lord, and King, and the other Subjects: and they as Subjects are not only under his power, but bound by his laws before they voluntarily oblige themselves, and if they never promised obedience, yet they are bound to do it, and must be judged by the Laws given them. 2. That God's word, and promise is firm, and inviolable for ever, without any solemn rite added to confirm it: yet because man's weakness is great, God was willing, not only by promise to oblige himself to man, but also by solemn rites, yea, and an Oath, wherein he pledged his eternal Deity, to confirm his promise; and all this to strengthen his weak saith, and give him full assurance: For God being willing more abundantly to show unto the heirs of promise, the immutability of his Counsel confirmed it by an Oath, Heb. 6. 27. 3. That the thing that is confirmed, both by solemn rites, and his Oath, is his promise. 4. That because; as man's infirmity, and inconstancy was great, therefore God thought it good to require of him a voluntary engagement, and a solemn confirmation to subject himself to his power, and to obey his Laws; that the more freely, and deeply he had engaged himself, the more careful he might be to be faithful, and obedient to his everlasting good: and the thing confirmed by man is his voluntary engagement of subjection, and obedience. 5. That the thing whereunto man engageth himself in Baptism, is, that he will be a Loyal, and obedient subject, unto God his redeemer in Christ; The thing whereunto God obligeth himself is to be his God, and admit him a Subject of his blessed Kingdom. 6. That though the engagement be distinct from the performance, yet if it be sincere there is a beginning of performance, though that performance is not the thing confirmed, but the thing for which the confirmation is made. 7. There is a great difference, as between the making and confirming of a covenant, and the keeping of it; so likewise between the solemn admission into the visible Church, and the mystical, which consists of real Saints, and loyal Subjects. What kind of profession, and promise is required in the party to be baptised, may be considered afterwards. By all this we may easily understand, that it we will expect any benefit by our Baptism, we must have a special care to perform our promise confirmed by this solemn rite: For these Sacraments are special, and distinct laws added to all the rest, for this end to engage man more strongly to observe them; And Baptism is a kind of naturalising of such as are baptised. The Second Sacrament, §. XII is the Eucharist, or that which we call the Communion, or Supper of the Lord. It's called the Eucharist, because a Sacrament of thanksgiving, for the great benefit of Redemption by Christ; The Communion, because in it we being many partake of one sacred bread, and the same cup: It's called the Lords Supper, because it was instituted at the last Supper, that Christ as moral did eat with his Disciples. Yet there may be other reasons of these names given, and are given by others. This Sacrament hath many other names, a Catalogue, or enumeration of the greatest part of them, you may read in Casaubo●s exercitation, 16. of his Apparatus. This Eucharist is a Sacrament of the Gospel, wherein, by the use of Bread and Wine, according to our Saviour's institution in remembrance of his death and passion, the continuance, in the covenant is confirmed. This Sacrament was instituted immediately by Christ in the night, wherein he was betrayed; and succeeded the Passeover which was to cease. For then Christ the true Paschal Lamb was exhibited, and ready to be slain. The Passeover did signify Christ to come; and after Christ's resurrection this Sacrament did signify him not only come, but slain already, and it is to continue to the end of the World for the perpetual memory of his sacrifice. For as often as we eat this bread, and drink this cup, we show forth Christ's death until his coming again, 1 Cor. 11. 26. This death of Christ represented in this Sacrament, was the accomplishment of the Passeover, and of all propitiatory Sacrifices, and sin-offerings. And this Sacrament is the abridgement of all Sacrificial feasts, and especially such as were used for the confirmation of leagues, and covenants. It was resembled in a more lively manner by that Sacrifice mentioned, Exod. 24. 3, 4, 5, 6, 7, 8. Where, 1. Moses informs the people of all the words of the Lord, and all his judgements. 2. The people promise obedience. This was the league, and Covenant. 3. Moses builds an Altar, and 12. Pillars according to the 12. Tribes, to signify that they were all engaged in it. 4. There were offered by 12, young men, representing the 12 Tribes, burnt offerings, and peace offerings of Oxen to the Lord. 5. Moses took half the blood, and put it in basons and half the blood he sprinkled upon the Altar, which signified God one, and the principal party covenanting. 6. He takes the book of the Covenant, and reads the precepts, and promises of God in the audience of the people, and they again engage to observe the Law. 7. Moses took the blood of the Covenant, and sprinkled it on the people, saying, Behold the blood of the Covenant, which the Lord hath made with you concerning these Words. In all this, somethings are remarkable, 1. That the thing that was confirmed was the covenant itself. 2. That this Covenant was not only made, but solemnly confirmed on God's side by half the blood sprinkled upon the Altar; by the other half of the blood sprinkled upon the people, it was established on their part. 3. That to the Rite were added words, and the words are taken up by our blessed Saviour in this Sacrament. 4. That though a Sanction of a law be taken for the confirmation of it by promises of reward, and threatenings of punishments which are indeed essential parts of God's laws; yet this was a true, and proper sanction, not only of the precepts, but the promises, and the threats of God, and the promises of the parties covenanting with God, and it was by blood, and a solemn rite with words. In the definition we may observe. §. XIII 1. The rite. 2. The confirmation. In the rite three things. 1. The Elements or things sensible. 2. The actions. 3. The words. For I take rite in a large sense to include the words. The Elements (as they use to call them) are Bread and Wine, which were then ready on the Passeover Table. These were very fit both to signify the body and blood of Christ; and the eating and drinking of them, a spiritual sacrificial feast. Yet this they did not by nature, but by the divine institution, though by nature they were apt to resemble such things. These as consecrated unto God, were apt to represent Christ sanctified, and set apart to be our Saviour, and deliverer: The bread was fit to signify his body, and the Wine his blood; the bread broken, his body crucified; & the Wine poured, out his blood shed; and both separated and given a part, did resemble his death: the virtue of both to preserve life, the virtue and power of Christ dying to give us eternal life. The eating of the one, and drinking of the other, our participation of Christ, for remission of our sins, and our Eternal Salvation. The actions, in the use of these Elements, are, either common to both jointly, or, §. XIV proper to them severally. The common are, 1. Blessing. 2. Giving. 3. Taking. 1. Blessing; which some call Consecration, was, by Word and Prayer, For, as other Meats are sanctified by Word and Prayer, 1 Tim. 4. 5. so these were blessed and sanctified in a peculiar manner by Word and Prayer. The Prayer was, 1. A Thanksgiving. 2. A Petition. A Thanksgiving, for the Bread and Wine, as Blessings of God, given us for the preservation of our bodily life, and, for Christ, the Bread of Life, that came down from Heaven. The Petition was, for a Blessing upon our use of these Elements, in this Sacrament, for our Spiritual Comfort and Happiness. It's written, that our Saviour gave thanks, and blessed: But what form of words He used, is not related by any of the Evangelists: Therefore, we are not bound in this act of Consecration, to any set-form of words; yet our words must be such, as are agreeable to the Scriptures, and proper to this Sacrament. The Prayers used in most Liturgies are such; and agree not only with the Scriptures, but are suitable to the Sacrament. The next common act, is, Giving: and that some make to be twofold: 1. A giving to God; as Grenaeus, and some others, at least, seem to intimate an offering of the Bread and Cup to God, though it's certain, that the whole Service taken together, and being a part of Divine Worship, is an Offering made to God. 2. A giving of both unto the People, who are called Communicants. The 3d Action, is, the taking the Elements given. The Actions proper, are, 1. The Breaking of the Bread, and the Pouring out the Wine. 2. The Eating of the Bread, and Drinking of the Cup. The first, is fit to signify the Death and Sacrifice of Christ. The second, the participation of the benefit thereof by Faith. These Actions may be orderly distinguished into 1. The Acts of the Party Administering, which are 1. The Blessing. 2. The Breaking. 3. The Giving, And, 2. The Acts of the Communicants, which are, 1. Taking, 2. Eating, 3. Drinking. They are reducible to Three, 1. Consecration, 2. Distribution, 3. Participation. The words are the last: §. XV and they concern either the Participation; as, Take, Eat, Drink; or the things participated: and they are concerning 1. The Bread, 2. The Cup. In both, we may observe, 1. The great Work of Redemption. 2. The Covenant; both which, are represented by the Elements, and the use of them. The Redemption is signified by the words, My Body broken, and, My Blood shed. For these inform us, that Christ died, and offered Himself a Sacrifice unto God, offended by the sin of Man, to propitiate Him, by satisfying His Justice, and meriting His Favour. This was the Foundation of the Covenant, and Man's Salvation: For it made Sin Pardonable, and Man Save-able. That His Body was broken; and being broken, was given; it informs us, that He suffered Death, and offered Himself dying. That this Offering was propitiatory, it's employed, in that Blood was shed for Remission. In the words of the Covenant we have, 1. The Promise, 2. The Precept. 1. The Promise in the words; This is my Body, broken, and given for you; and, This is the New Covenant in my Blood, which was shed for the Remission of Sin. For, though remission of sins, and Salvation, were merited, and purchased by Christ's Death, and Sacrifice, and so trusted in his hands; yet they are conveyed in the Covenant by a Promise, or Grant. Yet the Word is turned, A Testament; and if we follow that metaphor, that which is called a Promise, is a Bequest. Yet though the Expressions may be different, yet the thing is the same; and informs us, That it is the Purpose, and Will of God, for, and in consideration of the Death of Christ, suffered for our sins, to give man remission, and eternal life. And this His Will He hath signified in His Promise, whereby He hath bound Himself, upon certain terms, unto sinful Man: Upon which terms, Man may challenge them, as due unto him. And whereas we read in Luke, and Paul; This is the New Testament, or Covenant, in my Blood; and in Matthew, and Mark, This is my Blood of the New Testament. You must understand, 1. That the words are taken out of Exod. 24. 8. 2. That Matthew, and Mark, follow the Hebrew and Septuagint, more expressly, than Luke, and Paul. 3. That the Sense of both is the same: For to be a Covenant in the Blood of Christ, is, to be a Covenant confirmed by the Blood of Christ; and to be the Blood of the Covenant, is to be the Blood, whereby the Covenant is made firm; and so both teach us, that by the Death of Christ, the Covenant of Grace was made for ever unalterable; as you heard before, out of Heb. 9 15, 16, 17. And the Covenant was sounded upon Christ's Death. 4. That this Covenant is called the New Covenant, to distinguish it from the Covenant of Works, and that Covenant that was made, and confirmed with Israel, Exod. 24. 8. 5. That as Christ's Blood did merit, so the New Covenant did convey the Benefits merited by the Death of Christ. This is the Promise. The Precept is in these words, Do this in remembrance of me. That is, As I died for thee, gave my Body for thee shed my Blood for thee; So eat thou this Bread, drink thou this Cup in remembrance of my Death suffered willingly out of the greatest love for thee. This Remembrance must be practical; And as the thing remembered is Christ's Death for our Sins, it requires 1. A Confession of our sins, a Sense of them, an Hatred, a Desire to be pardoned, and Purpose to forsake them. 2. A Belief that Christ died for the expiation of those sins, and that His Sacrifice was accepted of God, as a sufficient Satisfaction. 3. An acknowledgement of God's wonderful Love, and the great benefit of Redemption; and desire to be for ever Thankful. Thus far the Rites: §. XVI wherein the Elements were chosen in Excellent Wisdom; the Actions ordered in an admirable manner; the words, though few, yet very comprehensive of much, and weighty matter, expressing the mystical, and hidden part, concerning the Incarnation of the Son of God, the Glorious Work of Redemption, the Blessed Covenant of Grace, wherein we have the Laws and Constitutions of this Glorious Kingdom, whereof we discourse. The second thing that follows, is, the confirmation of the continuance of this Covenant; and that is in these words: This is my Body, etc. This is the New Covenant, or Testament, in my Blood etc. The thing confirmed is, the continuance of the Covenant of Grace, in the Blood of Christ. The Confirmation, and so the Solemn Engagement, is twofold: 1. On God's part. 2. On Man's part. 1. On God's part, by giving the Blessed Bread and Cup to be eaten, and drunken. 2. On Man's part, by taking, and eating the Blessed Bread, and drinking the Blessed Cup. By Giving, God doth testify, and assure man, that He continues the same, firm in the Covenant, and is ready to give a further increase of Graces, and a greater measure of Mercy, for the merit of Christ dying; and, upon the same terms, the Covenant was made, and confirmed at first. For the Condition than was, not only to begin but continue Faith and Obedience; and God, by this Sacrament, doth renew His Promise, that man may renew his Faith. Man, presupposed to continue in this Covenant, doth solemnly, by receiving and eating this Bread, in remembrance of the Body of Christ, broken and offered; and, by receiving, and drinking the Cup, in remembrance of the blood of Christ, testify and engage himself, to continue in thta Covenant, expecting Remission, and Eternal Life, upon no other terms, but Faith in Christ dying for him. Yet because a Mist is cast upon these words, This is my Body; This is my Blood. I must clear them, that this Confirmation may be the more evident. To this end, I must show. 1. What is meant by, THIS. 2. How THIS, Whatsoever it be, may be said, to be the Body of Christ; And how the second THIS, may be affirmed to be the Blood of Christ. By THIS, in the former place is meant Bread, the blessed and consecrated Bread. For, 1. It was Bread that Christ took. 2. It was Bread Christ blessed. 3. It was Bread Christ broke. 4. It was Bread Christ gave. 5. It was Bread which Christ cmomanded them to take, and eat▪ 6. The Apostle calls this, Bread, three several times, 1 Cor. 11. 26, 27, 28. But How, is this Bread Christ's Body? It's not the Body of Christ by Transsub●antiation, nor Consubstantiation. For both these are contrary to Reason, to Sense, to the Nature of all Religious Rites, and Sacraments, to all Miracles: For there never was Miracle, that did delude the Senses: For the Water, turned miraculously into Wine, appeared to be Wine, and tasted as Wine, and was Wine indeed, as it appeared. That many of the Fathers seem to affirm it to be the Body of Christ, is nothing; for, as many call it Bread, and a Sign and Figure of Christ's Body. To this purpose, you may read the Learned Dr. Crakenthorpe, against Spalatensis, in the Controversy of Transubstantiation, where ye shall find a multitude of Counsels and Fathers, exactly quoted to this purpose. The word, Transubstantiation, was not known till latter times: The thing signified by it, cannot be certainly defined: For the greatest Schoolmen, and subtlest Wits, differ amongst themselves, both in the Definitions, and the Explication of their Definitions. Besides, there is some reason to think many of them do not believe it: For some of them, amongst us, have refused to take it upon their Salvation, that, after a due Consecration, according to their Rules, any such change of the Elements is made. But suppose the change, and that it's certain; to what end doth it serve? For it's confessed, that wicked men may receive the Body of Christ in the Eucharist, and yet be damned: neither doth it profit any man, who receives it without Faith. THIS, therefore, that is said to be Christ's Body, is Bread; and, at the first Institution, it must needs be so: for than Christ's Body was not broken, neither did Christ then give it. The second Question, therefore, is, How Bread may be said to be Christ's Body, if not really, and by Transubstantiation, or Consubstantiation, or some such way. The Answer is, That it's His Body, 1. By Representation, because it's a Sign and Figure of his Body, as many of the Ancients expressly affirm: and if any of these say, it's Christ's Body in proper sense, as they of the Church of Rome would make us believe they do, than they must needs contradict themselves. And this is proper to all Religious Rites, to signify something invisible: and many times the name of the thing signified, is given to the Sign itself. As Circumcision is said to be a token of the Covenant, Gen. 17. 2. and afterwards, it is called the Covenant: My Covenant shall be in your flesh, ver. 13. whereas it was the token of the Covenant, that was in their flesh. The reason of this expression, is the similitude and agreement between the sign and the thing signified. In this respect, Christ calleth His Flesh, Bread; not that it was Bread, but because it was like to Bread. And that place of John the 6th, where He calls Himself, and His Flesh, Bread, is alleged, to prove●t is change: yet, if the Expression, and Predication were proper, that place might prove, that Christ's Body was changed into Bread, and not Bread into His Body, as will easily appear to any Intelligent, and impartial Reader. Yet to be a bare Sign is not all; but to be a Sign so by Divine Institution, as to confirm the Promise of the Covenant, and assure the worthy Receiver, that as certainly, as He gives him that Bread; so certainly will God give him the benefits merited by the Death of Christ. By this time, we may understand, what is signified by these words, This is my Body. But what is meant by the latter words; This is the Covenant in my Blood; and, This is my Blood of the Covenant? For the sense of these, there can be no doubt, but by THIS, is meant, 1. The Cup: For, 1. Christ took the Cup. 2. Said, This Cup is the New Testament, or Covenant. 3. It's called three times by St. Paul, the Cup. 2. By cup is meant the Wine in the Cup. 3. This Wine, blessed and consecrated according to Christ's institution. This Cup is said to be the new testament; that is, the sign, whereby it's confirmed in this Sacrament, and as it were a pledge given by God, and received by man, of remission of sin, merited by the blood of Christ, and for his sake promised to us. Whereas Matthew and Mark relate that Christ said; This is my blood, it's meant that the Wine in the Cup was a token and sign of his blood, given and received to confirm the new Testament or Covenant. Thus Circumcision was a Sign, and Seal of the Righteousness of faith to Abraham: as this Cup is a sign to signify; and a Seal to confirm the righteousness of faith, and remission of sins in the blood of Christ. As for the real presence of Christ in this Sacrament, it's certain that his glorified body is in Heaven; Yet he is here Virtually, and Really present by his Spirit in this Sacrament, as in all other his Ordinances, and in a special manner, and the same powerful and comfortable to the worthy receiver. The Papists have put a difference between the Sacrifice of the Mass, §. XVII and the Sacrament of the Eucharist: and for the former Service they have their direction from the Missal, for the Later from the Ritual. Yet Christ did but institute a Sacrament, and not a Sacrifice; and in the same, the bread and wine is commanded to be used in blessing, the giving and receiving of both, and not the offering of the body, and blood of Christ; for that offering was once made, never to be made again. And whereas they do affirm, that the Sacrifice of the Mass is properly a Sacrifice Propitiatory for the Sins of the living and the dead, and the same with that Sacrifice, which Christ offered upon the Cross; it cannot be true, neither can it be credible to any rational unprejudiced person. For a Sacrifice properly so taken, especially ilasticall, or propitiatory is essentially bloody: as wherein the thing Sacrificed is first slain, then offered. But the Sacrifice of the Cross as they themselves confess is (INCRUENTUM) unbloody, and therein is no death of the thing Sacrificed. Neither can it be the same with that which Christ offered upon the Cross: For to that it was essential, that Christ's body should be broken, and the blood shed, and offered unto God, without spot by the eternal Spirit; and without this Death, and offering, it could not have been this Sacrifice at all: and this Sacrifice was but offered once, and once offered was never to be offered again. For once in the end of the World hath he appeared to put away sin by the Sacrifice of himself, Heb. 10. 14. So that we have here but one Sacrifice, and the same once offered; yet of eternal virtue. If this Sacrifice of the Mass were the same (which they affirm) with the Sacrifice upon the Cross, it must needs be granted that it is propitiatory: But they confess, 1. That it is, incruentum. 2. That it is not, Expiatorium, & Redemptorium. 3. That it's only, Commemoratorium, & Applicatorium. By the First they grant, that it's not essentially the same. By the Second, that it's not effectively the same. By the Third that it's only a Commemoration, and a means of the Application of the same. And if they would lay aside the Sacrifice of the Mass, and acknowledge the Sacrifice of the Cross, and celebrate the Sacrament as it was instituted by Christ; We should easily grant, that therein there is a Commemoration of Christ's death, and Sacrifice once offered; and that this Sacrament is a means. whereby that Sacrifice is applied. Before I conclude this Doctrine of the Sacraments, §. XVIII I will examine, 1. Who have power and right to administer them? 2. To whom they may lawfully be administered? 3. Whether they are to be administered according to humane judgement, which is fallible, or divine judgement which is infallible? For the first of these; Who have power to administer? That's easily and briefly determined: For they who are trusted with the word, and have commission to preach the Gospel, they have power to administer these Sacraments. This, in respect of Baptism, appears in the mission of the Apostles into all Nations. For, by that Commission, they who must teach must baptise: And we never read of any Commission given to any others either to baptise, or administer the Lords supper. And the constant practice of the universal Church, so far as known to us, hath been conformable to this Commission. What may be done in case of necessity, which God, not man, hath brought us unto, is another thing: For in such cases God dispenseth with many things, required in his own Institution. As for the second question, §. XIX To whom may they be administered? The answer in general, is, 1. They may be administered to such as have a right unto them, who are Christ's disciples, and may be judged fit to be members of the Church visible, and in the number of Christians. 2. We must distinguish between the subjects, who have a right to the actual participation of Baptism, and such as have aright to the actual participation of the Lords supper. 3. Of such as may be subjects capable of Baptism, some be Adulti; and these, if they be disciples, and manifest themselves to be such, they no doubt may be baptised. But all the controversy in our unhappy days, is; Whether Infants of Christians, and believing Parents may be baptised, or no? In this controversy, I shall deliver my knowledge and judgement, as briefly as may be. 1. Infants, as Infants and Children of Turks, Pagans, unbelieving Jews, are not capable of Baptism; neither as Infants, nor Infants of such Parents. 2. Infants as Infants, and considered Physically as distinct persons from their Parents, are not capable of, or have any right to Baptism. 3. The Infants of Christian Parents, so considered as distinct persons, from their Christian Parents, as Christians, have no right unto it. 4. The Infants of Christian, and believing Parents▪ considered as one person with them as Christians and believers, have right to Baptism. For if they be one person with them as Christians, they must needs have some kind of right to Baptism, as their Parents have. 5. They have not this right from them by Nature, nor humane Laws: for so they only receive their humane nature from them, as their Parents have humane nature, and this naturally: and if their Parents be free, or noble by humane Laws, they derive freedom, or nobility. 6. That they derive this right from their Parents, as Christians, it's from God's free mercy, and gracious ordination, which includes the Children in Covenant with the Parents. 7. Children are one person with their parents, both by the Law of God, and the Laws of Men: and that in many things, and especially in Obligations in Privileges, in rewards, and punishments. By the Laws of men, in civil matters, we know that, SUI HEREDES, as the Civilians call them derive a right unto their Parent's estate, though there be no Testament; or, if a Testament, and the same they be excluded; because the Law grounded upon nature, considers them as one person with their Parents or next kindred deceased. If the Father be a subject of a free State, and so bound to subjection, unto the Laws, the Son born of him, as a subject of that State is bound to the Laws, and derives that obligation from his Father, as one person with him; nei●her is it material, whether the Father was a subject natural, or naturalised. If the Father die indebted, and the Heir enter upon the estate by virtue of that Will: He by the civil Law falls under the same obligation, as one with the Father, and is bound to discharge the debts. Paul was born a Roman, Act. 22. 28. and all the Privileges of a Roman he had by birth from his Father, because his Father was a Roman. If a man for his merits be invested with a Fee, or estate of honour and juridiction adherent, and the same investiture include him, and his Heirs; then his Heir after his decease from that first investiture of his Father, or his father first invested, the estate with the honour, and jurisdiction is one person with him. If a Peer be convicted, and condemned for high treason, his estate is confiscate, and the blood tainted, and the Children, and Family suffer as one with the person guilty. These instances, though others more clear, and fit may be given, may suffice to manifest in things civil, and by humane Laws, the Father, or the Parents, and Children to be one person. I might further show that in many cases Prince, and People, and also the whole State may be considered as one person, and are so taken both by God, and Men. Let's inquire whether it be so in matters of Religion, and by the Laws of God's Kingdom. That it is so, I have made it evident out of the second Commandment of the Law moral, both in punishments and blessings: For not only temporal but spiritual judgements, lie upon the Children for their Father's sins, which could not be just, except they be some ways one person with their Parents. And all true believers derive their right unto spiritual, and eternal rewards as one person with Christ, and in some sort from Abraham, since his time, as the Father of Believers. But the principal thing to be cleared, is, that Parents and Children are one person in religious obligations & spiritual privileges, & favours. For obligation unto obedience to God's Laws, all Orthodox and understanding Christians will grant that Adam and all mankind were one person as Father and Children; insomuch, that in Adam sinning we all sinned; and in him dying we all die. This could never have been so, if God both in his Laws, and Judgements had not considered, and accounted, that in Adam bound, all his were bound: But this was under the government of God Creator, not Redeemer. Yet Abraham was under the government of Redemption, and the Kingdom of grace. And in him God binds his seed, and Posterity, yea his bought, and born-servants male. For thus it is written; And God said unto Abraham, Thou shalt keep my Covenant; Thou, and thy seed after thee in their generations, Gen. 17. 9 Where we must note, 1. That this was the first institution of Circumcision. 2. That this was immediately, and personally given as a Law, at this time only to Abraham. 3. That it did not only bind Abraham himself, but his posterity to many generations. 4. That the obligation in respect of the Children was so strict, that the uncircumcised manchild, whose flesh of his forekin was not Circumcised, that soul should be cut off from his people: He had broken the Covenant, ibid. vers. 14. 5. That this Sacrament was a Sign, and Seal of the righteousness by faith, Rom. 4. 2. And was to continue till the time of the Gospel, when the Sign of the Covenant was to be changed into that of washing with water: and the faith confirmed, then, was in Christ to come, and by that Abraham was justified; but after that time, the Gospel-justification was by faith in Christ already come. From all this it's evident, that the obligation of the Father, was the obligation of the Child. And it's further remarkable, that 1. That Covenant did expressly include the Children with the Parents. 2. That it was the Covenant of Righteousness by faith in Christ. 3. That there is no exception, or exclusion, nor clause to that purpose in all the Gospel, as that God should contract his mercy, and not extend it so far even to Christian Children, in the times of the Gospel, as he did in the times of the Old Testament. No man that shall seriously consider this matter, but will confess that Parents are bound not only for themselves, but also for their Children too. And therefore they are so oft, not only under the Law, but under the Gospel, to teach their Children so soon as they are capable, and the Children are bound to receive their instruction, and to observe the condition of the Covenant, into which their Parents entered for them and theirs. Therefore God saith that Abraham would command his Children, and household after him. Gen. 18. 19 Which command of Abraham had been of little force, except his Children, and household had been bound by that command, which was given to him, and in him to them. God considering both as one person. God hath so far subjected Children to their Parents, Servants to their Masters, and the household or family to the Master or Mistress of a family, that neither Servants nor Children are (Sui juris) or in their own power, but in the power of Parents, and Masters so, that they may command them, and not only in matters of this life, but especially in religion. And if they were not so much in their power, and bound in them, it was strange that when the Centution believed, his whole household became believers, John 4. 53. and that Lydia, and her household, the Jailor, and all his, or all his house should be baptised at one time, Acts 16. 15. 33, 34. And surely the Child of Christian Parents is bound in his Christian Parents, unto the conditions of the Covenant; so as no Child of any Mahometan, Pagan, or unbelieving Jew, is. But the principal point to be cleared in this particular is, §. XX How Parents, and Children are one person by the Laws of God in spiritual favours and privileges, so that what the right of the Parents is, the same may be the right of the Children: And what these rites, and privileges are which are communicable from the Parents to the Children. And here this is a certain rule, that so far as God binds Children in their parents to duty, so far he binds himself to Children in their Parents by his promise. The Apostle saith, That if the root be holy, so are the branches, Rom. 11. 16. Where we may observe. 1. That the root are the Parents, and the branches are the Children. 2. That the root, and branches make but one tree; So parents, and Children make but one body one person Politic. 3. That if the root be holy, the branches are holy, and to be holy is a Spiritual privilege. 4. That as the branches derive their natural Being from the root, so the Children derive their spiritual privileges to be holy, from their holy Parents. Yet this holiness is not either justification, or inherent, righteousness, and immediate sanctification of the Spirit. For when the unbelieving Husband is sanctified by the believing Wife, and the unbelieving Wife is sanctified by the Husband, it cannot be meant of any such sanctification, neither is the holiness of the Children of such sanctified parents, any such thing. It's something whereby they are nearer the Kingdom of God, than the Children of Apostate heathens, Mahumetans, or unbelieving Jews are. The distance from God, and Salvation of the one is not such, or so great as the distance of the other. The Apostle puts the Ephesians in mind, That before their conversion, they were Gentiles in the flesh, who were called uncircumcision by that which was called circumcision in the flesh, made by hands; That at that time they were without Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenant of promise, having no hope, without God in the world, Ephes. 2. 11, 12. It's not to be understood that they were without God as Creator or Preserver, but without God promising to save them. For God did not promise to save them, or their Children upon any terms. They were excommunicate, and banished out of his Kingdom, and were denied the very means of conversion: Therefore they must needs be without Christ, and without hope: For where there is no Christ, nor promise in Christ, there could be no hope. But after their conversion they were Subjects of God's Kingdom, fellow-Citizens with the Saints, and of the household of God: and if the Parents being the root were holy, than their Children, the branches were holy, and within the Verges of God's spiritual Kingdom. And as the promise in Christ to come, was to the Jews, and their Children; so the promise in Christ already come, is to Christians, and their Children. For the Covenant made to Abraham, and his seed is essentially (though not accidentally) the same with the promise of the Gospel, and must necessarily include the Children with the Parents, as that did, except any man can produce a clause of exclusion, which no man to this day ever could. When Peter said, The promise is to you, and to your Children, and to all that are afar off, even as many as the Lord our God should call, Acts 2. 3. He spoke not to the Jews merely as Jews, but as Christians believing in Christ already come, and the promise was not personal to them alone excluding their Children, but to them as such, and their Children. For their conversion did no ways limit, or straiten the promise made to Abraham, but continued it in the same extent it was before. And the words imply that if he called the Gentiles, who were afar off, both they, and their Children, as he did call them afterward, even they should enjoy the promise in the same extent, so as to include the Children with the Parents. To understand it otherwise, is to offer violence to the Text. For the Gentiles once called must enjoy the privileges for them, and theirs, in as large, and ample manner as the Jew did: this only was the proper, and special privilege of the Jew, he must first be called. Yet this we must know, that Children are in the lowest form of Christ's Kingdom, whilst they are Children, and after they are at age by their actual disobedience, may lose the benefit, and by Apostasy, they may forfeit all their privileges and their hope. These privileges which these Children enjoy, are not, ordinarily, immediate conversion, or justification, and the Spirit of Adoption, and regeneration, and the actual enjoyment of those blessings; but that which they have immediate right unto, is the means of conversion, which he denies to such as are not of the Church. For this was the privilege which the Jew enjoyed, though he did not believe, he was trusted with the Oracles of God, wherein were precepts of duty, promises for mercy, and also of power to keep the precepts, and the outward confirmation, both of precepts and promises. This was the children's bread, which was not given to dogs of the Gentiles, and such as were strangers to the Commonwealth of Israel. These Children born in the Church, and of believing Parents, who are Christians, are members of the Church, subjects of Christ's Kingdom, and have a special relation to God, to Christ, to the Church; and the same, such as no Infants in the world born of Parents out of the Church have, or as such can have. The sum of this discourse is, That as all Children are part of their parents, make but one person by the Laws of God and men, so Christian Infants are one person with their Christian parents, and make but one body with them, as the root, and branches are but one Tree, and this by divine ordination, and especially in obligations to duties, and right unto favours and privileges spiritual so far, as they are capable. So that the question so much vexed in our days rightly stated is this: Whether Christian infants, as part of their parents, and one person with them have right to Baptism, or are subjects immediately capable of baptism, according to Divine ordination? To this thus stated, the Antipaedobaptists have said nothing to this hour. And whereas they allege that there is no example or precept in the Gospel for Infant-baptism; it hath been answered; that there is no express precept, or example for women to receive the Lords Supper, and yet they themselves administer it to women: But this is but very little, if not the least, that may be said for infant-baptism. For so many precepts, and examples, as they can find in the New-Testament; for the Baptism of such as are at age, so many precepts, and examples they give us for Baptising Infants. For if the parents, or one of the parents may be baptised, than the Infant may be baptised: For they are one person in respect of Baptism, and therefore what right the one hath, the other must have. Neither can it be upon any sufficient ground alleged that Children are uncapable of Baptism, either as it is a Sacrament, or as a Sacrament of initiation, or as a seal of the righteousness by faith: For circumcision was 1. A Sacrament. 2. A Sacrament of initiation, 3. A Seal of the righteousness by faith. Yet this was administered to Infants, and that by God's Institution, which never would have been done by Divine Warrant, if they had been uncapable. The difference between Baptism, and Circumcision was, 1. That the signs are different. 2. That there was a different modification in the object of faith required in both. The sign of the former was the cutting off the foreskin of the ●lesh; in the second washing with water, in the name of the Father, Son, and Holy-Ghost. The different modification of the object of faith, was Christ to come, and Christ already come. The spiritual thing sealed and signified in both, was the same, that is, righteousness by faith in Christ. And as there is no place of Scripture alleged, so I think there can be no reason sufficient given, why the covenant being essentially the same, the Children included then, should be excluded now. If the faith, profession, and promise of the Parents than was sufficient to obtain the sealing of the covenant by the initiating Sacrament, why should they not be now? For Children are as much one person now with their parents, as they were then. Neither should any wonder that the Faith of one may benefit another, if the Faith of a Father could obtain the deliverance of the Child, Mark. 9 23. And the Faith of a Mother, the freedom of the Daughter from the power of the Devil, Mark. 7. 29, 30. and the faith of those that carried the sick, and Paralytical wretch, obtained the remission of his sins, and recovery, Mark. 2. 5. To show, §. XXI 1. What it is morally or politically to be one person with another, or Persona conjuncta, (as the Civilians speak). 2. How many ways several persons, physically distinct, may be one. 3. For how many ends or causes it may be so. 4. To reduce the places of Scripture, which teach us how God doth take not only parents, and Children, but many others as one, into order, would take up a large discourse, and it might be very useful, and profitable, and give great light to many places. But for the present I intent it not; it would be too great a digression. Only in matters of religion, Parents and Children, Prince and People, Husband and Wife, Master and Servants, and such relations in several societies, are only so far one, as God would have them to be; and Children are so far one with their Parents, as to derive by divine ordination something from them, whereof they are capable. Otherwise we might argue, that, because their Parents have actual faith, immediate right to the actual participation of the Eucharist, are justified, and sanctified, &c: therefore the Children are so, have faith, and a right unto the actual participation of the Lords Supper. And this is the next thing to be considered, who they are, who may be admitted to the actual participation of the Lords Supper. Infants baptised have a remote right unto that Sacrament; and so also have Christians of age, formerly baptised, a nearer right. But the question is not of a remote right, but of an immediate right according to divine institution, to the actual participation of this Sacrament! Justine Martyr informs us of the practice of the Church, and the rules observed in those times. The sum, and substance of his words, is this: That they baptised persons at age, who professed the Christian faith, and promised to live accordingly. And the qualification of Communicants at the Lords Table, was this, 1. They must be baptised persons. 2. Continue in the profession of the Christian faith; for so he must be understood. 3. Live according to the Commandments of Christ. Those that desire to know his mind in this particular may read his words in his second Apology. And here it's to be noted, 1. That this very qualification is required in the words of the Institution of this Sacrament, and the Apostles doctrine thereupon, 1 Cor. 11. 23, 24, 25. unto the 33. verse. For in that place the Apostle doth imply, 1. That the communicant should have the use of reason, which infants have not. 2. That he must be a Disciple, or Christian Baptised. 3. That he have the knowledge of the mystery of Redemption, and a belief of the same. 4. That this knowledge must be and aught to be practical: How else can he celebrate, and receive the Sacrament in remembrance of his Saviour's death, passion, sacrifice, so as not to be guilty of the body, and blood of Christ? And hence it follows, 1. That an ignorant person, who hath no competent knowledge of the mystery of Redemption, and that Sacrament or professeth not the Christian saith, or i● guilty of scandal certainly known can have no right unto the immediate receiving of the Eucharist: if known to be such. 2. That there is required more in a communicant at this blessed Table, then in a person at age to be baptised: For unto the one is required only a profession of his faith, and a promise of a new life, but in the other not only profession, and a promise, but baptism antecedent, and a performance of the promise in living according to Christ's Commandments. And whereas some tell us, that this Sacrament is a converting ordinance; I must tell such, that as it presupposeth Baptism, which is the laver of regeneration, so it presupposeth conversion if we will speak in the Dialect of the Spirit which is safest, and not according to our own fancies, which is no ways tolerable. The third, §. XXII and last question is, whether this Sacrament is to be administered, according to men's knowledge and judgement which is fallible, or according to God's knowledge, which is infallible? For satisfaction herein, 1. It's certain, that both the Sacraments are to be administered, and that by God's command by man, as by the Minister who is trusted with the dispensation of the word, and Sacraments. 2. That man's knowledge is but fallible, and he cannot search the heart and reins. 3. That though the Minister as in Baptism, so in the administration of the Lords Supper, must keep close to his commission, yet by reason of the imperfection of his knowledge, he may administer unto persons unworthy, and in many cases is bound so to do. 4. That though man may administer to the unworthy, yet God doth always either suspend, or excommunicate them, and denies the spiritual benefit unto them: and this perfect judgement he hath reserved to himself. Yet this doth no ways warrant man to give the Eucharist to any man, whom he certainly knows to be unworthy. And in denying it to such, he need not plead jurisdiction, (in Foro exteriori) or power of suspension, and excommunication in himself as a Minister of the Gospel; but only allege that by his commission from Christ, he hath no power to give it to such a person, and he must not do that, which he hath no power to do. Neither doth he in refusing to admit such a person, whom he certainly knows unfit, either for ignorance or scandal signify, that the party hath no right at all any ways unto the Sacrament; but only signifies, that according to the rules of Christ, for that time, and whilst he is such, he cannot have any actual possession, or enjoyment of that right: As the Leper had right unto his rent, or house, but could not possess, and enjoy it, till he was cleansed. Yet one thing seems strange, that such as grant unto the Minister, or Presbyter the power of absolution (in Foro interiori) as they call it, yet should deny him the power of suspension, of that party whom he certainly knows to be scandalous. Why may he not positively declare him to be unworthy and, according to his certain knowledge, so judge him according to the laws of Christ? Yet if he do thus, this act is far different, from the acts of judgement exercised (in Foro exteriori) where a Discipline is established. We need not here debate what kind or degree of Faith in such as are at age do give them right to Baptism. For it's not the Faith, but the profession of the Faith, and promise of New life, we must look at in this particular. For if they profess the true faith, and promise a new life, and that seriously, and we know nothing to the contrary, we must judge them to have a right, and we must give it them. If a Simon Magus, who is still in the gall of bitterness, do thus, we must baptise him, we have warrant for it; and if we refuse, than we offend. Though all those things be true, yet it's certain, God requires of such parties sincere faith, sincere profession, and sincere promise, and such as shall afterwards be followed with sincere practice: and if they be not such, he will not Baptise them with the Holy-Ghost; and though he allow them to be members of the visible Church, till they show themselves worthy to be cast out, yet he doth not engraft them into Christ, and give them an immediate title to the heavenly inheritance. But man having not the knowledge of God, cannot pass the judgement of God: neither must we presume to do so. Yet if the Church, or any that hath commission, shall upon certain evidence bind, or lose, either in foro interiori, or exteriori, their judgement shall be made good, and ratified in Heaven, so far as it shall agree with the infallible judgement of God. It's doubted by many, Whether the Children of ignorant, or scandalous parents or such as are both ignorant, and scandalous may be Baptised. What to determine in this point is difficult, because it may admit many different circumstances, and cases. If we consider these Children as born in a visible Church, where there is a faithful ministry, and a good discipline settled, there is hope of good education, and the Children may be considered as members of that Church as a body Politic, and so admitted to Baptism: For the greatest danger is, when there is little or no hope of Christian education. The defects, or crimes of the immediate parents in the Church of Israel did not deprive their Children of the right and privilege of circumcision. But except we know the particular case, and the circumstances thereof with such parents of such Children in particular, we cannot exactly define what is to be done. They who affirm, that only the Children of Parents, really regenerate, have right to Baptism, presuppose, 1. That these Children derive their right to that Sacrament, from their immediate Parents only. 2. That they derive it from them, as they are regenerate, and neither from any other, nor from them any other ways considered. But when they can prove clearly these things out of Scripture, I may believe them. For outward Privileges (such Circumcision, and Baptism, be) they may be granted to the Seed, according to the flesh, if the Parents be not justly cast out of the Church; and so of Christians, if they be made no Christians before the Children be born. Upon this account, both Ishmael, and Esau, were circumcised. And if they be cast out before, it's a Question, whether upon Adoption, or some other Grant, they may not be baptised. But I leave this Controversy to be debated, and determined by such as are so busy about it, as though they had nothing else to do. CHAP. XVIII. Of Prayer. BEcause Prayer is a principal and eminent part of God's Worship, §. I an effectual, and excellent means, both to avert God's Judgements threatened, and obtain the Blessings promised; a great Duty required in these Laws of God. Redeemer, as they are the Rule of our Obedience; containeth in it many Divine Virtues, as so many Ingredients whereof it's compounded; acknowledgeth the Supreme Dominion of this Eternal King; is the only way of pleading before His Throne giveth all glory unto him; confesseth man's wants and miseries, and ascribeth all mercies to His freewill, and abundant Grace in Christ; I, therefore, thought good, though I mentioned it in the Exposition of the Moral Law (for it belongs, and is reducible to the first four Commandments, severally, in several respects) yet to speak something of it more at large, and more distinctly: and so take occasion to speak of that excellent Pattern of Prayer given by our Saviour christ unto his Disciples, and left upon Record unto us, and all Generations unto the World's end. Of the necessity, efficacy, and excellency of Prayer, many have excellently discoursed, to whom I refer the Reader. As for the order, which it challengeth in the Body of Divinity, we must find it in those 4 first Commandments, which speak of the Worship of God; for it's a part of God's Worship, required and prescribed more especially in the first and second Commandment of the Moral Law. It's sometimes used to signify the whole Worship of God, as a principal part, virtually containing many of the rest. It's sometimes taken more strictly for Praise, Thanksgiving, Petition; because all those are sometimes contained in one speech directed unto God. Sometimes and that most usually, it signifies Petition. And, as Thanksgiving is an acknowledgement of God's mercies we have received, and praise of his perfections, manifested in His glorious Works; so Prayer is a presenting our Petitions for mercies promised, unto God, as Almighty, and All-merciful, in the Name of Christ. And it's then effectual, when by Faith, in Christ, its presumed with his Merits. There is this more general Definition: Prayer is a Presentation of our Petitions unto God: And this is either directed to the true God, or to a false suppose God: Such the Prayers of Heathens and Idolaters be. There is Prayer to the true God. 1. According to the Light of Nature. 2. According to the Scriptures of the Old Testament. 3. According to the Gospel. And such is the first, and more particular Definition formerly given. And we must distinguish between a Prayer, and an effectual Prayer. To an effectual Prayer is required, not only the right qualification of the person praying, but of the Prayer itself. And the efficacy depends upon neither, but upon Christ's Merit, and God's Promise. It's an excellent part of God's Worship: and therefore some make it to be the Genus. For it's the general nature of it. It's the good pleasure of this Eternal King, that all his Subjects should have access unto his Throne; with all Humility and Reverence bow before him; adore his glorious Majesty, seek all mercies by way of Petition. And in the Gospel we must approach in the Name of Christ: For He is our Highpriest, who in his Golden Censer, must offer all our Prayers, sweetened with his Merits; who, by his blood, hath made the Throne of God, the Throne of Grace, and accessible by sinful man. And for his merits fore-seen, and fore-accepted, the Prayers of the Saints, from the times of Adam, till his Incarnation and Ascension into Heaven, were accepted. This Worship of Prayer, doth acknowledge his Supreme Majesty, his Almighty Power, and his endless and infinite Mercy, his Omniscience, and Omnipresence, and gives the glory of all Deliverances and Blessings unto him. By it, we confess ourselves needy Suppliants, and wholly dependent upon him, who is the everliving Fountain of all Mercies. He is of that gracious disposition, that he admits all his Subjects at any time, even the meanest, to come before him, pour out their Supplications, and reveal their Hearts unto him: and, as He is able, so He is willing to accept their persons, and their prayers, take special notice of their desires, yea, of their cries, sighs, groans; and writes them in the Book of His Eternal Memory, that, in due time, He may satisfy their Desires. Things desired, are the matter of our Desires, and our Desires of our Prayers. Yet Desires are not Prayers, but when they are by us presented unto Him. The first definition of Prayer, is easy to be understood in all parts thereof, excepting that of Praying, In the Name of Christ. For the better understanding whereof, we must have recourse unto our Saviour's words unto His Disciples, a little before He died, and offered Himself. The words are these, Verily, verily, I say unto you, whatsoever ye shall ask the Father in my Name, He will give it you. Hitherto ye have asked nothing in my Name, Joh. 16. 23, 24. Where, 1. A new Direction is given them, how they should pray. They must not only pray, and pray unto His Father, but pray unto Him, In His Name. 2. A Promise, that if they pray thus, they shall certainly be heard: What they ask thus, the Father will give them. 3. Hitherunto they had not thus prayed in His Name though they had often prayed according to His Direction and Pattern given them. The Fathers and Saints of old had prayed virtually, and implicitly, according to their implicit Faith in Christ to come, in His Name; but not in this manner. Thus to pray, presupposeth 1. Christ risen from the Dead, ascended into Heaven, confirmed the Universal and Eternal Priest, Intercessor, and Advocate. 2. The Father sitting in the Throne of Grace, atoned and propitiated in the Blood of Christ. 3. The party praying, believing all this, acknowledging His own unworthiness, and desiring His Prayers, Thanksgiving, and Praise, to be accepted for Christ's Merit, and relying wholly upon the Intercession of Him, who is our Righteous Advocate with the Father, and the propitiation for our sins. And whosoever shall now pray, and not in this manner, though he do it in His words, yet not in His Name, he doth not pray aright, neither can he pray effectually, so as to be heard. To understand the Nature and Qualities of Prayer more distinctly, §. TWO we must consider the many Prayers of God's Saints, upon Record, in Scripture, and especially that most excellent Form, which our Saviour taught His Disciples, as being the sum of all Prayers, and a Rule for time to come, till time shall be no more, and our Petitions shall be turned into Thanksgiving, and our Prayers into Praises. This Prayer, though followed and used by the Apostles, they could not pray, and offer in His Name, in the foresaid manner, before their Lord was glorified. In this Form, which is not a Prayer, as taught His Disciples, nor as related in the Scriptures, nor as learned by us; but as made, and tendered unto God, in the behalf of ourselves and others; we may, with others, observe 1. The Preface. 2. The Body, and matter of the Prayer. 3. The conclusion, and all of the Essence of Prayer. In the Preface we are informed, 1. Who must pray. 2. For whom, 3. To whom Prayer must be made. 4. The qualities of Prayer employed: or, more briefly, By whom, For whom, To whom, In what manner Prayer must be made. 1. Who must pray? The parties bound unto this Duty are all men living: The Command of the Moral Law requiring, it obligeth universally. All men have need to pray, because all men, always, in all things, even for the continuance of Being, do wholly depend upon the Supreme Sovereign. The very Heathens, though they worshipped false Gods, did acknowledge some Superior Power, did account Prayer one part of Worship, and a means to propitiate their supposed Deities, & to obtain their favour, protection, and all their good success in their great Enterprises. And, if we may believe Tertullian, these, in their Souls, in Extremities, would invocate one Supreme God. He's a cursed Atheist, that will not pray; a profane Wretch, who neglects to pray; an Idolater, that prays not to the true God; no Christian, that will not pray in the Name of Christ; an Hypocrite, who prays not sincerely with his heart; a cold Christian, that prays not fervently; a miserable man that knows not how to pray, and pray effectually. The Parties for whom we must pray, §. III are 1. Ourselves: for besides our own necessities, wants, and miseries, our total and perpetual dependence on God requires it. And this will be our condition till the time of Glory: Our whole life in the flesh is a time of Praying. 2. We must pray for others so far as they are capable of our prayers: For we are taught to say not only, My Father but Our Father. And because all men are our Neighbours, and we must love our Neighbours as ourselves, we must pray for them whom we most love, as we pray for ourselves. Our prayers must enlarge according to our charity, and must take in all, not only Friends and Acquaintance, but Strangers and Enemies: So our Saviour taught us to pray for them who despitefully use us. And because all Mankind are but one Body, and we Members of the same; so we can exclude no man, as man, and flesh and blood, as we be. This Neighbour is public, private; ecclesiastical, civil. In the first place we must pray for public Neighbours, whole Nations, and States; and especially for our own dear Country, and the People subject to the same supreme power that we are. Amongst these we must remember our Governors supreme, and subordinate, upon whom our safety and peace under God do much depend. The spiritual public Neighbour, to be commended to God chiefly, is the universal Church militant; and more particularly that particular Church whereof we are a part, and, in the same, above others, the Ministers of the Gospel. Our private Neighbours are not only strangers and Enemies, as before, but such as are joined unto us by Vicinity of place, Family, Kindred, Alliance, near Acquaintance, Friends by intimate love. These must be thought upon in our prayers. But most of all must we put God in mind of his dearest Saints, and especially such as are in greatest miseries, persecutions, trials, for the Gospel's sake. We must not forget to supplicate and petition for the Conversion of Pagans, Mahumetans, unbelieving Jews. Yet, in all this, we must observe that some are in that happy condition, that they need not out prayers; some in that desperate condition of sin and misery, that our prayers can do them no good. Neither are they capable of any benefit to be received by them. The party to whom our Prayers must be presented, §. IV is to God: And in this particular, we consider how we ought to conceive of God, and what Titles we should give him in our addresses to him. And they all are either implied, or expressed in these words, Our Father in Heaven. Father signifies his goodness; in Heaven, his greatness. These two include all his perfections manifested in his word and works. For he that will pray to God must conceive of him as mighty, and merciful, willing and able to hear, and help. Vasquez, and other Schoolmen said well, that God, as Potens, et Liberalis, was the Object of Prayer. His Might can do any thing; his Mercy will do what he can. And if we conceive any, either unable, or, if able, unwilling to help us, we judge it in vain to solicit them, or tender our Petitions to them. We must not only conceive of God as mighty, and merciful, but as infinite, and eternal, in both; and also the supreme Lord, present in all places, at all times, and knowing all things, even the most secret, and, in particular, with what hearts we pray. A Father in Heaven is all this. And we may observe in the Scripture-Prayers that God's servants give him in their particular prayers, such Titles as are suitable to the matter prayed for. As when they desire God to take vengeance of cruel Oppressors, and bloody Murderers, they give him the Title of God to whom vengeance belongeth: Psal. 94. 1, 2, 3. etc. Many such instances may be given. From these words also, we may observe the qualities required to an effectual Prayer; especially if we join with the Preface the Body of the Prayer, wherein we have the things prayed for. And because we can have little heart to pray, when we have no hope to speed, we must look at our heavenly Father as promising these mercies. And because we have need of all kind of Mercies, especially spiritual, and eternal, we must look at him both as an universal cause of all Mercies, especially of the greatest. Because we have made ourselves unworthy to be heard, unworthy to receive any good thing from him, we must look at him as propitiated by the blood of Christ, and as moved, and made willing by his merits to give those things, and by his intercession ready, not only to hear us, but plenteously to pour down from Heaven his blessings, and Graces, upon us, and to give us all things necessary to our happiness. So that though he many times prevent us with his blessings, and gives us more than we ask or can think upon, yet we must pray: and our prayer must be qualified with knowledge, faith, humility, reverence, hope, charity, a resolution to do his heavenly will, hearing him that he may hear us, and we must have the Spirit of Adoption, whereby we cry Abba Father, and may come with boldness, and confidence, before his throne of grace, and be instant, constant, importunate. To pass by the distinctions of Prayers; §. V ejaculatory, solemn; particular, general; public, private; mental, vocal; in verse, or prose; extemporary, premeditate; conceived by ourselves, or set forms conceived by others; 〈◊〉, or in company; which I mentioned in the exposition of the second Commandment. I proceed unto the body of the Prayer, wherein we have the matter of our prayers, and the things to be petitioned for. And, by the way, let us take notice that there was no need to give a rule, for thanksgiving, distinct from that of petition. For that which is matter of petition before, and when we pray; is the matter of thanksgiving, when God hath heard our our prayers, and granted our desires. All things which man can desire of God may be reduced unto one, and that is, Happiness; which consists in full communion with our God, and blessed Saviour Jesus Christ. This happiness may be said to have two parts. 1. Enjoyment of all good we are, or shall be, capable of. 2. Freedom from all evil we either suffer or are liable to. The good we are capable of, is either spiritual or temporal: The evil which we suffer, or are liable unto, is either of Sin or Affliction. The evil of Sin is either of sin past, whereof we are guilty already: or of sin, whereof we are in danger for time to come. And according to these heads, our blessed Saviour in this pattern reduceth in an excellent order all things to be prayed for. So that whosoever understands it, may see 1. That in a few words a world of matter is contained. There is nothing in all the Prayers recorded in Scripture; nothing in all the Prayers of Orthodox Liturgies or Directories; nothing needful to man's full, and eternal bliss, but here he may find it. 2. That all these are reduced into a most excellent, and accurate Method. This Pattern therefore must needs be from Heaven, and it's above the power of men, and Angels, to compose the like. In it we have 1, Supplication for Blessings. 2. Deprecation of evils. The Supplication is either for Blessings spiritual, in the three first Petitions; for temporal, in the fourth. Deprecation of the evil of Sin past, we have in the fifth; of Sin to come in the sixth; where is added a Deprecation of the evil of Affliction, which some make a seventh Petition. Before I proceed to the particular explication of these heads, I desire the Reader to take notice 1. That a Prayer may be, either simple; as when one of these only is the Matter of our Petition; or compound, when more, or all these, are the subject of our prayer. To this purpose, in Books for private devotion, and in public Liturgies, as also in the Scripture, we have many examples. 2. That the whole Pattern is delivered by the Evangelist St. Luke as a direction given to Christ's Disciples, to regulate their Prayers: In Matthew it's expressed as a formal Prayer; so that if we take up the very words, and address ourselves to God, they are properly a Prayer. 3. That some, upon vain and weak grounds, think it unlawful in these words to pray to God. But certainly they are an excellent Prayer, if offered with Understanding and Devotion unto God, in the Name of Christ glorified, and made our Intercessor in Heaven. 4. Yet many do idolise this Prayer, as though there should be some strange force, and power in the very words: and it's a sad thing to think how it's abused, both in public, and private, and that by very many, who take upon them to use it without Understanding, Affection, right disposition of heart, and the Name of Jesus Christ, in which it should be offered. Our Blessed Saviour taught us first to supplicate, §. VI then to deprecate; and to supplicate first for spiritual, then for temporal blessings. The spiritual are three: 1. The Hallowing of his Name. 2. The Coming of His Kingdom. 3. The Doing of His Will. And though these seem to tend only unto God's glory, yet they end in man's benefit, and good. The first is, Hallowed Be Thy Name; which may be understood so as to be a Doxology, or a Petition. In the former sense, they ascribe unto God, all glory honour, power, and Bliss for evermore. In the latter sense as they are a Petition, and so usually taken, we must first consider the meaning of the words; Wherein we have, 1. The Name of our heavenly Father. 2. The Hallowing of it. 3. Our Petition that it may be Hallowed. By Name is meant, the Majesty, and the supreme, and universal, and eternal power of God, whereby he is King of Kings, Lord of Lords, and the only God; to whom alone all Glory, Honour, Praise, and Worship are for ever due from all both Men and Angels, and that in the highest degree. For his Name is above all Names: and there is an infinite distance between him so far above, and all other things even the most excellent so far below. This Name, and this Power, this Excellent Majesty, and Supreme Dominion doth presuppose his glorious perfections, and his eminent acts. The Hallowing of this Name is not to make it more Holy, or excellent then in itself it is; For that cannot be done: There is no degree above the highest, no addition to that which is infinite. To Hollow it therefore must be something else: And it is to know, and acknowledge it to be such as it is. This cannot be done except it be manifested: and it's manifested in his glorious works, and especially in his blessed word. To know it thus manifested, and to acknowledge him the only supreme Lord with all humility and reverence, and to subject ourselves as nothing in ourselves, wholly unto him is to hollow, glorify, and magnify the same: For all these words signify the same thing. For to sanctify is to acknowledge Him to be excellent; to glorify, is, to acknowledge him as glorious; to magnify, is, to acknowledge him as great. Yet, it's not sufficient to acknowledge him as excellent, glorious, great, but he must be acknowledged as most excellent, most glorious, and the greatest, and we must wholly submit ourselves to him as such, not only as Creator, and Preserver, but Redeemer. To petition for this Hallowing of his Name, is to request 1. That as he hath already, so he would continue to manifest his name more and more, not only unto us, but unto all others; not only by his word revealed from Heaven, and by his former works, but by new, and glorious works, so that his very enemies may acknowledge that he alone is God, and that his name is most excellent, and that he rules in Heaven, and earth. His name hath been manifested to others; it hath been manifested to us; and may be manifested to them that are unborn. It hath been manifested much, it may be manifested more. It hath been Hallowed by others, and much too; We pray it may be Hallowed by us, and by us more, and more. It's manifest to all by the works of Creation, and preservation, and general government of the World, but not by his Gospel, and the Work of Redemption, as it is to us. Yet many do not know his name, though manifested; many know it but imperfectly, and not as they should; and might do; Many know it more than others, yet do not acknowledge it, as they should do, and submit unto it. And they who in this life know it most, do not acknowledge it, and submit unto it perfectly: Therefore there is great need to pray continually that this Name may be Hallowed by us, by all, and that perfectly; which duty will not fully be performed by us, till we see him face to face in glory. Yet in this vale of tears we may cry Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come; and cast ourselves, and lie at his Throne, giving all Glory, Honour, and Power, to Father, Son, and Holy Ghost for evermore. In this we pray for the confusion of Atheists, Idolaters, which either do not acknowledge him at all, or not alone; and of all Men and Devils, which shall usurp this power and, glory and arrogate it to themselves. The second petition is, §. VII Thy Kingdom Come: wherein, that God's Name might be the more Hallowed and Glorified, we pray that he would exercise his supreme and universal power, especially in the Spiritual government of mankind, that all his enemies may be subdued, and his Loyal, and obedient subjects may obtain full, and everlasting peace, and safety. For this is the principal end of the coming of his Kingdom, and his Kingdom comes when he Reigns. This Kingdom is not that general providence of God whereby he order all things to their ends; nor the civil government of mankind in their several Commonweals, though both be subordinate unto this; but the special government of God-Redeemer in Christ, by which man is ordered to his final and eternal estate. This Kingdom and Reign of God began betimes, even presently upon the fall of Adam, and was still coming unto that very day, when our Saviour did teach his disciples to pray, Thy Kingdom Come. It was come before, and a great part of this Reign was past, but for the most eminent, and most excellent manner it was then to come. John the Baptist, Christ himself, his Apostles, and Disciples by his direction did preach, that the Kingdom of God was at hand: which did imply that the more eminent degree, and glorious manner was not yet come, though not far off. And when he had finished his work of humiliation, was risen again, ascended into Heaven, and set at the right hand of God, invested with an Universal Regal power, and confirmed in his everlasting Priesthood, than this Kingdom was come: and he began to Reign gloriously, and God in and by him began to order, and administer his spiritual, and eternal kingdom, so as he never did before. Then the rod of his Sceptre went out of Zion, and he Reigned in the midst of his enemies; he enlarged the borders of his Dominion, and he made all nations his territory. This is the Kingdom of the Messias, so much spoken of, by all the Prophets; so much desired, so much longed for, so long expected by Kings, and Prophets, who lived not to see it. This is the Kingdom in a Special, and strict manner, which they were then taught to pray for, and in such a manner, as that neither we now, not they, after Christ began to rule at his Father's right hand, could pray for. Yet because Christ did only then begin to Reign, and He must Reign till his enemies be made his footstool, and all his adversaries, even death the last be subdued, and destroyed, and this is not yet done, therefore they might then after Christ's exaltation, and we must now, pray that he would continue to Rule by his word, his spirit, his special power till that which was promised be accomplished; that so that great design of God, which was, the total, and perpetual ruin of Satan's Kingdom, and the full, and final deliverance of his Saints might take effect. There be three degrees, and Periods of this Reign. The Frist, Commenced upon the Fall of man: The 2d. Upon the exaltation of Christ. And the 3d. Shall follow upon the Resurrection, and last Judgement, when God shall be all in all, and Reign perfectly without any enemy, without any opposition. This we pray for here, as that special and spiritual Kingdom, which is distinguished from the civil government of temporal States, opposed to the Kingdom of darkness, of Sin, Satan, Death. It's called in Scriptures the Kingdom of God, the Kingdom of Heaven, the Kingdom of Light, the Kingdom of Christ, the Kingdom of Grace, the Universal, and Eternal Kingdom. The King is God, §. VIII not merely as Creator, and Preserver of the World: but as Redeemer who since Christ's Exaltation Reigns by him in Heaven, and Earth, as by his Administratour-generall. Heaven is the place of his special residence, his glorious palace, and his Royal throne. His Territory is the World; His special subjects, men Redeemed by the blood of Christ; His Laws, the Rules of the Gospel, to direct man's obedience; with promises, and threats, which are the standard of his judgements. The eternal holy Spirit is his power. His Judgements are spiritual, and eternal rewards, and punishments: with temporal and bodily thereunto subordinate. And because men are found in the Kingdom of darkness, and under the power of Satan; they are reduced by the word and spirit unto subjection: Which is a work of great, and most free mercy. The word and Laws must be made known outwardly by man, and then written in the heart by the Spirit. In this government, he doth exercise his severe justice, his greatest power, his choicest wisdom, and his sweetest mercy in the highest degree. This Kingdom comes unto a people, when God graciously vouchsafeth to give them the word; Sacraments, Ministers, and all the means of conversion, with a promise in the word, of his Spirit, to make this (used) effectual. He continues it with them, whilst he continues these means, and doth not take away his spirit; and deliver them up to a reprobate mind, so that the things that concern their everlasting peace are not eternally hid from their eyes. It comes close, and effectually, when God by these means, made efficacious by his spirit, destroys the dominion of sin, and dispossesseth Satan. It's then consummate, when sin is wholly destroyed, and the person made fully subject, and perfectly obedient to his eternal Sovereign. It's consummate to the Universal Church, upon the execution of the final judgement; It's principally with in us, and established in our hearts by God, when he there to Reigns, as first to take away the Dominion, then, in the end, the very existence (as I may so call it) of sin. For it proceeds by degrees; and sin doth first cease to Reign then to Be in us. This government therefore is an act of God Redeemer in Christ, giving all things, doing all things necessary, sufficient, effectual, for our Conversion, confirmation, perseverance, and consummation, as he hath promised; and, by promise bound himself to us. So that in this Petition we pray for, and humbly seek of God his Word, his Sacraments the Ministry of the Gospel, Christian Sabbaths, Discipline, pious Magistrates, the gifts and graces of the spirit, the continuance, and good success of these; the ordering of all things for the good of the Church; the conversion of the Jews, the reducement of all Nations to subjection unto Christ, justification the continuance, and perfection of sanctication, the first fruits of the spirit of joy, and comfort, the destruction of the Kingdom of Satan and Antichrist, and all enemies of his truth, and our salvation; for the coming of Christ, the Resurrection of the last judgement, the execution of it in the eternal glorification of his Saints, and perdition of their enemies. That God by Christ hath thus far reigned in the World, in this Nation, in our hearts, is a matter of thanksgiving, and a benefit never to be forgotten. The next Petition for spiritual blessings, §. IX is, Thy will be done on Earth as it's done in Heaven. Wherein we have 1. Our Heavenly Father's Will. 2. The doing of it. 3. The manner, and degrees of doing it. By Will is not meant the essence of God, nor his Decrees, but the Laws of his spiritual kingdom, wherein he requires Subjection, and Obedience, Repentance, Faith, good works, and these to be performed to him as Lord Redeemer by Christ Jesus. To do this will, is to be really, and sincerely subject and obedient, in avoiding all sins prohibited; and doing all good Commanded by the Laws of his Kingdom, having a special eye to the rewards promised, and the punishments threatened. The manner how this duty is to be performed is set down by prescribing a Pattern in Heaven. It's true that the Stars of Heaven do continually, and constantly in their motion observe their order fixed unto them in Creation. Yet this is far short, though something it be, and they continually accuse us of disobedience, and exorbitancy, seeing they have followed strictly, and precisely, the rule of Creation from the first time of their Being, but we are exorbitant, and continually wander: The will of God is done in an higher degree, and more excellently by the Angels, those blessed and immortal spirits, who never sinned, and are so confirmed that they shall never sin: For they do his commandments, Harkening to the voice of his Word, Psal. 103. 20. They subject themselves wholly unto him, Whose throne is in Heaven, and his Kingdom ruleth over all, vers. 19 They acknowledge Jesus Christ at God's right hand to be their Lord. They perform an universal obedience to all his Laws; and that 1. Most freely. 2. Perpetually. 3. In a degree of Perfection. It must be our design, desire, endeavour to follow their example, till we reach, and attain their perfection. And because we have no power to do this will in this manner, we therefore in these words pray for Gods sanctifying, assisting and confirming power accompanying his Word, and that we may wholly subject ourselves unto his power, and be effectually and continaully inclined and enabled to do his Will in all things, at all times, with all our hearts. The reason why this petition follows the former, and is immediately subjoined, is manifest: For except we subject ourselves unto the power of this King, and thus observe the Laws of this Heavenly Kingdom: we cannot be capable of, have any right unto, or enjoy the honour joy, peace, and happiness of the same. It hath very near connexion with the former petition, and therefore we may desire of God some mercies, which in both are the same but in different respects. In the former we desire them so▪ as they are such, as, without which, he cannot Reign, and give us everlasting peace: We desire here the same things as necessary, and without which we cannot perform our duty in observing his Laws, which is the condition of the rewards promised: By them we acknowledge our fall, depravation, inability, the want of God's divine Spirit to re-instamp his Image upon us, and we earnestly desire his sanctifying grace to be given and continued unto us, as without which we can do nothing. Upon this account Austin made use of these words to prove against the Pelagian, the necessity of grace. The fourth petition, §. X which seeks from God temporal blessings, is, Give us this Day our Daily Bread; The order is clear: For we must first seek spiritual, then, temporal blessings; the one as more excellent, and necessary to eternal life; the other is not necessary, nor so excellent. The prayer is agreeable to our Saviour's doctrine: For He that taught us to pray first for spirituals, then for temporals, taught us first to seek the Kingdom of God, and his Righteousness; and then Food and Raiment should be added. These Earthly things were given to preserve this bodily life, that enjoying health, Peace, Food, Raiment, we might not be distracted in the service of our God, but cheerfully seek eternal life in Heaven? Earthly things are given to seek Heavenly; and the seeking of Heavenly blessings, first, is the right and ready way to obtain Earthly. Therefore to seek temporals fust, and more, is preposterous, and a perverting of the order prescribed by our Saviour, both for our practice, and our prayers. By (Bread) which is the staff of life, is meant all kind of necessary food, raiment▪ lands, houses, cattle, seasonable times health, peace, good government Civil, and all things necessary for a comfortable life, that we may seek a better. It's opposed to famine, nakedness, sickness poverty, war, captivity, unreasonable times, and all such things as make our life uncomfortable, and miserable. And we are taught by this word, not to desire, or seek riches, daintyes, or superfluities. This bread is called (Our daily Bread) because we need it every day; it's suitable to, and agreeable to our bodily nature, and fit to nourish us; and is to be desired in a competent measure between poverty and abundance: The word is thus understood by divers learned Authors. By (This Day) we may understand the present time: For we must not distract our minds by seeking these earthly things, immoderately, or inordinately. We seek them immoderately, when we seek abundance, or seek them too eagerly, or take into our thoughts too much of future times, which are uncertain▪ and both beyond our knowledge, and our power. We seek them inordinately, 1. When we seek them not of God. 2. When we trust not in him. 3. When we use any unjust means to acquire them. 4. When we seek not God's Kingdom, and spiritual, first and chiefly. This daily bread to day, is the thing we must petition fo●. And by these words Christ doth direct, and limit us. The Petition is in these words (Give us) which implies that we have all earthly succour, and sustentation from our heavenly Father, and that by way of Gi●t. For as you heard in the 8th Commandment; the absolute, and total propriety of all things is in God: And though they may come to us by occupation, donation, purchase, inheritance, labour, or any other way, yet they are from God, who by ●hese means doth give them unto us, and can take them away at Will, and pleasure, and when he hath given them. Therefore it's he, and he alone that must continue them ours, and bless, and sanctify them unto us: For otherwise all our labours, cares, forecast, are in vain. Our daily bread is no bread unto us, without his blessing it cannot seed us. And these words imply further, that we have a Father in Heaven, and if we serve him, he will provide for us, and will not see his Children want bread. This bread must be ours not others, justly acquired, and given us, so as to be ours, not only by the laws of men, but God. This doth not forbid us to take pains, be prudent, frugal, and use just means to acquire and keep them. Yet we must not set our hearts upon them, or abuse them to drunkenness, pride, gluttony, or any ways misspend them, or in our abundance forget our God. After supplication, §. XI follows deprecation, which is sometimes joined with fasting, weeping, confession, complaints, lamentations, and other humiliations. The matter of it is some evil, which either lies upon us, or we are subject unto: For since the fall of Adam this kind of petition is needful. The evils which we deprecate arise from many causes, and are all reduced to the evils of sin, or affliction. The evil of sin is either of guilt, or of temptation: for it's either past, and so the guilt lies upon us; or to come, and so we are in danger of it, may be tempted to it, and so overcome. And first we are taught to deprecate the guilt of sin passed in these words. Forgive us our Trespasses, as we forgive them that Trespass against us. In Matthew, Forgive us our Debts. In Luke, Forgive us our Sins. That we may understand what we in these words are taught to ask of God, we must know. 1. What the evil is. 2. What it is to forgive. 3. To whom the evil is forgiven. The evil is sin, which makes us guilty, in making us such. Sin (as you heard before) is a disobedience to God's law; it displeaseth God, who hates it, and makes the party sinning, both liable to temporal, spiritual, and eternal punishments. For he that shall offend God as a Lawgiver, may justly be punished by him as a Judge. Sins are called Trespasses, because God by them may be said to suffer damage, and his glory due to him from his subject is impaired; though not in itself, yet in respect of us, and if satisfaction be not made we must suffer. The expression is from the Chaldy and Syriack languages, in which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chôb signifies to sin, to offend God, to do wickedly, and sometimes to contract a debt. And whosoever sins, instantly and immediately he becomes a debtor, and owes a punishment unto God, which he is bound to suffer, and must suffer when it pleaseth the supreme Judge to inflict it, if it be not some ways prevented. The substantive of this verb doth sometimes signify debt, but often sin, and guilt. One Evangelist (as you heard) calls it debt, another s●n, yet by sin is meant guilt, whereby a man is a debtor, and bound to punishment. The Socin●an, not digesting and approving Christ's satisfaction takes occasion from the word (debts) used in Matthew to assert that sins are debts, and the obligation contracted by them is (obligatio credita): whereas 'tis (obligatio criminis) as may easily appear from the whole tenure of the Scripture, and even from this place. Whether they do this ignorantly or wilfully, I know not, but if ignorantly, they are grossly ignorant: For though sins are called debts, and such debts as arise from contracts, and may be remitted by a free acquittance, yet they are but so called Metaphorically. Yet no man can prove out of this place that they are so called in that sense, but rather the contrary, if we throughly examine the words. To forgive or remit sin is to take away the guilt, or obligation to punishment: and this it is properly, and in strict sense: and the word remit doth inform us, and teach us that it is so: and so far as the obligation is remitted, so far sin is pardoned, and no further. If it be wholly remitted, the party guilty is wholly freed; but if the remission of the obligation be but in part, as it may be, the pardon is not full, and consummate. And it's not to be doubted, but if the obligation may be remitted in part, and by degrees, and is so many times, and not wholly at an instant (Simul & Semel). And so far as a guilty person is freed by the supreme Judge from the guilt, so far he is freed from the punishment, either present, and lying upon him, by removal; or future, by prevention. And a judge, or a party offended may pardon either, (ex nuda voluntate) without requiring any satisfaction, or upon satisfaction given, and accepted: And the satisfaction may be made, either by the party offending, or some other substituted, and accepted. The forgiveness or pardon, we here pray for is granted upon satisfaction made unto divine justice, not by the sinner, but by Jesus Christ, substituted, and accepted by God. Yet this satisfaction must be acknowledged, and pleaded in the Court of Heaven, by the sinner confessing, repenting believing in Christ, not only making satisfaction on earth by his blood, but pleading his blood as a Propitiation in Heaven. And here forgiveness, Pardon, Remission, sparing, not imputing, justifying are all one. By this discourse we understand what Forgiveness is. The Party that forgives sin is our Heavenly Father. And it is an act of God, not as Lawgiver but as Judge, yet not of him as Judge according to the law of works given to man at his Creation, but according to the law of Redemption. Whereas some think, that pardon is not the act of a Judge, as a Judge, they surely mean it of an inferior Judge bound to pass judgement according to the Law in force. Otherwise, a Judge Supreme, and above Law, may pardon, and as a Judge: for Pardon, actively considered, is a Sentence. The reason why a subordinate Judge, by Commission, cannot pardon, is not because he is a Judge; but because he is a Judge limited by his Commission, which is not essential, but accidental to a Judge. Yet Absolution, which declares a man to be innocent upon Proof▪ may be an Act of an inferior Jurisdiction. But howsoever it be in Humane Courts, yet it's certain that Justification by Faith in Christ, opposed in the Scripture to Condemnation, is a Sentence, according to the Law of Redemption in force: Yet in many things, it differs from all Humane Judgements, and is called Pardon, because the party pardoned is guilty, and unjust in himself; and it's called Justification, because the party pardoned, is just in Christ. God only being the Supreme Lawgiver, and Judge, can forgive sin, in proper sense; yet He may use the Ministry of others, in doing this, according to that measure of Jurisdiction, He shall derive unto them: Yet as He never gave either Men or Angels infallible Knowledge, to know the secrets of men's hearts, not power to inflict, or remove Spiritual Judgements; so He never gave them Authority, absolutely, to forgive sin, or pronounce Sentence in their own name: For it's only valid and irrevocable, so far as He shall by His own Name make it such. Yet this Forgiveness is an Act of God, as merciful, yet just, and as sitting in the Throne of Grace, propitiated by the Broud of Christ, upon a person penitent, and believing in Christ, and pleading his satisfaction, or propitiation, in ●is Prayers. The Party pardoned, is, 1. Sinful Man. §. XII 2. Man confessing his guilt, and desert of punishment. 3. Hating sin and willing to forsake it. 4. Believing. 5. Pleading the propitiation of Christ, as the only meritorious cause, and the Promise of God in Christ. 6. Ready to forgive others, who have offended and wronged him. This forgiving others▪ is an act of private Jurisdiction; for so the power of a private man, to pass by offences done unto himself may be truly called. Yet this Pardon cannot free him from the punishment due unto him, either by the Law of God, or Men, if God or Man proceed to Judgement against him. By this Petition, when we say, Forgive us our sins, we acknowledge ourselves, and others, for whom we pray, to be guilty: and, by this Confession, we accuse ourselves as guilty; justify God, if He should condemn us; magnify His Mercy, if He pardon us. It must be made with a bleeding heart, and godly sorrow, that we have offended so just, so holy, so good and merciful a Father; with great humility, and importunity, not only for ourselves, but others: and because we daily sin, we must daily pray, Lord forgive us our trespasses. We must not mention our own merits, righteousness, good works: for all righteousness and merit in ourselves must be renounced, otherwise we lose the cause. And if we from our hearts do not forgive others, we plead against ourselves, and cannot obtain pardon. This is the reason why our Saviour so much mentioneth and urgeth the Duty of forgiving others, though 77 times a day. And if we pray in this due manner, Christ will plead, and God will pardon, and we shall depart justified. For the most merciful God propitiated, and pressed by Christ's Intercession, cannot hide his face long from penitent and believing sinners. His Promises, to t●is purpose, are many and firm, and He is faithful, and just; and all of them, in Christ are Yea, and Amen. The second Deprecation, §. XIII is of sin not yet committed; yet so possible, that it may be easily committed, and there is great danger of it. The words are Led us not into Temptation; For because it's to little purpose to be pardoned, and freed from the guilt of sin past, if we continually return to sin again and so contract a new guilt; therefore our Saviour taught us daily to tender this Petition to our Heavenly Father. For if we were in Heaven, all former sins pardoned; yet if we were not fully freed from the danger of sinning again, we could not be fully happy, because we could not be fully secured in that estate of holiness and bliss. God, in his abundant mercy in Christ, doth not pardon sin-past, with any intention to give us liberty to sin again, that Grace may abound, and that we may make new Work for Mercy. When He hath once healed and restored us, He saith unto us, as Christ did to the impotent man, whom He had healed at the Pool of Bethesda, Behold thou art made whole; Sin no more, lest a worse thing come unto thee, Joh. 5. 14. For we are delivered out of the hands of all our Enemies, to serve him without fear in holiness and righteousness before him, all our days, Luke 1. 74, 75. For as we have engaged ourselves▪ so it must be our special care to observe, and not transgress the just and holy Laws of this Spiritual Kingdom. That we may he better understand the words of this Petition, we must inquire 1. What Temptation is, 2. What it is to be ●ed into Temptation, 3. What we pray for in these words. Temptation, morally and strictly taken, may be said to be any thing which unduceth and moveth us to sin, as of it's own Nature tending thereunto. For we must conceive Temptations, as in themselves, tending directly to produce, or cause actual sins. Yet because many times they are not only resisted, but overcome, they are like Attempts Assaults Endeavours, which aim at sin, yet do not always take effect. They may be actual causes of sin, yet sometimes are not, sometimes are essicients thereof. A Temptation may be called not merely a thing but an act. Binsfield the S●ffragan of Triers, defines it to be, Assimulatio Boni ad fallendum. His meaning is, that it is a Representation of a thing, as good, though it be evil, to incline us to it; or of something that is good, as evil, to restrain us from it. And the end of it is to deceive the party tempted. For because the Will of Man is so created of God, that it neither can be forced, or necessitated to sin, not approve, like, choose, desire, love, consent unto anything represented and apprehended as e●il; therefore every Tempter goes about to delude the apprehension, pervert the Judgement, corrupt the Will, and so entice, incline, and incite it freely unto evil. The great Tempter is the Devil, §. XIV an implacable and eternal Enemy to the Subjects of God's Kingdom. And if he can persuade them to sin, and to transgress the Laws of their Sovereign he knows he doth them a mischief: Because upon their obedience, depends their Eternal Peace and Welfare. He knows our Constitutions Inclinations, Frailties, and Imperfections. He observes our security and negligence, and takes all advantages against us, as being active, restless, subtle, strong, vigilant▪ raging, and malicious; ever seeking, not only our Temporal, but Eternal Ruin. The danger from him is the greater, because of his boldness, in that he durst attempt our Saviour the Son of God; and of his success, in that he prevailed not only against Samson, David, Solomon, Peter, and other great Worthies, but also against Adam Innocent. He tempts man sometimes immediately, and that either invisibly, or visibly by some Form or Bodily Shape assumed; wherein he appears to Man, as once he abused the Serpent, to deceive Eve. Yet often he doth his cursed Works by others mediately; and his most effectual Instruments are the wicked of the world, who, by their evil example bad Custom, false Doctrine, pernicious Counsels, impious and unjust Laws, perverse Judgements, Persuasions, Menaces, Promises, Persecutions, Gifts, Allurements, and other ways, restraining thousands from doing good, stirring them up, and inclining them to evil. He also takes advantage from the Sensitive Part, from the Ignorance of the Understanding the Depravation of the Will, the Flesh lusting against the Spirit, and rebelling not only against the Dictates of right Reason, but the Illuminations and Motions of the Spirit; and from the Violence of our Passions, and Vehemency of our inordinate Affection. The more of Flesh and Lust is in us, the stronger he is against us; because we carry in our Bosom, nay, in our Bowels, a treacherous Enemy, ready to confederate with him, and betray us unto him, and so makes ourselves to tempt ourselves. For Man is tempted of himself, when he is drawn away of his own Lust and enticed, Jam. 1. 14. Thus you understand, in some measure, what Temptation is; and that the parties tempting us without, are the Devil and the World; and within us, the Flesh, and Corruption. But what is it, To be led into Temptation? It's not merely to be tempted: for so have many been, and have not only resisted, but overcome the Tempter, and that sometimes with ease. And no Temptation, except entertained, and, in some measure, consented unto, can do us any hurt. And whatsoever God, by His Almighty Power, may do; yet neither Man, or Devil, can necessitate us to sin. To be led, or brought into temptation, therefore, is so to be tempted, as that there is great danger we shall be overcome. For if we be surprised, found neither watching, nor armed, nor any way prepared for Defence; or if we be weak, and the Temptation violent, and above our strength; or if we be deserted, and left destitute of help, and sufficient assistance; or if Divine Providence leave us circumvented, so that there is no ways to escape, then are we led into Temptation, and shall hardly escape. The thing, §. XV therefore, prayed for, is, Not to be led into Temptation. It's not, that God would not suffer us to be tempted at all at any time; but that He would be pleased, when He sees us weak, and not able to stand, either to divert it, or delay it, and so, for the time, to prevent it: Or, if that it be His Will, that we must be tempted, that He would not desert us, and deny His assistance: or not suffer us to presume, or despair: or that He restrain the violence of the Tempter, and abate the strength of the Temptation, or proportion it to our strength, and our strength to it, lest it prove Superior; so that though the Temptation be continued long, be violent and extraordinary, we may have great, and extraordinary power and assistance, not only to resist, but conquer: or that He would make a way to escape; and that He would never suffer us to be secure, but stir us up, that we may be ever watchful. In a word, we pray for clearness of Understanding, soundness of Judgement, integrity of Heart, a great measure of Confidence and Prudence in Heavenly Things, and all the Graces of the Spirit; strong Resolutions against Sin, constancy in the profession and practice of His Truth, power over Passions and Affections, Noble and Divine Affections; so that we may be above the fears and desires of the World, whereby men are entangled in the snares of Satan, his continual care and assistance, until the very hour of Death, and that in our hardest and extreme Conflicts, He would stand at our right hand, perfect, establish, strengthen, settle us, and shortly tread Satan under our feet, that so we may obtain a final Victory, and the state of safety and security, wherein we shall never be in danger of sin, and temptation any more. We ought to be the more earnest and fervent in this Petition, because we know our own weakness, the strength and violence of temptation, the sad condition of such as are foiled the glory, joy, and comfort of the Victory: And this is our great advantage, that Christ hath overcome the World, cast out the Prince of Darkness; and being tempted, and that violently, himself, He pities us the more, and hath the greater care of us. Yet Importunity will little avail us, except we stand continually upon our Watch, strongly armed with the complete Armour of God, use the strength God hath given us, take all opportunity to do good, avoid the causes and occasions of sin; not presume upon our own power, humbly rely upon God, be patient, and continue fight, defend ourselves, and resist the Enemy unto Death: and if we be sometimes worsted, and wounded; presently renew our Repentance and Faith, return unto the Fight again, with greater Care, and stronger Resolutions, make no Truce with the Enemy, give him no respite, never faint, nor intermit the War, till Sin be fully and finally subdued in us. The words of this Petition do seem to imply, that God doth lead us sometimes into temptation; and the expression seems strange: For God cannot be tempted with evil, neither tempteth He any man, Jam. 1. 13. Therefore we must understand the words so, As 1. In no wise to think, that God doth, or can move, or induce any man to sin: for this cannot any ways stand with His purest Holiness, nor with His most Holy Law. 2. Yet because nothing can be done, or come to pass, without His Divine Providence, either effecting, or permitting, or ordering, therefore, God may be said to lead into temptation, because He either permits us to be tempted, and neither restrains the Tempter, nor prevents the Temptation: For if a Sparrow fall not to the ground, much less is Man tempted without His Will and Providence. 3. God doth put a Man in such a condition, as wherein He shall be tempted, and the condition itself is such, as no ways in itself tends unto sin; yet through Man's Negligence, or Corruption, may be a great occasion of Temptation: And so He may be said to tempt, per accidens. An estate of Peace and Wealth is good; yet such is the subtlety of Satan, and the corruption of Man, that few in that condition, but are tempted and overcome. 4. God may be said to lead us into temptation, when He, for some just causes, denies us deliverance from, and out of the same: For desertions, denial of assistance strength, and a competent Superior Degree of both, are many times just Judgements of God. 5. God many times brings his own Children into an estate of Temptation on purpose to try their Faith, and excellent Virtues, and so gives them a glorious Victory. Yet we must know, that God necessitates no Man to sin; and, if in temptation we be overcome, it's not His, but our own fault. The last Petition is, §. XVI Deliver us from evil: Some understand this as a branch of the former Petition, as indeed it may be in some sense: For suppose it to be meant of the evil of afflictions; yet even these are called Trials and Temptations, Jam. 1. 2. and Satan, from these, taketh occasion, and sometimes advantage from them to tempt us. Job's afflictions, as from Satan, were temptations. Some understand by that word, Evil, Satan, that great Enemy, and terrible Adversary. Some say that, that Evil is the evil of Sin▪ as though we should say unto our Heavenly Father, Though thou suffer us to be tempted, yet deliver us from the evil of temptation, which is Sin. Yet the evil of Affliction, Tribulation, Persecution, and the Misery of this life is not in itself sin: though Satan, and wicked men, may seek by these to draw us to sin. And whether they be punishments (according to the fifth Petition) for former sins; or chastisements, and corrections for future Reformation, or Trials of our Faith and Patience; yet we must pray, that God would sanctify us in them, sanctify them unto us, and wholly, and for ever, deliver us from them, seeing God hath promised to wipe away all tears, and make all things new. For they are not good in themselves, though He, by His Wisdom, turn them to our good. But we cannot be fully happy, till wholly freed from them. After the Preface, and the Body of the Prayer, wherein our Saviour teacheth us by whom, for whom, to whom, in what manner, for what things we must pray and give thanks, follows the Conclusion in these words; For thine is the Kingdom, Power, and Glory. Concerning these words, §. XVII divers things are to be noted: 1. That as Grotius, and divers others have observed, they are not found in the most ancient Greek Copies in Matthew, as they are not mentioned in Luke. 2. Yet they are found in the Arabic, Syriack, and Vulgar Latin Translations: whereupon He conceives those Translations to be made after the Liturgies of the Churches were brought unto a certain Form. 3. Some understand these words, so as to contain certain Reasons whereupon we ought to press our Petitions before the Throne of Grace, and so move Him to give them. For His is the Kingdom, which they desire to come; His Power alone, which can effect these things; and the granting of them tends unto, and will end in His Glory. We may observe in the Prayers of the Scripture, that God's Saints did urge and press their Petitions upon God'● Mercy, His Justice, His Power and Glory, His place of Universal Judge, His Promise and Covenant, the Justice of their Cause, the Iniquity and Cruelty of their Enemies, their misery and sad condition, their joy and comfort, which would follow upon their Deliverance, their Relation to Him, His former Favours, and such like. And with these they added Solemn Vows of Reformation, Praise and Thanksgiving. 4. They may be understood as a Doxology, with which the Apostles, and the Church did use to conclude their Prayers. And hereof we have many Examples, especially in the New Testament, and in ancient Liturgies, following the Scriptures. And as the Preface, and the words thereof spoken unto God, with humble Adoration, is a fit Salutation of our Heavenly Father, upon our entrance into His Pre●ence, by it, to make way for our Prayers; so a Doxology is a very fit Valediction, when we have ended our Prayers, and depart (as it were) from His Presence. 5. This Doxology doth agree, in general, with others in the Scripture; but it's not to distinct and particular, as many of them be, which offer and ascribe prai●e and glory unto God, either in the Name of, or by Christ; as Ephes. 3. 21. or unto Christ, 1 Tim. 6. 16. or to God, and the Lamb Christ Jesus, Revel. 5. 13. That Doxology, Glory be to the Father, and to the Son, and to the Holy Ghost etc. was very agreeable to the Scriptures, very ancient, the Epitome of all other Doxologies; and so a Doxology, that it was a Confession of our Faith, in God the Father, Son, and Holy Ghost. This seems to be essential to Prayer, and to be either employed, or expressed in every Prayer. The word, Amen, is the Epitome of the Prayer, summing up the whole, and praying it ove● again, and repeating our desires jointly in one word, and in public Prayers it's to be uttered by the people, by way of answer, not only to signify the former act of praying all again in one word, but also their consent▪ 1 Cor. 14. 16. And it may be said to be, the confirmation of Prayer. CHAP. XIX. Concerning the Laws of God, as a Rule of Judgement in the Promises, and Comminations. HItherto of the Law of God Redeemer, §. I both Moral, and Positive, as it's a Rule of Obedience in Precepts and Prohibitions: It remains, that we speak of it, and consider it, as a Rule of God's Judgement, in Promises and threatenings. By Precepts, God binds Man; by Promises, He binds Himself. Before I proceed, one thing formerly omitted, is to be added: That some Precepts of this Law are mixed, and are partly Moral, partly positive: as Faith, and Repentance, considered in their general Nature, as Duties, to be performed to God, are Moral. For Faith, whether it be assent unto the Truth of God's Word, or a reliance upon Him, promising any Reward or Benefit: Repentance, as it includes materially in it subjection to God, as Supreme Lord; and Obedience unto His Commands, are Duties of the Moral Law, as Moral. But as Faith assents unto the Truths of the Word concerning Jesus Christ, and relies upon God's Promises in Christ, and Repentance, as it's a Return unto God-Redeemer in Christ, as atoned by his Blood, and so made propitious, may be said to be positive, as the Objects of both are positive, and above the Law of Nature, as those positives, which are Ceremonial, are below it. But to return to the Law, as a Rule of Judgement, we must inquire into 1. The Nature of Promises, and Threats in general. 2. The Order of this part of Divine Laws. 3. The particular Nature of these Promises and Threats in the Laws God-Redeemer. 1. For the Nature of Promises, and then of Threats. The Object of the Promises is, Bonum suturum, For we cannot promise evil, but good; at least, that which is conceived to be good: neither can we properly be said, to promise good past, or present. The act of a promise, is a voluntary Obligation, whereby the party promising, doth bind himself unto another, for to do, or give some good unto the foresaid party. All promises are voluntary, otherwise they are not promises. The effect of them, in respect of the party promising, is Obligation; in respect of the party to whom the promise is made, some kind of right unto the thing promised. To threaten, is to signify to another, that we intent to do him some hurt, or evil. The Object is 1. Evil: For we cannot properly threaten good. 2. It's evil to come; otherwise, it's actual hurt, or punishment. 3. It presupposeth some intention, or resolution, to do hurt, or inflict evil. 4. It signifies by words, or other signs, this intention; as Promises 1. Presuppose some intention to do good. 2. A signification of this intention, or purpose. I will not here spend time, in the enumeration of the Accidents, or Adjuncts of these Promises, to show how they are private, or public, annexed to the Precepts of the Law, or not; absolute, or conditional; made by Superiors, Inferiors, Equals; feigned, or unfeigned; the Promises of such as have power to make them, and also strength to perform them, or of such as have nor. I also pass by the accidental distinctions of Threats; which word, some think, comes of Terreo, to terrify. There are Promises, and Threats of Man, and of God. These are of God, annexed to His Precepts, and Prohibitions, as a Rule of Man's Obedience. And, in this respect, they differ from other Promises, and Threats. The Order of these, §. TWO in this Government of God-Redeemer, is very evident: For, 1. They are referred to that part of Government, which is concerning Laws. 2. In Laws they follow that part, which in Precepts, and Prohibitions, is a Rule of Obedience. For, as the Law considered, as a Rule of Judgement, presupposeth something before in it, as a Rule of Obedience: So these Promises relate unto the Precepts observed; as the Threats consider them as violated, This is the Order determined by God, to manifest His Justice, in His Retribution of Rewards, and punishments: and hereby He signifies, that though He be much inclined to reward, and do good; yet He will judge only the Obedient, a fit Subject of His Bounty and Rewards. They that are just, and obey His Laws, and they only shall live, and enjoy His Mercies. And he never threatens, as He never inflicts punishments, but upon demerit of the Disobedient. For He never punished any, but such as violated just Laws; neither did ever intend it, or signify His intention otherwise. The particular and distinct Nature of these Promises, §. III and Threats, is the third thing to be considered. They agree with the Promises, and Comminations of the Law of Works in Creation, with the Law also given to Israel from God, by Moses, both in that they are Promises, and Threats of God; and also because they are annexed to the Precepts, as a Rule of Obedience. These likewise, as well as those, may be called Sanctions, as added to the Precepts, for to enforce the Obedience. For the Promises are mighty Motives, and powerfully persuade, to the Observation, as threatenings restrain from the violation of the Precepts. And both these were so much the more effectual, because there is ●n inward principle in man, whereby he naturally desires his own preservation, ●nd happiness, and abhors to think of his own destruction or misery. But these are distinguished from other Promises and Threats even of God. 1. Because the Author of them is God-Redeemer, as Redeemer. 2. The things promised are merited by Christ, and so promised and given, and to be expected of Freegrace. 3. The terms upon which the Promises are made, is Faith in Christ, and sincere obedience to God Redeemer. 4. The parties, who must receive the mercies promised, are in themselves 1. Unjust and unworthy. 2. Derive their power to perform the Conditions and Precepts of the Law from the Redeemer, upon the merit of Christ, having satisfied God's Justice; whereas the Promises of the Law of Works, presupposed man to have power to keep it given in Creation, and required perfect and perpetual obedience by that power. And if man once lost that power, there was no promise in that Law of restoring it again, or giving new power. It's said, Do this and live: Sin in the least, and die. And so it bound to perfect and perpetual performance, or unto death, as unavoidable by that Law: for there was no promise's of pardon. The Law of Moses did strictly command universal and constant obedience: for Cursed is he that continueth not, saith the Law, in all things written in that Book: it promised no Spiritual Blessing, no Spiritual power, nor Spiritual pardon. As for the Threats of this Law, they make Offenders liable punishment; yet they determine Eternal Death, as unavoidable to none offending, but to final Impenitents, and Unbelievers. And this was the Imperabundant goodness of 〈◊〉, ●hat whereas He had given Man his Being, his Laws, his power, to keep the 〈…〉, and by his absolute power might have required man's Service without any reward, 〈◊〉 only his Protection, and Preservation, as Humane Lawgivers only do, yet He was willing, by Promises, to bind Himself, to reward him gloriously, and after he had lost his power, to send Christ to redeem him, and give him a new power and first to promise to give him excellent Rewards, and, in the end, actually to reward him for Christ's sake, with full, and everlasting glory, and that upon easy, and fairest terms. For this cause is his Mercy so often magnified in the Scriptures, and especially in the Gospel. Therefore is it said, That God who is rich in mercy, for his great love, wherewith He loved us, even then when we were dead in sins, He quickened us (by Grace we are saved) and raised us up together, and made us ●it in Heavenly places in Christ Jesus, that in the Ages to come, He might show the exceeding Riches of His Grace, in His kindness towards us, through Christ Jesus, Ephes. 2. 4, 5, 6 7. And it was His great mercy, that He doth threaten no sinners and offenders with punishments unavoidable, or unremovable, but final Impenitents, and Unbelievers as such. From all this His Promises may be described to be, A part of the Laws of God-Redeemer, whereby He freely bound Himself, and did signify, that for Christ's sake, He would give all Mercies to Man believing, that may make him for ever fully blessed. And his Threats are, A signification of His Will, whereby the party offending should be liable to punishments, removable, or unavoible upon certain conditions; and only unremovable, or unavoidable upon ●●nal unbelief. There was one great Promise made presently upon the Fall, to give Christ. And this was fully performed in the fullness of time, and so to us it's no Promise: and this was not made in consideration of the merit and satisfaction of Christ, and did at first include a Promise to call and afford the means of Conversion. The rest of the Promises were grounded upon the Satisfaction and Merit of Christ, and were better Promises then those of the Law of Works. And they are better, not only in respect of the things promised, but of the terms, upon which the Promises were to be performed. They are exceeding great and precious▪ that by them we might be partakers of the Divine Nature, having escaped the corruption that is in the World, through Lust, 2 Pet. 1. 4. Some tell us, §. IV that the Gospel threatens not any sin with Death, but final Unbelief: And hereupon ariseth a Question, about the Threats of the Gospel; Whether there be any such Threats of the Gospel, which make the Offender liable to Death, but only the final Unbeliever. For Solution whereof, we must consider, 1. That if the Gospel were so strictly taken, as it is by many, as to contain and consist only in Promises, than it would follow, that no sin, no not final unbelief, could be threatened with Death by the Laws of God-Redeemer, as Redeemer. 2. We must know, that in Scripture, by Death, is meant punishment in general, Whether it be Temporal, or Eternal; Bodily, or Spiritual. 3. That every sin deserves Death; that is, Punishment; whether they be sins against the Law of Works, or of Grace. 4. That the same sins against the moral Law, which were threatened with Death by the Law of Works, are threatened with Death by the Law of Grace. For as that Law bound to obedience, or, upon Disobedience, unto Death; so doth this. Yet observe, 1. That the sins against the Law of grace, are sins formally against God-Redeemer, as such, and giving Laws unto sinful man. 2. That these sins have not only the nature of sins, as transgressions of a Law of God, but also the nature of impenitency, and unbelief. For whosoever continues in sin, or delays (if but an hour) his return to God Redeemer is not only a sinner against God, but an impenitent Sinner against God-Redeemer in Christ, requiring repentance and faith instantly, and not granting the liberty to continue in sin, and to delay repentance for a moment. 3. Though the Law threatened every sin against it with punishment, and death unremovable, or unavoidable, yet the Gospel, though it threaten every sin against it with punishment, yet it threatens none with punishment unremovable, or unavoyable, but final unbelief, or such sins, as upon which, by his ordination, final unbelief is necessarily consequent. 4. This Law of grace threatens not only sins against the moral Law, but against the very ceremonials of the Gospel. How else could the Corinthians have been guilty of the body and blood of Christ, and have suffered so grievous a punishment, as many of them did, for the unworthy receiving the Lords Supper. The rule of this judgement was neither the Law of works as given to Adam, nor as given to Israel either in the morals, or positives. If any say that Christ died not to satisfy for such sins as final unbelief, and ●ins, unto Death, as Blasphemy against the Holy Ghost, or some kind of Apostasy; it may be said that one immediate effect of Christ's death, was to satisfy God's justice, and make sin remissible in general: not that it was God's intention, that all sins or any sin should be remitted absolutely, but upon certain terms defined by his wisdom, and justice. In this regard these sins, as sins in general, were made remissible by Christ's Sacrifice. Yet in respect of Divine ordination, and the terms defined for remission, they are irremissible. So that as sins, by Christ's death they are remissible; yet made irremissible, Per accidens▪ in another respect. Yet here we must observe, that not only final unbelief, and impenitency, are sins against the Laws of Redemption, and the precepts of the Gospel; but every degree of them from the first to the last, from the least to the greatest, are so too. Neither is final unbelief, merely as final, unpardonable, but, per accidens: Because, after a certain time granted by God, for belief, is expired, he will never vouchsafe time, nor means, or power for it afterwards; and belief he hath made a necessary condition of pardon; and hath decreed never to pardon, but upon this condition. These promises, §. V or threats, may be considered either formally, or materially and in respect of their matter; and accordingly may be discovered, and summed up in Scripture. All such places of Scripture as command, and require Repentance, and Faith, have some promise annexed; and the same either expressed, or employed. And to such places, these promises of God do properly belong. For Promises and Duties go together; and therefore in most of the promises the duty is expressed: And they are made to persons, so, and so qualified. Insomuch that till the person be rightly qualified, he hath no immediate right unto the thing promised, nor can have any hope of performance. For God is only bound to perform his promise; when man hath performed his duty: This was the Wisdom of God so to make his promises, that man might have no cause to presume, or deceive himself. The general qualificatition, to which all these promises are annexed, is, faith and repentance. All those places both of the Old, and new Testament which prohibit, reprove, dehort from impenitency, unbelief, blindness, and hardness of heart; have some threatenings, or commination annexed, either implicitly or expressly. And as Duty and Promise, so Impenitency, and Threatening go together: and as the promises many times express the duty; so these the sin, and the same not repent of. And as the sins not repent of are many, so the punishments threatened are too. I might give examples, as, If ye be willing, and obey, ye shall eat the good of the Land; but if you refuse, and rebel, ye shall be devoured with the Sword, Elay 1. 19, 20. Where 1. To eat the fruit of the Land, is a mercy promised. 2. To be willing and obdient, is, the duty, and qualification: and that's Repentance (as doth easily appear from the context). 3. To be devoured with the Sword, is, the punishment threatened. 4. To Refuse, and Rebel, is the sin threatened, and that's Impenitency. More expressly, He that believeth on him is not condemned; He that believeth not is condemned already, etc. Joh. 3. 18, & 36. Yet we must 1. Distinguish betwixt threatening, and peremptory denunciations upon impenitency continued foreseen. For those Denunciations are rather Sentences of the Supreme judge, or predictions, than comminations of the Supreme Lawgiver. Thus God did denounce the universal deluge; the ruin of Jerusalem; the rejection of the Jews. 2. We must separate from these promises, and threats, those which God signified to Adam innocent: and to Israel, as a body politic in the Land of Canaan, till Christ was exhibited. For though these and those might generally, and materially be the same, yet specifically, and formally they were not. 3. There is a difference between promises, and threatenings; in that promises bind God to reward the obedient, yet threatenings do not bind him to punish the disobedient: For by promises God doth bind himself to reward; by threatenings he only binds man to suffer. His promise he cannot deny, because he is faithful and just: His threatenings signify what man deserves, and how he may justly punish him, and the effect thereof is this; that the party offending is instantly liable to punishment, and bound to suffer it, though God be not bound to inflict it. If he were bound by it in the same manner as he is by promise, he could have no power to pardon sin; and if he must make the Law the Rule of his judgement, and were bound so to do in the threatening, as he is in the promise, he must needs punish every sin, and pardon no sin. But He being slow to wrath and ready to forgive, and much inclined to mercy, He in his wisdom thought good in his Law, so to threaten sin, as to reserve a transcendent power above his threatenings, to show mercy. Some threatenings may be peremptory, but all are not such. He also so threatens sin, that if man commit it, he is not bound absolutely to punish it; nor obliged to punish it wholly or in part, instantly, upon the commission of the sin; but hath power to deser his judgement: And hence his patience, and long-suffering, wher● by according to the Law of Redemption, he gives man time, and means of returning, and seeks to draw him to Repentance. Yet lest any should presume and despise his threatings, he lets man know, that if he delay his Repentance too long, he shall in no wise escape the punishment, and there will be a day of the Revelation of his just judgement: wherein he will pour out the treasures of his Wrath in full measure upon impenitent Wretches; and the more they contemned his patience, the more they shall suffer. Though God hath power to dispense with his Law in respect of judgement threatened; yet he hath bound himself by an eternal decree, not to spare or pardon, but upon condition of Christ's expiation, and man's repentance; for which there is a limited time granted, wherein if we repent not, pardon will become impossible. These promises in respect of the matter promised, §. VI may be again distinguished. 1. Into promises of blessings, or deliverances: and as both are bodily, or spiritual, temporal or eternal, so the promises be. The Apostle assures us, that godliness hath the promises of this life, and that which is to come, 1 Tim. 4. 8. And our Saviour informs us, That if we first seek the Kingdom of God, and his Righteousness, than these temporal necessaries shall be added unto us, Mat. 6. 33. This is evident from Christ's pattern of Prayer, wherein, as you heard before, he taught us Supplications for good, and the same not only Spiritual but temporal; and deprecations of evil, and that also both spiritual and temporal. He promiseth the Kingdom, that's a promise of a spiritual and eternal reward, Luke 12. 32. And Food and Raiment, and that's a promise of bodily and temporal blessings, verse 31. ibid. So he hath promised to deliver us from temporal evils, and also from condemnation, and eternal death. Yet 1. He binds himself in these promises only to godly men, (as you heard before) and in them unto godly men for temporal mercies, in subordination to spirituals, and so far as his Divine wisdom, shall see them tending to their eternal good. The spiritual promises are such, as whereby he binds himself to give blessings, to be received in this life, or in the life to come: in this life, either blessings antecedent to conversion, or consequent to it: consequent are either the state of justification upon our union with Christ, or our continuance of it, according to our continuance in Christ. Mercies promised for the life to come, are either such as are Suitable to the State of Separation, or the State of Resurrection. And there may be a distinction in respect of the subject to whom they are made: For some are made to single persons; some to families; some to whole Nations; some to mankind in general: And some of these are ordinary; some extraordinary. According to these heads all the promises in Scripture might be reduced to a certain method, if some would take pains; and it would be a profitable work. The threatenings also materially considered, §. VII may be distinguished according to the matter threatened, which is punishment. And seeing the punishments are contrary to the rewards, and so the threatenings to the promises, therefore they may receive the same distinctions, which the promises do; as to be spiritual or bodily, temporal or eternal: And so of the rest. For as the whole man, body and soul, sins, and all his parts, faculties, and members participate in iniquity, and concur●e in transgression, several ways, and in several degrees; so the punishments both threatened, and executed, are distinguished, and proportioned. They may be differenced from those of the Law of Creation: For those ran thus; Sin, and Dye: And in the day that thou eatest thereof, thou shalt surely die, Gen. 2. 17. And this without any Saluô, or exception. But the Law of Redemption saith, Except ye Repent, ye shall all likewise perish, Luke 13. 3. They give hope of Pardon, upon condition of Repentance, and do not look at sin, merely as sin, but as sin unrepented of. The one faith, the sinner shall die; the other, the sinner not repenting, not believing, shall die. They may be distinguished in respect of the end: For some are for destruction; some for correction and amendment: and the lesser are threatened, and inflicted to prevent the greater, and the temporal, to turn away the eternal. Some are exemplary to warn others; some are not. So likewise in respect of the sins committed, they may be distinguished: for some are for one sin; some for many sins jointly together. Some are for personal sins, personal; others for the sins of others, as when Children become liable to punishment for the sins of the Parents, Subjects for the sins of the Sovereign, and such like. They may be differenced according to the measure, which is always proportionable to the sin. Some are threatened to be inflicted in the same kind by way of retaliation, as when a man suffers, in that wherein he sins. They may be distinguished according to the several distinctions of the Subjects: For some are directed against single Persons, some against Families; Some against whole Nations; Some against the whole World: Yet this is a good and true observation made by many, that neither the promises, nor mercies promised are merited or deserved by sinful man, though he repent and believe; yet the punishments threatened, are fully deserved by man: and God in punishing never did exceed, but rather abate: and when he afflicts most severely, yet he doth it rather, ●itra Condignum. For we may justly and fully deserve the highest degree of punishments threatened, but not the lowest degree of mercies promised. We must all say with good Jacob I am not worthy of the least of all the mercies, and the truth which thou hast showed thy servant, Gen. 32. 10. I forbear for the present, further to enlarge in the doctrine of promises and threats, and to descend to particulars: because I shall have occasion in my discourse of God's judgement, to speak more particularly of rewards and punishments, which are the matter of promises and threats, which fully inform man of his destiny and doom, and what in judgement he must look for to his own misery, or happiness. CHAP. XX. Of the Judgement of God REDEEMER in Rewards and Punishments, and of the Object, Obedience, or Disobedienco to the Laws of God Redeemer: and in Particular of Punishments. AFter the Laws of God as a rule of man's obedience in the precepts, §. I and prohibitions, and of his judgement in the promises or threats, follows the consideration of the judgement of God-Redeemer. And it may be described to be, An act of the jurisdiction of God-Redeemer; whereby he renders to every man according to his works, as agreeable, or disagreeable to the Laws of Redemption, punishment or rewards. In these words we may observe, 1. The general nature of it. 2. The specifical form, and difference. The general nature is this: 1. That it is not an attribute, but an Act of God. 2. An act of God Redeemer. 3. An act of Juridiction. It's not an act of acquiring Power, nor of the constitution of his kingdom, but of the administration; and it's not an act of Legislation but of jurisdiction. The power of jurisdiction God acquired as you heard by the humiliation of the word made flesh. It was exercised, first, before the word incarnate, by God without any Administratour-generall: But after that our blessed Saviour was exalted to the right hand of Majesty, He committed all judgement to the Son, John 5. 22. To whom he had given all power both in Heaven and Earth, Mat. 27. 18. Yet in the excercise and execution of this jurisdiction, both before, and since the exaltation of Christ, there is use made of Angels, Men, and all Creatures. This jurisdiction is supreme, Universal, Spiritual, Independent, yet exercised according to Law. The subject upon which this jurisdiction is exercised, is, man, even all men, and every person from the first Adam, unto the last Child that shall be born. The act of it is retribution of something, for nothing; of good for good, of evil for evil. The Object of this act is the doings or Works of man, as man, endued with understanding and Free Will: For it considers not the acts of man natural as he is Vegetative, or Sensitive, which are merely natural, and agreeable to the acts of Beasts, and other Creatures. These works are not merely deeds of the executive power, but words of the mouth, and the inward acts of the Soul: and not only the acts, but the moral habits, and dispositions, whether natural or acquired; but especially acquired and dependent upon free acts. These works are an object of this act of jurisdiction, as they are agreeable or disagreeable to some Law, and especially to the Laws of God Redeemer: and according to these works Man is the formal object of this retribution, and so of this judgement. The Retribution is twofold. 1. Of punishments. 2. Of rewards: For as men's works are, so their retribution shall be. If their works be good, and they found obedient, God will render a most glorious and excellent reward in the end, and many other inferior besides. If their works be evil, and they prove disobedient, their Retribution shall be punishment, according to their disobedience, both in quantity and quality: It shall be, Malum triste, propter Malum turpe, or Malum incommodi, propter malum injustitiae. Yet we must know that no reward spiritual, or eternal, is rendered but as merited by Christ, for such as shall be rightly qualified, and capable thereof. And because supreme Judges were never bound to formalities, and this Judge is present in all places, at all times, knows all things, even the most hidden, both fully a●d clearly, we need not here in this discourse, bind ourselves particularly, and severally, to declare the acts of convention, examination, testimonies, conviction, sentence and execution, as though these were always observed distinctly, and severally, and that actually. Hence we may easily understand the perfection of this judgement from the perfection of the Judge: For. 1. There can be no question of the jurisdiction, because the Judge is Creator, Preserver, and Redeemer: and his title is most clear. 2. His power is universal, and none can be exempted from his jurisdiction: all are his subjects, and his Vassals. 3. It's supreme, and there can be no appeal lie from his Tribunal to a Superior. 4. As he is Omnipresent, so he is Omniscient, and knows all men's works, and hearts, even the hidden things of Darkness, and every one's Conscience shall acknowledge every charge to be absolutely true. 5. He is most just, and essential justice, and cannot possibly judge unjustly. Shall not the Judge of all the World do right? saith Abraham, Gen. 18. 25. Where he acknowledgeth, 1. His Universal jurisdiction: He is Judge of all the World. 2. His absolute justice; Shall He not do right? That is, certainly he Shall. 6. His power is Almighty, and as he can easily summon all before his judgement Seat, even the greatest; so he can execute his judgements to the full, whether in punishments or rewards. So that this Judgement is free from all the imperfections of humane Courts, whether civil or Ecclesiastical. This judgement differs from that which he passed upon Men, and Angels at the first: For it hath another rule, and con●iders the persons to be judged, and their works under another notion, and the Judge also is God as Redeemer. The obedience or disobedience, which are the proper formal object of this judgement, are to be measured by the Laws of Redemption: The one is faith, the other unbelief. And these things must seriously be considered, lest we confound the several jurisdictions of this supreme Lord. ● This judgement is twofold. §. TWO 1. Particular. 2. Universal and final. By Particular, I mean the judgement of God passed and executed before the Resurrection: By Universal, that which follows, when God shall keep his last and general Assizes. And both these shall be considered▪ 1. In the Punishments. 2. In the Rewards. To begin with the Punishments of the Particular judgement: and they are either such, as are determined, and inflicted upon Collective bodies, or upon Single persons: and they are either temporal or spiritual. In the discovery of these punishments, as likewise of the rewards, I might take a Chronological method, beginning with the first times of the World, after the promise of Christ was made, and ●o go through the Scriptures, beginning with Gen. 4. and go on unto the end of the Revelation. For even in the days of Adam God began to open his Court▪ and set himself in the Throne of Justice, and shall continue without any vacation or intermission unto the Resurrection Universal. And here I might make use of humane Histories, which, if true, and wisely composed, will manifest much of God's just Judgements, which take up a great part of those Volumes. But this to do would make these Divine Politics, and brief Treatise, swell unto a Vast Volume. Yet if any man of ability would single out this subject, and enlarge upon it, he might thereby much honour God, and do great service unto Man. There is another method might be taken, and the same very useful; and that is, to reduce the several judgements to their proper places, in the Laws of God Redeemer. For as some sins are general against all the Laws of God: Some against the Morals; Some against the Positives; Some against some of the Moral precepts: jointly considered; Some against the several, and particular precepts accordingly the punishments might be ranked; and the same order might be observed in the rewards. But lest we should confound the judgements of the two several Governments; amongst others, two rules may be observed, whereby we may difference them: and this difference once known, I may go on without interruption. The 1. Rule is from the judgements themselves. The 2. From the Laws, and works disagreeable to these Laws. 1. The judgements which fall and lie upon all mankind, indefinitely, as Mortality the curse of the earth, ejection out of Paradise, the peril and pain of Women in bearing, and bringing forth Children, and the penal subjection of them unto their Husbands: For these are common to all, both believers, and unbelievers, and are inflicted upon all mankind, without exception, for the first sin. Yet because some of these, or some part of them may be in some measure removable, or abateable, and yet continue, they may become penalties inflicted by God Redeemer. 2. The Laws of God Creator, require perfect obedience, not only in all things, and degrees, but in all times, and say thus: Do this and live; and if thou do not this, thus, thou must die: and there is no remedy but this Law, if it be ma●e the rule o●●udgment, as God might have made it. The Law of God Redemeer, saith, Though thou hast sinned, and dost sin, yet if thou return by the power of my grace▪ and believe, thou shalt live, and not die. Though thou art guilty, and liable to punishment, and the same lie upon thee in part, yet upon these conditions, the penalty may be removed or prevented. Some of the sins forbidden in the Law of work are the same materially with those forbidden in the Gospel, and so are some of the duties: yet they differ formally (if we speak after the manner of the Schools.) This you have heard before. For any s●n after it once put on the notion of impenitency, by delay and neglect to return, it presently begins to be a sin against the Gospel. And such are all sins committed, after the first promise of Christ. Such was the Murder of Cain, the corruption of the old world, the filthiness of Sodom, and all the rest mentioned in the book of God, from Gen. 4. to the end. So that all the penalties, as that of Cain, the old World, the Builders of Babel, and the rest were penalties as threatened by, so inflicted for the sins against, God Redeemer. All this is evident from the books of Moses, and all the Prophets, which speak to men as sinful, promise Christ, forbid impenitency, Preach, and urge repentance, and make all penalties removable upon that condition, which could not have been done, if sin and penalties had been looked upon according to the Law of works. Therefore it's in vain to argue that, because, as the Law of Works commanded love to God, love to Neighbour, did forbid Idolatry, Perjury, M●rder, Theft, &c: did threaten death, and punishment for these sins, so the Gospel commands the same duties, forbids the very same things, threateneth the same penalties, and promiseth life, that therefore the Law of works continueth, especially the Moral Law. For the precepts, prohibitions, promises, threats of the Law of works, and the Law of grace, come under different notions. For an instance we may amongst many places single out this one: Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon, Esa. 55. 7. The Law of works saith, Be not Wicked; Sin not at all: The Law of Grace saith, Though thou hast sinned, and art wicked, yet forsake thy wicked way, and return unto the Lord, against whom thou hast sinned. The Law of Works saith, Thou hast sinned, and must die: I have no promise of life or Pardon for thee. The Law of Grace saith, though thou by thy sin hast deserved to die, yet upon condition of repentance, and return, thou shalt be Pardoned and live. I touch more often upon this point, and here stand more largely upon it, because some will take no notice of it; others, who are sufficiently informed, are hardly persuaded of this difference, and the abrogation of the Law of Works, which to a guilty person denies all possibility of salvation. To come nearer to the intended Scope, §. III These punishments may be distinguished. 1. In to those of loss and pain: Because some deprive us of that good we have, or may have: Some vex us with some evil, which either lies upon us, or threatens us; Some do both; But this is a general distinction, and agrees to punishments in general. 2. They may be distinguished in respect of the principal cause, or instrumental: For some are from God immediately: Some are inflicted from him by some of his Creatures, as by fire destroying Sodom, by the water drowning Pharaoh, by the earth swallowing up Dathan and Abiram, by the Pestilential vapours of the air infecting many thousands, by Wild Beasts, Locusts, Cater-pillars, Frogs, and other animate, or inanimate Creatures, by Angels good or bad; and God punisheth man by man, and that many ways. For all the just judgements, and penalties inflicted by humane jurisdiction, are punishments of God, who judgeth amongst the Gods, and rulers of the earth. Many times the unjust judgements of man are the just judgements of God. For man may be adjudged unjustly to death in a cause wherein he is innocent, and yet justly suffer that death from God for some other Crime, whereof he is guilty. 3. They may be distinguished in respect of the subject, whether single persons, or societyes; less or greater. A single person may be the subject of these punishments, in respect of his goods, his body, his person, his Soul. A society may be considered as one body in respect of itself, for the present, or jointly with posterity for time to come. There are penalties proper to Families, to Cities, to Vi●inityes, to States, and whole nations, wherein they are involved at one time: There may be penalties transmitted, from Parents to their Families, as from Gehezi to his posterity; and so likewise from Joab, and from Judas; and so from States, and other Societyes▪ But I spoke before particularly, though briefly, of the punishments, both of Civil and Ecclesiastical Polityes. 4. The punishments may be distinguished into ordinary and usual, incident to the generality of Mankind, or extraordinary. For the punishment of Cain, the old World, Babel's builders, Sodom, Lot's Wife, and such like were extraordinary and rare; and so will be the burning of the World in the end. But 5. The principal distinction of punishments is that of Temporal and Spiritual: and by temporal, I mean all such as are different from spiritual: The one deprives men of the comfort and happiness, which we may enjoy in this life, and the other touch a man more nearly, and tend more directly to his eternal misery hereafter. The temporal punishments of single persons are easily known by the History of the Scriptures, and others Writers, and especially by God's threatenings against the Jews for their disobedience, Levit. 26. and Deut. 28. which, though they had some special reference to the Law, and the Jews; yet are incident to all, even those that live under the Gospel. The greatest punishments, §. IV and most to be feared, which men do suffer in this life, are spiritual. When it's said, The Wages of sin is Death, Rom. 6. 23; By death, is meant not only that death which is separation of Soul and body for the time, and all the forerunning miseries of this life, but all kind of punishments, and especially spiritual: because death in that place is opposed to eternal life, which is an aggregation of all spiritual mercies. If we should follow the order of time, than all the spiritual penalties inflicted by God, and suffered by man since the first promise of Christ for the sins following, are reducible to this head; as the rejection of cain's offering, his excommunication, the Rejection of the greatest part of the World, before the flood, as being the Sons of men, and separated from the Sons of God. After the flood, seeing all first in Noah's person, then in his family had the Word, and other means of conversion, yet the greatest part of them for Apostasy were punished with the loss of these means, and were left without the Oracles of God, the promise of Christ, and the power of the restoring Spirit, and this punishment lay many years upon their posterity, continuing Apostates. After God had singled out the Posterity of Abraham by Jacob, and renewed the promise unto them, and continued the means of conversion in that nation, the rest of mankind being rejected, were called Heathens. Yet to these he left the light of nature, and some remnants of the truth continued from their first Apostate-Parents and Ancestors, by tradition; and some, if not very many, had not only a possibility, but opportunityes to be Proselytes, and so incorporated into the Church of the Jews. Yet these did generally, not only neglect these opportunities, but held the truth in unrighteousness, lived contrary to the light of nature left unto them, and worshipped the creature above the Creator, God blessed for ever. And for this sin God gave them up to vile affections, delivered them up unto a reprobate mind, whereby they became full of all unrighteousness: and this was that fearful judgement, and penalty whereby all hope of Salvation was taken from them. Their sad condition is described unto us, not only at large, Rom. 1. from verse 18. to the end: but briefly, yet fully, Ephes. 2. 1, 2, 3. 11, 12. The taking away the Word, and the Spirit of grace, and sending upon them the spirit of slumber, was also the punishment of the Jew, after they refused their Saviour, and rejected the Gospel. But to proceed to the particular degrees of these punishments, §. III according to the different nature and degrees of sin, against the Law of grace, and the Lord Redeemer, we must distinguish, of persons never sincerely converted, and ●o regenerate; and of such as have been truly regenerate, and are entered the state of justification. Amongst those who were never truly regenerate, some reject, some receive the means of conversion; and their punishments are inflicted in this life, or after death. For here I speak not of Heathens, which never enjoyed the means, neither can say that they were tendered unto them. For such as to whom God sends his Messengers, and by them offers the means, their sin if they reject them is Rebellion, and they refuse to submit themselves to their Lord and Saviour: These say, We will not have this man reign over us, Luk. 19 14. Their punishment is this for the present, that they shall be accounted enemies, be devoted and de●●ined to final and utter destruction, verse 27. Such must be sure, and they must certainly know this, that the Kingdom of God came nigh unto them; and their Condition shall be very sad, and woeful. For Christ himself saith▪ that it shall be more tolerable in the last day for Sodom then for them, Luke 10, 11, 12. Others receive these means, and proceed to profession, and several degrees thereof, but do not proceed to perfection and sincerity. Some will hear the word, but not receive it into their minds, to understand the very principles, and fundamental Laws of this Kingdom. Their punishment is; that as they will go no further with God, so God will go no further with them, but denies unto them the Spirit of illumination, leaves them blind as he found them, and suffers Satan to take the Word from them, Luke 8. 12. Some receive it so far, as to understand it, but are not willing to do it: Their punishment is this: that God will not make it further effectual to promote their spiritual happiness, and they are left (as the former) to Satan, to take it out of their hearts, lest they should be ieve, and be saved. And though these may receive the Spirit of illumination, yet they receive not the Spirit of Conversion. Some receive if only into their understandings, but not into their hearts, so as to delight in it; and to do something commanded, and obey it in some degree: but either, for fear of adversity▪ or love of the World, and the Cares of this life, they bring no fruit unto perfection, but either deny the truth, or receive it not into an honest heart. Their punishment, is this: That the Spirit of conversion, sanctification, and Adoption is denied unto them, whilst they are such; but they remain under the Power of Satan, the dominion of sin, and in the state of Damnation. Some continue for a longer, or a shorter time in this imperfect condition, and in the confines of these Kingdoms of life and death: and though God be patient, and calls for an honest and good heart, yet they deny it, and at length the time of grace allotted by their Saviour is expired, and then the things which belonged to their peace, are hid for ever from them, and the gates of mercy and eternal life are shut against them, Luke 19 42. The last sin is Apostasy of such as have received the knowledge of the truth, have been convinced of the same, escaped the corruption that is in the World through lust, have tasted some joy and comfort in their Saviour, yet turn back to their Vomit, and Wallowing in their former sins; or deny the Lord who bought them, or do not only deny him, but blaspheme him, and persecute him in his Members. The punishment of these, is; that God suffers the unclean Spirit with seven other spirits worse than himself, to enter and keep possession; and so the end of that man is Worse than the first Math. 12. 45. And it had been better for them never to have known the way of righteousness, then after they have known it to turn from the holy Commandment delivered to them, 2 Pet. 2. 21. There remains no more sacrifice for sin, but a certain fearful looking for of Judgement, and fiery Indignation▪ which shall devour the Adversaries, Heb. 10. 27. They cannot be renewed to Repentance, Heb. 6. 6. So that they make Repentance and Salvation plainly impossible to themselves. Such is the Punishment of them who blaspheme the Holy Ghost. Though many of these may live a while in worldly Peace, yet their case is miserable, and so miserable as no Tongue of man can express, and God delivers them up unto security, till they suddenly sink into Hell; or, before their end, awakes them, and they become desperate, and the flames of Hell begin to kindle, and rage in their hearts, and so intolerably, that some, with Judas, murder themselves. The Sins, §. VI deserving these Punishments, formally considered, are Impenitency and Unbelief. Impenitency is a continuance in Ignorance, or Error, or other sins against the means and motives of Conversion: and it's the same with Blindness and Hardness of Heart which admit of many degrees, according to the means, greater or lesser, or continued a shorter or a longer time; or according to the Malignancy of the Heart, which may be more or less. Unbelief is a refusal to receive Christ upon those terms God doth offer him. After a time of Mercy, wherein God calls us to Repentance, misspent; Impenitency and Unbelief, which before were Sins, may become Punishments. The Punishment of these Sins is denial of the Spirit, either sufficiently to prepare them, or convert them, and so justify them. From some of these he takes the Word: To some of these he continues the Word, and denies the Spirit: To some he grants the Spirit for some degrees of Preparation, but not of full Conversion. From some he takes away the Spirit wholly, and delivers them up to Satan. And this denial of the Spirit is the heaviest Judgement that God inflicts, or man can suffer, in this life; when men shall hear, and not understand; see, and not perceive; to have their Hearts made fat, their Ears heavy, their Eyes shut, lest they see with their Eyes, and hear with their Ears, and understand with their Hearts, and convert, and be healed, Esa. 6. 9, 10. and Act. 28. 26, 27. As the State of impenitent Sinners, §. VII upon their death, doth alter; so their Punishments, different from the former, do begin: and they suffer in another kind, and their condition, being miserable, becomes unalterable. The day of Grace with them (if not before, as it is with many, yet surely then) is passed: No place for Repentance will be found: No Prayers, Tears, Intercession of Saints, and Angels, or any other means, can do them any good: Their Conversion and Salvation become irrecoverable and impossible. Death, which in itself is a Curse (yet by the Wisdom and Mercy of God in Christ, to the faithful, is a door to Eternity of Bliss, and an end of all their Misery) is the beginning of their greater Woe; and though it doth not wholly take away their Being, yet it deprives them of all hope of a better Being. Their Bodies are laid in the Grave, or left upon the Surface of the Earth, for a prey to Fowls, Dogs, wild Beasts, or hurled into the Deep, or howsoever, dissolved and turned into dust, are reserved for greater Torment. Their Souls, departed from their Bodies, are forsaken of God, not received by Christ, not guarded by Angels, nor carried into Abraham's bosom, and are left as a prey unto the Devils: and into whatsoever dismal Lodging they are brought, or in whatsoever woeful Region they wander, as, in this life, they had no faith in God, no Union with Christ, no heavenly Consolation of the Spirit; so now they are destitute of all peace, and joy. And it's not the least Torment to remember that once there was a day of Mercy, and Grace, an Opportunity of obtaining pardon, or at least a power to have lessened Sin, to lessen the Punishment; yet now that day is past, and that Opportunity neglected, is for ever lost. They are in the same condition with the Devils, and reserved, (as it were) in chains, unto the Judgement of the great Day. This certainly known, and continually remembered, continually torments. In consideration of which woeful estate, it highly concerns all, and every one of us, whilst it is said to day▪ if we will hearken to his voice, not to harden our hearts, lest God swear in his wrath that we shall never enter into his Rest. We that live in the last days, and enjoy the Ministry of the Gospel, have not only many a fair Warning, but many a fearful Example represented before our very eyes. These are the Punishments of the unregenerate, §. VIII which they suffer before the Resurrection: There are also Punishments which God's own Children, after their Regeneration, and beginning of the estate of Justification, suffer in this life. For as they have their Negligencies, Ignorances', Failings, and sometimes their grievous Sins; So they have their Punishments accordingly. For the most just God, who is most holy, and of purest Eyes, will in no wise allow of Sin in his own dearest Children. For, though his greatest design is to save the sinner, yet he will punish, and destroy the sin. As, the greater their diligence, care, and zeal shall be, the greater their peace, joy, and comfort, shall prove; So, if they offend, be negligent, careless, cold, the less Communion they shall have with their God, and the greater their doubts, fears, troubles, griefs, shall be. And these spiritual Desertions of their God, and the withdrawings of the Spirit, are sad and heavy Judgements. How great must their discomfort needs be, when God doth hide his face, Christ standeth at a distance, and the Spirit doth not appear. This is evident, from the many doleful complaints and lamentations of God's Servants, and dearest Children. They suffer many temporal Afflictions, in their Persons, Goods, Families, Children, near Relations besides. For they are many times chastened of the Lord, that they should not be condemned with the World, 1 Cor. 11. 35. The Sword departs not from David's house, and his Children wrong and murder one another, for his crimes of Adultery and Murder. Yet these, though grievous, were not his most grievous and greatest Punishments. The sting of sin, and guilt thereof, doth deeply pierce, and torment his Soul; the sanctifying and sealing Spirit was abated, and in a great measure withdrawn; as his divine Virtues, so his blessed Comforts were almost reduced to a spark raked up in the ashes; and if God had not in due time, out of depth of Mercy, revived it, What had become of him? What his case was, we may easily understand, by Psal. 51. at large; especially by that earnest Petition, Create in me a clean Heart, and renew a right Spirit within me. Cast me not away from thy presence; and take not thine holy Spirit from me. Restore unto me the joy of thy Salvation, and uphold me with thy free Spirit, that is, Comfort me with the Spirit of Adoption. Psal. 51. 10, 11, 12. This Punishment Peter felt tormenting his Soul, when he reflected upon his Sin in denying his Saviour. And surely to find the Power of Sanctification, and spiritual Consolation, to abate in our Hearts, and the Vigour of it, for present, extinct, is an unvaluable loss, and an intolerable Punishment to God's Saints. Therefore we are advised not to grieve, or offend▪ the Spirit of God, whereby we are sealed unto the day of Redemption, Ephes. 4. 30. and exhorted to give all diligence to make our Calling and Election sure, 2 Pet. 1. 10. For the more diligent, watchful, zealous, constant we are in the Practice of holy Duties, the more our sanctifying power shall be increased; the stronger our Hope, the greater our Assurance, and the more abundantly our Consolations will ●low. Otherwise God being light will not communicate himself to men that live in darkness, nor to his own Children, but as walking in the Light. It's strange that Saints, and Martyrs, in the midst of flaming fire, and whilst under most cruel, and most exquisite, Torments, should rejoice with unspeakable joy; and in these Desertions, should be so fearfully dejected. Yet the cause is, God will not abate the least Jot of his Justice, when he shows the greatest Mercies. After the Punishments inflicted by this most just Lord, §. IX and King, upon single Persons, declared briefly; something must be said of the Punishments rendered to Persons associated, as such. These are considered, either in a civil Capacity making up the body of a civil State; or in an Ecclesiastical and spiritual Capacity, constituting a Church. The Punishments of civil States and Kingdoms, we may read, and understand, in sacred and humane Stories. And so great are the Motions, Shakes, made in these great Bodies throughout the World in all times, that we may easily understand, that there is an universal, and supreme Lord, and that there is one most high, whose Throne is in Heaven, that ordereth the Kingdoms of men, and disposeth all things in it, according to certain Rules of Justice, and Wisdom. It's a great Mercy of God to afford us civil Government, and to preserve the same: And though the benefit thereof be general, and extends to all Mankind, yet in the ordering, and establishing Commonweals, God hath a special care of the Church, and the Society of Pilgrims, and Strangers, here on earth, who seek eternal peace in Heaven, as Subjects, and Citizens, of an eternal State. This he continues, protects, and ordereth aright, by his almighty hand, and profoundest wisdom, in the midst of all the Tumults, Confusions, Ruins, Desolations of the Kingdoms of the World. These have their Beginning, Increase, Corruptions, Alterations, Ruins, and fatal Periods, not according to any certain Numbers or revolution of times, nor the motion and influence of heavenly bodies, and Aethereal lights, nor from the power, or weakness, the imprudence, or policy of man; but from God, according to the eternal rules of Justice, and Wisdom determined, and observed by him. Yet he doth all things in number, weight, and measure, most exactly, and in the execution of his Judgements ●●th the ministry of Angels, Men, and other Creatures. When States, that profess not the Gospel, shall govern negligently, imprudently, unjustly, and shall be corrupted, and Corrupters, and, especially, Persecutors of the Church; and when States, professing knowledge of the true God, and the faith of Jesus Christ, shall not only violate the Laws of Nature, but neglect to protect the Church, persecute the power of Godliness, under what pretence ●oever, become superstitious, idolatrous, profane, administer Injustice, Cruelty; be imprudent, negligent, unmerciful, vicious, and degenerate; then the Punishments, both of the one and other, shall be Famine, Pestilences, Seditions, civil Wars, foreign Invasions, Captivity, Poverty, Desolations, many other Miseries, and, many times, change of Government, or the Translation of the Power Civil from one People to another, and sometimes Anarchy, and a total dissolution of all order. God useth the Governors to punish the People, the People to punish their Princes, and sometimes the Sword of a foreign Prince, to punish or destroy both. And when no Justice can be had from men on Earth, he executes Vengeance, in some extraordinary manner, from Heaven. Thus it was in the beginning of civil States, and it shall be so unto the end of the World. God will have it to be so. To all these Punishments must be added, the loss of safety, peace, plenty, and all other Blessings, and Comforts, which God doth usually give to men by good Government. In the Execution of these Judgements, the great Lord respects no Persons; He punisheth many, as well as few; the mighty Monarches of the World, as well as the meanest Subjects. The ruin of so many royal Families, of so many large and potent Empires, and Kingdoms, might teach the Princes of the World to do Justice, and to fear this everlasting Judge. As there be civil, §. X so there are spiritual, and ecclesiastical Societies, which, as such, have their proper Sins, whereby they make themselves liable to those Punishments which God, from Heaven, inflicts upon them. This Church, which we call a spiritual Society, began in a Family, the first Family in the World, of Adam and Eve, being penitent, and believing in that Seed of the Woman, which should break the Serpent's head, which was Christ. It increased, and was enlarged in that Family by their Children, especially, Abel first, and then Seth: and as mankind was multipled, so it multiplied. And at length there was a separation of the Sons of men from the Sons of God; which Sons of God were, in process of time, so degenerate, mixed, and polluted, and the former Worthies, and Sons of God translated into a better World, that it was reduced again to that one Family of Noah. Yet the greatest part of the Posterity of that Family, who peopled the Earth, did so apostate, that a great part of Mankind was ejected, and excommunicated out of this blessed Society. And out of this great Body, God calls Abraham, and renews the Promise of Christ unto him, more particularly and explicitly then formerly he had done. He continues his Church, in a more special manner, in his Family, and entails the great Promise upon his posterity Isaac, and Jacob, and then in his Children, who being multiplied into a Nation, he brings out of Egypt, and settles them in the Land of Canaan, and encloseth them from all Mankind; makes them his peculiar People, continueth the great Promise unto them, trusts them with his Oracles, and gives them Laws, and Statutes, sends them Prophets, and takes special charge of them, till the Son of God was exhibited and incarnate. Yet these, with the Proselytes, had their sins, and according to their impenitency, besides their temporal, their spiritual Punishments. But when Christ was once come into the World, had finished the work of Humiliation, was exalted to the right hand of Glory, had poured down the Holy Ghost upon the Apostles, God calls the Jews first, than the Gentiles, and by them, commissioned to go into all Nations, he begins to gather a Church Christian: For they preach; the Jews and Gentiles bear, believe, profess their faith, and so are admitted as Subjects of God's spiritual Kingdom of Grace. As Disciples and Professors were multiplied in any City or Country, the Apostles, or their Assistants, and Commissioners, appoint Elders, and Ministers of the Word, over them, to take care of their Souls, for to conform the converted, and build them up, and perfect them that were converted, and convert others, for to enlarge Christ's territories. The Officers of Christ were extraordinary and ordinary; and some did plant, and some did water, but God gave the increase. And the Elders, and ordinary Officers, were trusted with the Word and Sacraments, for to dispense the one, and administer the other, according unto their Commission. After that not only People, but Ministers, were increased, and several Congregations settled under several Ministers, they begin to associate, and combine for Discipline, according to their Vicinities, and other conveniences. This was the beginning of outward Ecclesiastical Polities Christian: The end of this discipline was to preserve the several societies in unity, and Purity of Doctrine, an worship, to promote Piety, to prevent Errors, Heresies, Sch●m●s, Scandal, 〈◊〉 er●●●tion, and Idolatry; and so preserve them pure according to the first plantation of the Apostles, and institution of Christ. The power of this outward discipline was 〈◊〉 Virtually, in the whole body of the Church whether greater or less, associated into one body; but delegated for the exercise thereof in an orderly way, unto such persons as should be judged most fit, and able for that business. This power did extend to the making of Canons, constituting Officers, exercising Spiritual jurisdiction, in binding and losing on Earth, which should be made good in Heaven. All the particular Churches of the World on Earth at one time make up one body, §. XI and community Spiritual, subject unto Jesus Christ their Monarch: I say as one Universal body, its subject only to Christ. For as for outward discipline, we cannot find that Christ Instituted any Vicar-general, or erected any Court supreme in any one City, or place of the World. As God never made an Universal King, so He never made a Catholic or Universal Bishop. Men may fancy such a thing: But it's only a fancy, not a real truth, nor ever can be proved to be so. In the Church of Christ there are some living members, Real Saints, who ha●e a real communion with their head, and derive Heavenly blessings, and comforts from him; and these make up that which we call the Mystical Church; of which no Profane or Hypocritical Wretch can be a member. But in the Churches several, which we call Visible, and Instituted, there are good, and bad; sincere Believers, and bare Professors, and Hypocrites. And of these visible societies, I now intent to speak, when I declare the judgements of God inflicted upon the Churches. When Ministers, and People begin to neglect the duties of worship, are remiss in discipline, as the Church of Ephesus, Corinth, Laodicea, and many others were, fall from their first Love, Purity, Piety, abate in devotion, and the fire of their zeal is quenched. T●heir punishments spiritual, besides, their temporal are Persecutions from without, Schism, and Heresy from within. By the one the body is torn asunder, and by the other the members are poisoned. And as they abate in their duty, God abates in the powerful, and comfortable Workings of the Spirit: And if they continue in their sins, God in the end will wholly take away his spirit, and remove the Golden Candlestick; as He once threatened the Church of Ephesus and in it all other Churches in the like case. And He will send his Word and Messengers unto another People, and will let out his Vineyard unto other Husbandmen, which shall render him the fruits in their season: Thus He dealt with the Jew. Many times God brings in upon their Cities, an their Countries, where they profess the Gospel, but not Practise it, Cruel, and Barbarous enemies. Thus He gave the Northern, and Western Churches, and Nations to the Goths, and Vandals, who like a mighty deluge overflowed them, and like an impetuous stream did carry all before them. This was the judgement of the Eastern, and Southern Christians, invaded by the Saracens, and possessed by them from beyond Babylon, and Arabia, unto Barbary, and Spain; where they met the Northern Barbarians. In these latter days? How many Church's Christian, are swallowed up by the Turkish Empire, These were not merely temporal judgements, but spiritual: Because the enemies did not only invade and possess their Countries, but in many places deprive them of their Teachers, and the Gospel; the glorious light whereof is mightily darkened, as in ●ormer times; so in these latter days by that Smoke, and missed of Hell, the doctrine of the Alcoran, and that in many places of the World. This is a just judgement of God (which Christ avert from us) because they walked not in the light of the Gospel, when it so clearly shined upon them. And its one of the most fearful punishments of Christians to be delivered up to believe lies, and false doctrine in matters of Salvation. Yet Turks, and other mahometans do not profess themselves Christians, as we in this Western Corner of the World do. But amongst us, there be such as profess their faith in Christ, who yet are, in the just judgement of God, delivered up to superstition, Idolatry, and most dangerous doctrines, which have formerly been, and now are, dispersed into several Nations. We read, That because men received not the Love of the truth, that they might be saved: for this cause God shall send them strong delusions, that they should believe a Lie, 2 Thes. 2. 10, 11. Where we may observe, 1. The sin, which is, Not to receive the love of the truth that they might be saved. 2. The Punishment; God shall send them strong delusions, that they should believe a lie: For when God doth take away his Spirit, from such as enjoy the word of God, which they will not believe and practise, it's an easy thing for the Devil to delude the wisest, and most learned in matters of Religion: and then there is no Doctrine so false, and absurd, which man so deluded will not believe. This hath been confirmed by experience of former times, especially in that Temple, or Church, wherein the Son of Perdition, shall exalt himself above all Civil, and Ecclesiastical powers. The seat of this Wicked one must be some eminent City, so the Scripture tells us: and this City shall be called Babylon in a mystery, and stand built upon seven hills. Some say, that Constantinople which was called New-Rome, is so. Yet that cannot be it: Because it must be that City which did Reign over the Kings of the Earth, when John received the Revelation from Heaven, and that was not Constantinople, which was obscure at that time. The Character of this Whore was, 1. That She made the Nations of the Earth drunk with her cup of fornication; And 2. She Herself was drunk with the blood of the Saints, and the Martyrs of Jesus. Fornication is Superstition, Image-worship, and Idolatry: The drinking of the blood of the Saints is the persecution, and murder of all such Christians, as shall refuse to acknowledge Her power, and to receive Her abominable and Idolatrous worship. Lest any therefore should be ignorant what City this is; The spirit informs us, 1. That it's a City which professeth Christ. 2. It's the seat of the Son of Perdition, arrogating Supreme power not only in temporals, but spirituals. 3. It's Idolatrous and Superstitious; worshipping of Images. 4. It sheds the blood of such Christians, as will not acknowledge Her power, and drink of Her cup of fornication. 5. It's a City that was built, and once stood upon seven hills. 6. It Reigned over the Kings of the Earth, in the times of John the Divine. 7. It's a City that boasts of many lying signs, and wonders, and believes lies, & receives false Doctrine. That this City, and the man of sin therein should continue so long, have so great power, delude so many Nations, infatuate them, seem to be holy; profess herself the Mother of all Christian Churches; the Temple of God infallible, and that society out of which there is no salvation: is a spiritual judgement from Heaven, and far greater than the Invasion of the Saracens, and Barbarous Nations; yea, than the damned Doctrine of the Alcoran: For that in many things is gross, ridiculous, and absurd; In this Mystical Babylon, the grossest errors put on the Vizard of saving, and infallible truth; the most abominable superstition of zealous devotion: the greatest pride of deepest humility; and he that beareth the title of Servant of Servants, will be the Lord of Lords. Besides, all the transcended prerogatives of this Church as of Supremacy, Infallibility, Authority above Scripture, are maintained by the choicest wits of greatest Scholars. And their Sophisms are so effectual, that not only the ignorant sort of people, and silly women, but persons of greatest power; the Princes, and Potentates of the Earth, men of most excellent parts, profoundest Learning and Policy, are enchanted and bewitched by this great City. This is one of the greatest trials of Christians, and the Church of God, that ever came upon the World. And if we Seriously consider, we may easily understand that it's God alone, who preserves us in the truth: And all such as love the truth, and endeavour to practise it, according to the plainness, and simplicity of the Gospel, may expect this blessing from Heaven, even in the midst of these most dangerous times. This is a fair warning to us all, who enjoy the Scriptures, and therein the word of God, to take heed lest we live unprofitably through our own neglect under the means of salvation. For if we do not seriously attend unto the saving doctrine of the truth, and give all diligence to practise it so far as we know it; it will be just with God to suffer Satan to delude us, be a lying spirit in the mouths of our Prophets, and to give us over to believe lies, errors, heresies, as we see it come to pass with many amongst us at this day. By the former sins, and neglect of our duty, we do not only lose all the benefits, and comforts, which God hath promised, and we might enjoy in a well constituted Church, reform in Doctrine, Worship, Discipline, according to the word of God, but also make ourselves liable to the former punishments and all others, which God hath threatened against us in his Book. It's the great and unspeakable mercy of God, §. XII which signifies his tender care o● our poor souls, that he will make known unto us, what glorious rewards, we upon obedience to his Laws may expect from him, and what fearful punishments will follow upon our disobedience, and impenitency. The Lawgivers, and Rulers of the World think it sufficient to publish their Laws once enacted; and to leave every man to take notice of them, or neglect to do so at their peril. But our gracious, and most merciful Lord sends his Messengers continually time after time, to teach us his Laws; to call them to remembrance often, and by them to reprove our sins, exhort us to obedience, and repentance, and daily to set life and death before us; So unwilling he is to punish, so willing to reward: And the use we are to make of all the punishments recorded in Scripture, both as threatened, and executed, we may learn from the Apostle: For what he saith of the judgements executed upon Israel, is true, not only of all the rest written in Scripture, but of all those, which we ourselves both hear of, and see, and of those we read of in other Histories. They all happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the World are come, 1 Cor. 10. 11. God by them speaks unto us in this manner: Avoid such sins, and you shall escape such punishments; But if you will sin, as they did, ye shall suffer as they did. And we upon whom the ends of the World are come, should be more careful to avoid sin; because as we have more examples to warn us; So if we sin, our guilt will be the greater, and our punishment the heavier. And though these punishments be a reason, yet they are not the principal, why we should take heed of disobedience. For a wicked man may fear to sin because he fears to suffer. But such is the love of God, of goodness, justice, virtue, in the regenerate, that they hate sin, because it's so base and unjust in itself, and so offensive to their Heavenly Father. CHAP. XXI. Some Rewards tendered by God, before the Universal Judgement; as, taking out Stony Hearts, Writing his Laws in them, etc. THe Scriptures many times speak of rewards before Punishments: §. I especially in such places, as describe the final Doom; yet here I have changed the order, and that for several reasons, and have first declared the punishments, and now proceed to the rewards. And in this place I take Reward for any mercy, and blessing of God, which follows by Divine ordination, according to promise, upon the performance of any duty required by the Laws of God-Redeemer. And as the proper, and formal object of punishment is disobedience to the Law of Redemption; So reward looks at obedience, performed according to that Law: and the subject immediately capable thereof is the penitent believer. Yet no man by obedience, faith, repentance can merit any thing at God's hands: For all rewards given to sinful man, are merited by Christ; and only upon his merit, and God's promise, the obedient derive their right unto them. God cannot be bound to reward either man or Angel, though innocent, and perfectly obedient, except by promise he bind himself; How then can he any other way be bound to sinful man? So that it's hence Consequent▪ that though man perform his duty, yet the reward is free. These rewards are either Temporal or Spiritual: For (as you heard before) Godliness hath the promises (that is) the rewards promised, of this life and that which is to come; whether they be deliverances or blessings. We may understand by the holy Scriptures that God did not only promise, but gave unto his obedient Children in all times, even Temporal rewards, and not only blessed them with earthly blessings, and upon their prayers delivered them out of afflictions, and their enemy's hand; but also upon their repentance, either removed, or diverted by way of prevention, Temporal judgements. And because these are many, and may be easily understood by the promises, I pass them by, forbearing all further mention of them in this place, either as they are proper to single persons, or to Societies. For so Cities civil have their proper blessings, if they be just, and well ordered; as safety, peace, plenty, prosperity, victory over their enemies, and help and comfort from their confederates, and allies. Neither will I enlarge my discourse with a debate, whether heathens, and others out of the Church, may not obtain from God temporal rewards for their moral Virtues. That God doth bless them Temporally for their justice, and other deeds virtuous in that low degree, is evident. Neither will I inquire how far, Ahab, and other unregenerate persons, by their humiliations, and repentance, such as they are, may prevail with God to avert, or put off judgements. It's very certain, he is mightily inclined to mercy, and will encourage the least degree of goodness in any Person. He prevents us with many blessings, and doth many things even to the great sinners, which he was in no wise bound unto: He is willing that sinful man should love him, and live: for he takes no pleasure in our ruin and misery, for that's his strange work, and not so suitable to his gracious disposition. Rewards spiritual are the principal, §. TWO and to these I proceed, whether they be proper to single persons or societies, and Churches. There be some indeed which a society as such may enjoy, for a society doth add unto our happiness, both on earth, and in heaven. If a Church as a Church shall be obedient, her reward no doubt will be Gods special protection, the continuance of the means of conversion, and confirmation, plenteous store of the gifts of the Spirit, and other special favours. To know these, we must consider the promises God hath made to the Church, as a Church, and especially a Church obedient: The principal whereof may be observed in his promises to the seven Churches of Asia. For there is hardly any Church, that is not fearfully degenerate, but may be found in the same condition, and case with some of them. Yet because most of the rewards there promised are such as single persons regenerate may enjoy, I therefore single out some of the principal of them. Before I can enter upon particulars, §. III because it's properly a reward that follows upon duty performed, I must show what is necessarily required, and to be presupposed before the performance of any spiritual duty. For there is some mercy wherein God must of necessity prevent us before we can serve and obey him, so as to be capable of a spiritual reward. God made men, and so Angels at the first righteous and holy, before they could do any acts of righteousness. And when God at the first promised Christ, and commanded men to repent, and believe in him, in that very promise was included a promise of the means of conversion, without which man could never have believed, so as to have benefit by Christ. It's true, that man by a demerit antecedent may lose these, as the first Apostate Gentiles, and afterwards the unbelieving Jew caused God to take these from them: But no man by any duty, prayer, or such means can merit them, no nor obtain them. For God in these mercies must preven● man, because without them it's not possible for any, especially such as have wholly lost them to perform any spiritual duty; in this case God must needs say, I am ●ought of them that asked not for me, and am found of them that sought me not, Esay. 65. 1. For no man by the light of nature, especially so much darkened in man, doth ask for God, or seek him first. God must first seek us before we can seek him. As God loved us first, and gave Christ for us when we thought of no such thing; so he calls us first, before we can do so much as call upon him for spiritual mercies. And it was a great mistake in Pelagius to think that if man did any good, though but by the power of nature, God was bound to reward him, and that necessarily: For this was his great error (as some tell us): So it's no less an error to assert that there can be in any man (meritum ex congruo) to deserve the first spiritual rewards. The one takes away grace, and the freeness of God's spiritual mercies; the other, preventing-grace. Such men as these little know themselves, and their condition by nature. These means of conversion are the Word, and the Spirit: The word must inform, the spirit must reform us: For we are both blind & impotent. We have no spiritual knowledge of Jesus Christ by nature; no active power to do so much as effectually desire him. The word alone is not sufficient without the spirit; the spirit without the word will not ordinarily do any thing. The word concerning man's ●in, God's love, Christ's redemption, man's duty, as it is an outward revelation, written or spoken, cannot penetrate the heart of man. Something it may teach and something it may move, and work upon a man, that attends unto it, and by natural reason considers it. But this is nothing to purpose. Whether God concurs with any measure of his preparing Spirit, with the first publishing, or making known his word by man to natural man, is hard to determine. He may do so if he please: and there can be no doubt thereof. Yet if he do, I think its a special, if not an extraordinary gratuity. But this is certain that man is bound to this duty of hearing, and attention to the word first spoken unto him. And besides if any man will neglect this duty at the first, or to do any thing in this kind, which by nature he can do, God may justly both deny the Spirit, and also take away his word for ever from such a person. To allege in this point that of our Saviour; To him that hath it shall be given; that is to him that useth that power, which he hath, God will give him more, and reward him, is to little purpose: For our Blessed Saviour is not to be understood of that power, which man hath by nature; but of some stock, or talon of grace, which He his Lord and Master had given him. And suppose it were true, that to him that doth (Quoth in se est)) what he can do, more shall be given him; Yet 1. No man doth what he can do by nature. 2. Nor can do any thing in spirituals without grace. 3. Though he should ever answer man in this kind, Where do we find that he hath bound himself by promise so to do. Men may talk at random this, and that; yet the Cross of Christ was such a doctrine, as neither Jew nor Gentile could by nature digest: It was to the one a Stumbling block, and to the other foolishness, though some of them might be of exquisite and highly improved natural parts. This doctrine is God's Wisdom in a mystery, and so hidden, that it poseth the great wits, and profoundest learning of the World; and if Paul himself had not preached it in demonstration of the Spirit, and power, it had taken little effect. It's far above nature. God must give man so much of his Spirit, as he may see the want of the Spirit, before he can pray for the Spirit so as to obtain it for conversion, and consolation. The first duty that man being instructed by the word can perform, §. IV is, Hearing the Word. Yet there be many kinds of hearing, and many degrees thereof: neither is any kind of hearing such as upon which faith doth follow. For when the Apostle saith, That faith is by hearing, he intends some special hearing, which requires a due preparation, of the heart antecedent. For when a regenerate person hears the Word with an unprepared heart, he shall find little effect: neither can man hope for a benefit by the Word, when he doth not hear it in due manner. A man may hear the Word with attention, and he may hear the Word without attention. He may hear, and forget; hear and remember it. He may hear, and consider, with application of it to himself; He may hear, and neither seriously consider it, nor rightly apply it. He may hear for knowledge, or some other end only; He may hear for practise, and real practice. He may hear it as the Word of God, or not as the Word of God, but of man. He may hear it so as to obey the commands, and to do the duties commanded, to avoid the sins prohibited, to trust in the mercies promised, to fear the punishments threatened, He may hear it as casting away all filthiness, and superfluity of naughtiness, and with a meek heart; and he may hear it another way. Though notwithstanding the Word may be heard many and several ways; yet these things are certain, 1. That a man is to hear the Word of God according to the best power natural God hath given him, and to proceed so far as a natural Moral Heathen may do. 2. Whether there be any promise of further grace to be given upon this performance or no; yet if he neglect to do what he can in this particular, its just with God to deny any further grace, then that which hath been granted, the teaching of the Word. 3. That the Word of God ought to be heard as the Word of God. 4. That it's never heard as the Word of God, so as to assent to the truth, and consent to the practice of it effectually, without the power of the Spirit going along with it, and carrying it close to the heart. 5. One effect, if not the first, which by the Word, God works upon the heart of him that useth the means of conversion aright, is, to make the heart sensible. For by nature it's senseless, stupid, stony. And this is one promise of God to put a new Spirit within us, and to take away the stony heart out of our flesh, and give us an heart of flesh, Ezek. 36. 26. This is not to give us a new soul; but a new quality, another disposition of the Soul, different from that which we have by nature. And even in this work as he maketh use of our senses, so he doth of our natural reason, and wit. He, by illumination, and inspiration, takes away the blindness of the understanding, which naturally cannot judge of spiritual things, as spiritual represented by the Word; and the stupidity of the Will, which doth not, cannot, relish, affect, heavenly and spiritual things, so as to be moved by them effectually. Because the word finds the heart of man under the guilt and dominion of sin, §. V and his corrupt lusts, therefore one of the first things man is made sensible of, is, his sinful and miserable condition. Upon this the heart begins to bleed, grieve, smart, as being deeply and mortally wounded. And it may be God doth not at the first represent unto man all his sin, but it may be one, and the same principal, or more predominant, or some other; nor discover all the punishments due, but some few, or one, especially the eternal. This may be called that part of judgement which we term to be Conviction upon Summons, and a charge, and the same confessed. For when God hath thus made the heart of man sensible, he is convinced, confesseth, accuseth, and condemneth himself. And though at the first the work begins with the apprehension and sense of one sin, yet afterwards he begins to see his sins to be many and heinous, and so his condition to be very miserable. And in this case a man may continue a longer, or a shorter time as it shall please God: and this his sad condition is sometimes made more sad by outward afflictions, or inward terrors, or both: and all this while the sinful wretch is in danger of despair, if God prevent it not by restraining Satan's rage, who then will be very busy. Yet God gives man no occasion to cast away all hope; because he doth not at the first represent sin as unpardonable, but pardonable, nor the punishment as unavoidable, but avoidable. Some say this is done by the Law, and they mean the moral Law, discovering unto man his sin by the precept, and his misery by the commination: But 1. God doth not use only the moral law, but all other laws, or any law in force, and he maketh use of the History of the first sin, and ●all of man, nay of the sufferings, and death of Christ, of his judgements executed upon others. 2. No man ought to preach the law of works unto sinful man as in force: for that makes sin unpardonable, and is the high way to cause despair. He indeed that will only threaten death, and punishments according to the Law of works, and silence, and conceal the promise of the Gospel is a Legal-Preacher indeed, and can be no faithful Servant unto Christ in this work. 3. It's not the Law, nor any other Doctrine preached by man, which can break his stony heart, without the Spirit and power of the Gospel. That Doctrine which, used by God in this work is most effectual, is, the Doctrine of Christ Jesus crucified for our sins, and it must be the law of the Spirit of life, that must free us from the Law of sin, and death. In this sad condition, §. VI whilst man continues guilty, and convicted by his own conscience, at the bar of divine Justice, he will begin to cast about, and look on every side to see whether there be any help, deliverance, and hope of escape: and he finds nothing in himself, nothing in any Creature, no not in Angels to help him, and so despairs of any comfort in any thing excepting Christ, and so casts away all confidence in any other things: and with the Jews, pricked in their hearts, cries out Men, and Brethren what shall we do? Acts 2. 37. And with the Jailor, Sirs, what shall I do to be saved? Act. 16. 30. To this question made in the anguish and bitterness of Spirit, the answer is, Repent, and be baptised in the name of Jesus Christ for the Remission of sins, and ye shall receive the Holy-Ghost, Act. 2. 38. And, Believe on the Lord Jesus Christ, and thou shalt be saved, Act. 16. 31, This implies, 1. That the Sinner is Savable, and remission possible. 2. That Remission, and Salvation is only by Jesus Christ. 3. That the means to obtain both by Christ, is, repentance and faith. Upon this follows an appeal from the Throne of Justice, to the Throne of Grace, and mercy: Christ is pleaded; the guilty person offers the sacrifice of a broken heart, and bruised Spirit to the supreme Judge, and earnest suit is made, not only for pardon of sin past, but for power against sin for the time to come. And though man desires and endeavours to repent, and believe, and quiet his mind in Christ's merits, and Gods promises, yet he cannot do these things to purpose, nor any man in the world can give him effectual comfort by the application of the promises, till God put his laws in his mind, and write them in his heart by his Divine Spirit. Thus to do is a work of the Divine Spirit, who alone can write immediately, and imprint the Divine precepts, and promises of the Gospel upon the heart of man; and so give him a divine power to repent, to believe, to understand, to do the Laws of God, and apply his promises. The word now is no longer only in books, or in men's mouths, or in their ears, but also in the heart. Yet it's here to be noted. 1. That this great promise of the Gospel is not absolute, as though God pre-required no duty to be performed by man. 2. That he doth not this work without the word both taught, heard, and learned. 3. That this Law is not fully and perfectly written in any man's heart, in this life. 4. That therefore the most illuminated, and sanctified man in this life hath need of the written Word. This is not any precept, or promise of the Law: it's a performance of a promise upon some precepts performed, and so an act of judgement, and the same not a bare sentence pronounced out of man, but executed in the soul of man; and not a punishment, but a blessed reward. Upon this follows another performance, §. VII and that is repentance and belief, and the same of a far higher degree than can be performed by any strength natural, and moral: They are divine and supernatural, not performed by any acquired power, but by a strength from Heaven. For in writing these divine precepts in the heart of man, God himself so immediately speaks to man, that he receives the Word of God, as the Word of God indeed, is taught of God, drawn to Christ, and comes unto him, never to depart from him again. I will not deny but there may be some supernatural illumination, and alteration in the heart of man, and some comforts thereupon in an heart not fully humbled. But for God so to write his laws in our hearts, as to cause us to walk in his statutes, and keep his judgements to do them, and that sincerely, and constantly, Ezek. 36. 27. is a far higher degree of grace in Christ, and the duty performed thereupon is far more perfect, and excellent. In this repentance and faith there are several branches. The 1. Is a sincere and total submission unto Christ alone, as our only Saviour, and to God as our only Lord, and Redeemer by him, and so we take him to be our God. The 2. Is total reliance upon God as our Redeemer in Christ Jesus dying; and rising again for us. 3. An engagement with the whole heart, unto the obedience of his commands, and to be his people, his loyal, and obedient subjects. And because this duty is a return unto our God formerly forsaken by us, therefore it's called Repentance: And because it's not only a belief of his truth, but a reliance upon his promises, it's called Faith. By this we turn from darkness to light, and from the power of Satan unto God. The reward that follows upon this, is that God will be to us a God, and we shall be to Him a people; Heb. 8. 10. This is our admission of us as subjects of his Kingdom, wherein as we must perform duties, so we shall enjoy privileges. This makes us one with Christ, ingrafts us unto him, so as we become his living members, and derive from God by him all grace, and peace, and saving blessings. But of this there are degrees. 1. We have Christ as our Saviour, and Redeemer. 2. A right unto the mercies merited by him, and promised by God in him. 3. Some degree of possession and enjoyment of them. 4. In the end a full communion with God the Father, and Jesus Christ his Son, so that our joy is made full. Before I proceed to the next benefit or reward, something must be observed, both concerning this duty, and this reward. 1. The repentance, faith, and submission unto God Redeemer in Christ is in consistent with the habitual dominion of any sin. 2. Though it be such, and therefore sincere, yet it's not perfect, but admits of degrees, and must increase until we come to perfection. 3. They do not look at any particular promise of God, or office of Christ, or benefit merited by Christ, but at God Redeemer in general, as the fountain of eternal life, and all benefits conducing thereunto, and at all the offices of Christ, and all the merits of Christ, even at whole Christ, as by whom God will give us this eternal full salvation. 4. Yet they virtually include, and are the root of all particular acts to be terminated upon particular promises, offices, merits. Concerning the reward. 1. The estate of such as have received, it is inconsistent with the estate of such, as are under the dominion of sin, and liable to the condemnation unto eternal death. 2. As the duty, so the reward is imperfect at the first. 3. It's no particular reward, as of justification, or reconciliation, or adoption, or the rest formally, actually, and particularly considered, but virtually all. For we have God to be our God, whole Christ to be our Saviour, and be in Christ, Christ is in us by his Spirit. And whereas formerly the Spirit was in us to prepare us, now he as the Spirit of Christ our head, is in us to abide, and constantly to sanctify and comfort, and seal us to the day of Redemption. And the first reward upon this faith, having received Christ, and God received him as a member of Christ, is Justification, a reward, The great reward. CHAP. XXII. Of Justification by Faith in Christ. Justification is a reward of God Redeemer, whereby he justifieth a sinner believing in Christ, §. I as having by his blood satisfied Gods justice, merited remission, and making intercession in Heaven, according to promise; or as being the propitiation for sin by his blood, and pleading this propitiation before his Father's Tribunal in Heaven. In which words, we must conder, 1. The Judge. 2. The party judged. 3. The judicial Act, or the reward actively considered. 1. The Judge is God, but 1. Not largely as Judge of men and Angels, but as Judge of men. 2. Not as Creator, and Judge by the Law of Creation, and of works, but by the Law of Redemption, and grace. 3. Not as merely just though just, but as merciful. 4. Not as merciful in general, and (ex nuda voluntate) without any respect had to satisfaction, but as propitiated by the blood of Christ, and having accepted the propiation made by his blood. 5. Not merely as propitiated by his blood, but as moved by his intercession, which he makes as our Advocate in Heaven, not only pleading the propitiation made and accepted, but the repentance, and faith of the sinner, and the promise of him the Judge, before whom he pleads. 6. The Scriptures, in this judicial process, consider God as a Judge, and Christ as an Advocate: as may appear, Rom. 8. 33, 34. Heb. 7. 25. & 9 24. 1 Joh. 2. 1, 2. In which places Christ is made the propitiatour, and intercessor, or advocate. 7. Though God by Christ as King may pass this judgement, yet he must, before that act be passed by Christ, look upon Christ as propitiatour and intercessor as a priest; and ●uch he must be before he can be a Judge, and so looked upon, not only by God the Judge justifying, but the sinner to be justified, before this Judge proceed to pass and execute the judgement by his Son as King. For man must first be justificable by Christ a Priest, before he can be justified by Christ a King. The general nature of justification is a reward. It's a reward merited by Christ, as Priest, and Mediator, promised by God Redeemer, as a Lawgiver, and rendered by him as Judge upon a duty performed, by the Sinner to be justified: and this doth difference it from the retributions of punishment, according to the Laws of Redemption violated. The party judged, §. TWO and justified, is 1. Man. 2. Man a Sinner. 3. Man a Sinner believing. 4. Believing in Christ, as propitiatour, and intercessor: Propitiatour by his blood shed, and offered unto God: Intercessor by his blood being shed, offered, and accepted, as pleaded. 1. The subject of this act, and the material immediate cause of this act is Man: For it's not a judgement passed upon Angels good, or bad. 2. Man is here considered, not as innocent, as he was first Created, but as a Sinner, and disobedient, and so guilty. For it is God that justifieth the ungodly, that is sinners, and guilty persons, Rom. 4, 5. Therefore the Apostle, making way for his Doctrine of Justification, proves Jew and Gentile (that is all men) under sin, Rom. 3. 9 and that all the world was guilty before God, (that is God's tribunal) verse 19 and again affirms that all have sinned, verse 23. For death passed over all men, because all have sinned in one man. Rom. 5. 12. For he that hath the least sin, is guilty of the first sin of the first man, and lies under the penalty thereof, till he be delivered. For by the offence of one, many were dead; and, by the offence of one, judgement came upon all men to condemnation, verse 15, 16, 17. For there can be but two ways whereby men or Angels can be justifiable before God the universal, and supreme most just Judge: and that is either by their own righteousnesses, and perfect obedience; or by the mercy of this eternal Judge propitiated, pardoning their disobedience upon a certain condition. By the former way the Blessed Angels were, but man cannot be, justifiable, or justified. 3. It's man as a Believer: For though every man that's justifiable, and justified, is a sinner, and may be so considered (specificative) as the Schoolmen speak; yet as a sinner (for maliter, et reduplicative) he cannot be justifiable: For then every sinner should be justified. Therefore it is so often said, that man a sinner is justified by Faith. 4. To be a Believer, so as to be justifiable, presupposeth Christ, 1. As Propitiatour, and Intercessor. 2. Faith in him as such. It 1. Presupposeth Christ; who Christ is, what his person, natures, with the union, and distinction of them, and his offices be; Who sent him, and upon what inward motive, and to what end he was sent, what his work was, what the immediate effects, and the mediate of the redemption applied were, you have heard before: and all these things must be understood, believed, and remembered. But the principal thing here to be considered, is, how Christ made God propitious, and placable: and how he procures actual remission. That which made God propitious and merciful to sinful man, was, his great Sacrifice: That which obtains actual remission, is, his intercession. Both these are proper acts of him as Priest, and Mediator. For mediator and Priest, the Apostle takes to be the same, as if you consider, you may observe, Heb. 7. 25. & 8. 6. & 9 15. He may be called a Mediator, Nuntius inter Deum & hominem; A messenger between God and Man, as Moses was between the Lord and Israel, as a third person really and essentially distinct from both, Gal. 3. 19 So Christ never was: Or, he may be a Mediator participating in nature with both, being God with God, and Man with Man. But though it's true that Christ may be called Mediator in these two respects; yet where doth the Scripture call him so, in either way? The man Christ Jesus is the one mediator between God and Man, as giving himself a ransom for all; that is as a Priest, 1 Tim. 2. 5, 6. That, He as Priest, is the propitiation for our sins, through his blood, is express Scripture, Rom. 3. 25. For by his own blood entering once into the holy place, he obtained eternal Redemption, or Remission for ever, Heb. 9 12. For as the High Priest in the Sacrifice of the great and general expiation, when the Sacrifice was slain, enters with the blood thereof into the holiest place, and presents, and sprinkles it before the throne of God, and then comes out again: So Christ having suffered; and shed his blood, being slain, presently enters into the Holy place of Heaven, and presents his soul, as separated from his body, and so himself as having suffered; and so the propitiation, and the eternal expiation was made. And to signify this instantly, the Veil of the Earthly Sanctuary was rend from top to bottom, that men might know that the great High Priest was entered the eternal Sacrary of Heaven, to appear before the Tribunal of the great Judge. This Sacrifice was truly propitiatory, and by the eternal spirit being offered without spot to God; had power to purge the conscience from dead works, to serve the living God in the Heavenly Temple, to confirm the everlasting Covenant, to consecrate the Sanctified for ever, Heb. 9 14, 15. & 10. 14. And He that knew no sin▪ was made sin, that is, a Sacrifice for sin, for us, that we might be the righteousness of God through him, 2 Cor. 5. ●1. He knew no sin; for he was holy, and without sin in his Conception, Birth, Life, Death; And perfectly obeyed all the Commandments of God. Otherwise he could not have offered himself without spot, Heb. 9 14. Nor have been an offering and sacrifice to God, for a sweet smelling Savour, as he was, Ephes. 5. 2. Without this purity, this sacrifice could have had no expiatory, and redemptory power; So that we might be Redeemed from our vain conversation with his blood, as of a Lamb without blemish, and without spot, 1 Pet. 1. 19 And as without this spotless purity, He could not have offered this spotless Sacrifice; so though He was pure, yet without this sacrifice and death, He could not have been a propitiation for sinful man. So that purity, and death must both concur to satisfy God's justice, and make sin pardonable. Yet sin can never be actually pardoned, nor immediately pardonable to any particular person, except this propitiation is made, and accepted, be pleaded in Heaven by him that was consecrated by Death, constituted upon the Resurrection, and confirmed upon his ascension; to be the High Universal, and Eternal Priest in Heaven after the order of Melchizedeck. For if we have sinned (as who hath not) we must have an advocate with the Father, Jesus Christ the righteous, who is the propitiation for ours sins, etc. 1 John 2. 1, 2. This Christ and Son of God is King, and Prophet; yet neither as King, or Prophet, doth He either make propitiation, or intercession, but only as a Priest; and after His first service of sacrifice was finished, and He made immortal, and set at His Father's right hand, He begins this second service of His Priesthood, and shall continue it till all His Saints be fully justified for ever: And oh! How happy are they that have Him Advocate in the Heavenly Court? Though Christ hath done all things, §. III to make sin pardonable, and is ever ready to procure actual pardon; this yet is not sufficient, except the sinner to be pardoned doth believe in him, both as propitiating, and pleading his propitiation. And here it's to be noted, that He makes intercession in Heaven, only for penitent and believing sinners; for whom alone His intercession is effectual. For though He died for man, as a sinner to make his sin pardonable; yet He pleads only for a sinner, believing, to obtain actual pardon. He ever liveth to make intercession for such as come to God by Him, Heb. 7. 25. Where we must observe, 1. That the place speaketh of Christ as a Priest. 2. Such a Priest, as having offered the great Sacrifice of expiation is risen again, and entered into the Temple of Heaven. 3. Such a Priest as hath obtained an unalterable Priesthood, confirmed to him by the Solemn Oath of the eternal God. 4. Such a Priest as is immortal, and ever liveth. 5. This Priest doth make perpetual intercession. 6. Those for whom he makes intercession, are such as come to God by Him. 7. To come to God, is to present our selus before His Throne of grace, and sue for pardon, and Salvation. 8. To come to God by Him, is to sue for these in His Name by Faith in Him. For otherwise there is no access for guilty persons to the Throne of grace: Therefore is He said to be set forth, or ordained to be a propitiation through faith in His blood, Rom. 3. 25. For we are not immediately made justifiable either by Christ dying, or Christ pleading, but by Christ dying and pleading, believed upon. The righteousness of God is by faith in Jesus Christ, unto all and upon all that believe, Rom. 3. 22. This is an unspeakable comfort to sinful guilty man, deserving to be sentenced unto eternal death and the extreme punishments in Hell, that 1. There is a Court of Grace, Equity, and Mercy ever kept in Heaven. 2. A propitiated, and most merciful God is the Judge. 3. Jesus Christ His Son being once tempted, and having suffered cruel punishments is very sensible of our miserable condition, and full of compassion. 4. Every penitent, and believing sinner on Earth is his client, and he will undertake his cause, and plead it as his own. 5. A prayer, a sigh, a groan, will mind him of our cause. 6. A most righteous Advocate, pleading vehemently, and before a Father of eternal mercy, for penitent, believing, and heart-bleeding sinners, and that with his own blood, and urging Gods own promise must needs prevail. Oh! fear not guilty Wretch, thy cause will be carried in Heaven: There can be no doubt of it.— Yet the Saints of God, who lived and died before Christ's exaltation to glory, had faith in Christ, and were justified by it, as Abraham was: Their faith indeed was implicit, and far short of ours, yet it pleaded Mercy, a Promise, a Messias, a Sacrifice, though very darkly: and God did look upon Christ though to come as a Propitiatour, and intercessor: and for his propitiation, and intercession foreseen, and fore-accepted, and imperfectly yet sincerely believed, did justify them. This Faith whereby we are justified is opposed by the Apostle Paul, §. IV to the Faith of the Jew, in his Letter to the Romans; to the Faith of the Judaizing Christian, in that to the Galatians; unto the Faith of Jews, of Philosophers, of the Worshippers of Angels, in that to the Colossians. It's opposed to these several faith's in a twofold respect: 1. As an assent, and persuasion, 2. As a confidence or reliance. The Jew believed that he might be justified by the Works of the Law, and so trusted unto, and relied upon his own Works alone. The Judaizing Christian believed that Christ alone without the Law could not save him, but with the Law he might, and so his confidence was not in Christ alone, but in Christ and the Law. The Jew, the Jewish Christian, the Philosopher, the Worshipper of Angels, were persuaded either that Christ was needless; or yet, if he was needful, he was not sufficient without the Law, or without Philosophy, or without the Worship of Angels; and did either trust in Christ with these, or in these without Christ; and none of these would be complete without, or with Christ, without some of these. The Doctrine of the Gospel different from, and opposed to all these, proposeth Christ, and him only, and Christ alone as the complete High Priest, Sacrificing himself, and pleading his Sacrifice, as the means, and only means of justification. Justifying faith believes all this, and out of this belief rests upon Christ, and Christ alone, and pleads him, and him alone; and none else, nothing else. This Faith is not a persuasion that our sins are already forgiven, §. V nor a speculative assent to the truths of the Gospel, concerning Christ as our Saviour; which vanisheth with the speculation, and doth not pierce the inwards of the soul; nor is it any kind of resting upon Christ, as our High Priest, and Mediator; neither is it a sincere receiving of Christ, as our Lord, and King, much less is it a general act of faith in God Redeemer, merely considered under that general notion. 1. It cannot be a persuasion, that our sins for Christ's sake are already forgiven▪ For we must believe before we can be justified, much more before we can be assured that we are justified: But this persuasion follows justification, and remission itself. It puts the act before the object, and the reward before the performance of the duty, and so makes justifying faith which is antecedent, to be consequent and needless: and from hence its consequent that a man may be justified without faith, by a faith which follows justification: But these things are absurd to a considerate Christian. 2. It's not a mere speculative assent to the truths of the Gospel concerning Christ: for it presupposeth practical acts antecedent, and issues from a practical habit. It looketh upon, and closeth fast with the object, wherein there be the Highest and most powerful motives unto practice and obedience, that ever were, or possibly can be. How is it possible that a man should believe seriously that stupendious love of God which moved him to give his only begotten Son, That whosoever believeth on him should not perish, but have everlasting life: and not be powerfully stirred up to love that most loving and merciful God, who loved him so much? How can Faith look upon the Son of God, blee●ing and dying for his sins upon the Cross; and not hate sin with an eternal hatred, and give himself wholly to Christ, as infinitely more precious, and beneficial to him then many Worlds? Our reformed Writers had good reason to say, that though this faith in receiving Christ Satisfying, meriting, interceding, was Sola, yet not Solitaria: for it must of necessity work, and work by love: For it's a lively principle of all heavenly virtues, and sincere obedience. That faith which is not predominant over all lusts, and a mother of universal obedience, is no faith, whereby a man can be justifiable, and justified. 3. It's not any kind of resting upon Christ, as our High Priest, and Mediator: For we may rest in part on Christ, and in part on the Law and our own Works, and in Saints and Angels, and Superstitious rites of men. We may rest on Christ for benefit and not duty: We may rest on Christ, and yet continue in sin, be Hypocrites, and so presume. It must be a total, and a sincere dependence with a detestation of sin. 4. It's not a receiving him as Lord, and King, in that it presupposeth him as so received already. For faith itself is a duty of obedience, and presupposeth a submission unto him as Lord and King, to command and bind us to obedience. But it's one thing to receive Christ for duty, another to receive him for benefit: Justification is a Benefit, a reward; not a duty, not an act of obedience. And though faith receiving Christ as Priest for justification, be a duty as doing that which is commanded, yet it's but the general nature of it, whereby it agrees with, and differeth not from, any duty commanded by God Redeemer: And consider it as a duty, it's a work, and faith itself as a Work is not justifying. But to come more closely up to the point and head of the matter, now by some much agitated; and to speak distinctly, and pertinently: We may consider faith in Christ alone propitiating, and interceding for sinful man, as a duty; and as a duty, 1. In general commanded by God Redeemer. 2. As this particular duty, receiving Christ as Priest in this matter. But neither of these ways considered, is it a receiving Christ as Lord and King, but presupposeth him as so received: For so to receive him is the act of submission, or subjection, which is necessarily antecedent to the performance of any particular obedience to any particular command, as this faith in Christ is. Submission hath for object the power of the supreme Lord: Duty looks at the command of the Lord acknowledged. 2. Faith, this faith, may be considered as looking back upon the command, or forward at the benefit. In the former respect it's a duty properly, in the latter respect it's a condition, the performance whereof leads unto the receiving of the benefit. 3. Faith may look at the command, or at the promise, both parts of the Law: and it's justifying as looking at the promise, not as resting in the performance of the duty, though without the performance it cannot be justifying: For these things which God hath joined together, no man must put asunder. 4. Faith may be considered as having connexion with the reward, and benefit of justification, or as having an aptitude for the connexion. The connexion with the benefit is not Physical, that's certain, but it's moral, and divine, and ariseth from Christ's merit, and Gods promise; with respect unto the merit. If Christ had not merited, God had never promised: If God had never promised, justification had never followed upon this faith: For let a man believe with the highest degree of ●aith in Christ, and in the greatest sincerity, yet justification had never followed thereupon, nor could have been expected with any certainty, except God for Christ's sake had promised that upon such a duty performed, justification should have followed. So that the indissoluble connexion of this faith and justification, is, from God's institution; whereby he had bound himself to give the benefit, upon the performance of the duty, to him that performeth it. Yet there is an aptitude in this duty, in this faith to be made a condition, and have connexion, and such an aptitude as can be in no other duty. For no other duty commanded by God-Redeemer, nor any other act of faith but this, can receive Christ, as Priest propitiating, and pleading the propitiation, and the promise of God for his sake, as such to give the benefit. As receiving Christ, and the gracious promise in this manner, it acknowledgeth man's guilt: and so renounceth all righteousness in himself, acknowledgeth God the Father, and Christ the Son, the only Redeemer, and so gives God the greatest glory of justice, wisdom, mercy, and free grace, and doth virtually acknowledge itself to be a gift, and performed by the Spirit of God Redeemer; and that, as a duty, a work, an act of obedience, it cannot challenge any right to justification. This no other duty, no other act of faith, no good works can do. Therefore God in his infinite Wisdom thought good to pitch upon this, and make it the means, the only means, whereby justification both for the right unto it, and the possession of it, should be derived from Christ meriting, and himself promising for Christ's merit. This aptitude is intrinsecall to the duty itself, the connexion is extrinsecall for Christ's merit, and God's promise. This act of faith must look not only at the promise, but at Christ, not only at Christ but the Promise too. It must look at Christ as sufficiently, and abundantly meriting, and that without any Promise; and at the Promise as grounded upon Christ's merit, not adding any Meritorious Vigour unto it, but as added for man's sake, that when the benefits were merited already, man might know them, have some hope of them, and a remote conditional right unto them. Christ is the special object of our faith, and He is so, not only in respect of His Person, Natures, Acts, but also of His Offices: For He is King, Priest, and Prophet, and faith receives Him in all His Offices: But this act of saith, as a duty presupposeth Him, (as you heard before) received as King, or else this act is no duty, no obedience; and as Prophet, or else this act could not be a belief of the truth revealed, and taught by him infallibly, as a Prophet. Yet if we consider the matter of this particular act believed formally, and properly it's Christ as a Priest. Now let us abstract, though not separate the general nature of this act, as it is a duty and a belief, according to both which, though not without either, because presupposed both must be, it cannot be justifying faith, than it will appear that it's properly, particularly justifying, as receiving Christ as a Priest, and as having formerly received Him as King and Prophet. For there can be no justification of sinful man, if we believe the whole tenor of the Gospel; but as merited by Christ alone; and promised, as merited, and procured by Him alone: But it's no ways merited, and procured by Him, but as a Priest. And if it be so represented, ex parte objecti, it must be so received by this act of faith, ex parte subjecti. As the act must be conformable, so it must be commensurable to the object represented; it must neither exceed and be greater, nor contract and be less. If it be not conformable, it's irregular; if not commensurable, it's either imperfect, and defective, or or else falls, and fancy. But the truth is, it's impossible for an act to exceed its object, as its object. To say that faith as a duty, is justifying, will bring in all other good works, and duties to share with it in justification. But this act of faith, truly understood, renounceth all good works; even at the last judgement, as giving any right unto justification, and eternal life. It annihilates all righteousness, merit, confidence in itself, or any other thing but Christ: It rests in Christ alone, and pleads for pardon only in his name, and urgeth God's promise, as made only for his sake. It's the most glorifying and magnifying act that ever was performed by Man, or Angel: It glorifies God's mercy, and free grace in the highest degree. It acknowledgeth on Earth, as it will be perpetually acknowledged in Heaven; that the whole Salvation of sinful man from the very First beginning, unto the Last degree thereof, whereof there shall be no end, is from God's freest love, Christ's merit and intercession, his own free and gracious promise, and the power of his own holy spirit. And since the first sin, and fall of man, it could not be otherwise: For man lost all power to save himself, forsook the fountain of his happiness, made himself a slave to Satan his deadly enemy, and deserved eternal death. This is the duty which qualifyes the subject, §. VI and makes the subject capable of the reward, according to the eternal, and unchangeable Laws of God-Redeemer. It doth not justify, but makes us justifiable: To justify must be an act of the Judge: To believe is the duty of the Subject. To the duty, man is bound by the command: to render the reward, God is bound by his promise. But faith doth not only make him capacable, and a fit subject to receive justification, but upon it by virtue of the promise made in the blood of Christ, the party thus, as thus believing, hath a right unto it. The foundation of this right, or the title (which is sometimes taken for the right, sometimes for the foundation of this right) is faith, but not faith as a duty performed, or such a duty in particular, but as it is specified, and made a condition, in the grant and promise made for Christ's sake. For a donation essentially includes the Donour, the Donee, and the Consideration (if there be any); as, if it be nudum pactum, there is none. In this Grant God is Donour, sinful man believing the Donee, the Consideration is the blood of Christ. If Christ have made no purchase, there is nothing to be granted. If He have purchased, and there be no grant, there is no conveyance. If Christ hath purchased, and God hath granted; and yet the Donee be not specified, it's no grant, no donation. But in this donation man is the Donee, and is specified as a Believer. Yet the party doth not only believe; but in and by the power of this faith doth confess, pray, vow: and Christ an Advocate in Heaven doth plead. The Devil accuseth, chargeth the sinner, desires justice to be done upon the guilty wretch. For why should he himself be guilty, being condemned, and punished; and man being guilty, as he is, go unpunished? Here Christ comes in, confesseth his client guilty in himself, yet just another way; and though he deserve to be punished, yet by law he ought not to be punished. He Pleads three things, 1. His own propitiation made. 2. God's promise as part of his Law. 3. His clients unfeigned faith. By this plea, the charge of the Devil is make void, the cause of his client made good, and the judge effectually moved to pardon. This pleading and intercession of Christ is necessary, not only because God ordained and required it, but also because our prayer, and pleading is very imperfect, and His perfect. And happy is he that hath such a Counsellor, and Advocate in Heaven, who is ever ready, day and night, before his Father's Throne; taking care of the cause of all his Clients, pleading GRATIS, without any Fee, and ever carrying the cause. Yet a sinner may be justifiable, and yet not instantly actually justified: For the sentence may be delayed for a certain time. But this is the comfort of a true believer, that the sentence will certainly be passed in God's due time, which, in his wisdom, he knoweth to be best. Thus you have heard, 1. Who is the Judge. §. VII 2. Who is the party judged. Now 3. It's high time to say something of the judicial act, which is the principal thing. But before I proceed to unfold the nature of it, I must digress a little, and examine the different opinions of men in this point. For some question whether it be a sentence properly or no: and, if it be a sentence properly; when, and where it's passed; and, if it be passed, whether it be a bare sentence without any execution, or with some execution. 1. That 'tis a sentence, most will grant; but some distinguish of, Sententia Legis, and Sententia judicis: The one is not, the other is properly a sentence: and this no doubt is an act of judgement, not of Legislation: For if it be an act of Legislation, it's then only promise: and that looks at none in particular, but all in general to whom the promise is made; and presupposeth a duty to be performed. But justification presupposeth a particular person, a particular cause, a duty performed, and the performance, as already past, is pleaded, and the Judge solicited to pass judgement accordingly. But let it be a sentence, and that properly, and of the Judge as it is; When and where is it passed? For passed if properly a sentence it must be. For it's not a sentence as conceived in the breast of the Judge, but as judicially pronounced. It's not Sententia, mere concepta, sed prolata, some ways declared. Whether for the time, is it passed in eternity before time, or in time? For the place, whether is it passed in man, or out of man? If out of man whether in Heaven or in Earth? If on Earth whether by God and Man? If by God, whether by the promise of the Law, that whosoever believeth is not condemned, or some other thing? If by man, whether by the Minister, or the Church binding or losing so on earth, as to be bound, and loosed in Heaven? If it be, whether it be an act of conscience, or the blessed spirit? If the spirit, whether it be by inspiration and enthusiasm, or by some real operation? Thus the wit of man, forsaking the rule of God's word, will wander, and ignorance, joined with curiosity, will start many doubts, puzzle a clear truth; & infinitely multiply questions, not so much for edification, as destruction, and distraction. 1. The sentence was not passed in eternity, and only manifested in time: for if it were, passed then and only manifested now, it might from hence be argued, that the world was created from eternity, and so is eternal; and the glorious work of creation in the beginning, had only been a manifestation of that, which was from everlasting. And how absurd, if not blasphemous, must such a fancy be? It is tr●e, that as God before the foundation of the World, did decree all things to be done in time, so he decreed to pass this sentence. But the decree itself, without the issuing out, and exercise of an almighty executive power is no sentence. In eternity before time, no man was created, no sin committed, no Saviour promised, no law published, no duty of faith performed, no person convented, no promise pleaded; and therefore no sinner believing, justified. 2. For the place. 1. It's not passed in Heaven, and only there: for no Scripture saith so; neither is there any means discovered, how the poor guilty sinner should know whether it be past, or no; and if past, when and so till it be known to be passed, and that certainly, the believer must always be in doubt. The cause indeed is pleaded in Heaven by the great High Priest, and his plea is effectual: But that the sentence is always passed presently upon the cause pleaded, cannot be proved. It's true that if a man doth certainly know his faith, and the sincerity thereof, he may certainly know his right unto justification: and so he knows his cause to be good in Law. He is justified in law-title, that is, he is justifiable by Law. But whether this be all the justification the Scripture speaks of, especially the Writings of the Apostles, shall be considered hereafter. 3. It cannot be the sentence only of the Church or Minister, because they do not always judge, and absolve, Clavae, non errante, infallibly: and so one may be absolved on Earth, and not in Heaven; or in Heaven, and not on Earth, either in foro interiori, aut ext●riori; as many use to express themselves. It's true, that when it is exactly agreeable to God's rule, then it's ratified in Heaven, that is by Christ, and manifested so to be by the execution. For God's sentence is not a bare word, or distinct sound in the Air. 4. It's not the sentence of the conscience: For conscience is neither the supreme judge, nor infallible. 5. That it's not pronounced by inspiration or enthusiasm, as the words are ordinarily taken will easily be granted. 6. Whether it be signified to the soul in man by some real operation, with some execution, is more disputable. That it is signified by some real operation of the spirit, with execution, seems very probable, if not very certain. But let others judge when they have considered these places following: The justified by faith have peace with God, through our Lord jesus Christ: by whom also they have access by faith into his grace, wherein they stand, and rejoice in the hope of the glory of God, etc. And the love of God is shed abroad in their hearts by the holy Ghost which is given them, Rom. 5. 1. 2, 5. Believers in Christ by the spirit, mortify the lusts of the flesh, and are led, moved, acted by this spirit, have received the spirit of Adoption, whereby they cry Abba Father: This spirit witnesseth to their spirit that they are the Sons of God, & having the first fruits of the spirit, they groan within themselves, waiting for the Adoption the Redemption of their body, Rom. 8. 13, 14, 15, 16, 23. Now he that stablisheth us with you in Christ, and hath anointed us is God, who hath also sealed us, and given us the earnest of the spirit in our hearts, 2 Cor. 1. 21. 22. We know that we have passed from death to life, because we love the Brethren, 1 joh. 3. 14. God will give him that overcommeth a white stone, and in the stone, a new name written, which no man knoweth saving he that receiveth it, Rev. 2. 17. 1. All these places, with many more, speak not only of Believers, but Believers justified, and in this life. 2. All these places, either expressly, or by consequence, speak of the Spirit of God, and of this Spirit in us, and the effects of this Spirit in particular persons. 3. The Effects are Divine, and such as only God can produce. 4. These Effects are the shedding of the love of God; that is, the Manifestation, the evident and abundant manifestation of God's special love, accepting us to Eternal Life, the Sanctification of the Spirit, and enabling them to mortify the Deeds of the Flesh, and acting them to Obedience; Adoption, whereby call upon God as a Father, their Father, and giving them boldness and confidence to approach the Throne of Grace; testifying inwardly, testifying in them, and to them, that they in particular are the Sons of God, and Heirs of Glory, giving them assurance of Eternal Glory, as giving the first-fruits thereof, being a Seal, and Earnest of the same, making them know, and certainly know, that they are passed from Death to Life, and that God is in them, and they in God, and that God abides in them, and they abide in God. 5. All these signify and declare, and that evidently, that there is a great change wrought in them, both for disposition, and condition. For disposition, they are regenerate, and sanctified: For condition, they are in the state of Life, not of Death; of Salvation, not of Damnation; and neither of these can be without Justification actual. And this change is the more evident, because the Spirit abides in them constantly, as a constant Spring of Sanctification, and unspeakable consolation, and joy. 6. Therefore, God by this Spirit in them, by these Effects, and real operations, speaks plainly, with some execution, that particular persons, in this life, are justified; not merely by the Promise of the Law, but the Sentence of the great Judge. God's Word is not like man's word, which is a bare sound, but it's a Word with power: It's like the Word of Creation, saying, Let there be Light, and there was Light; like the Word of Christ, to the man of the Palsy, Arise, take up thy bed, and walk; and presently the thing is done: Health, and Strength is given: He takes up his bed, and walks, and so his sins were forgiven, and the remission was signified by a real operation, and word of power. And certainly, there is no greater Evidence of sin past, forgiven, than power given to subdue sin for the time to come: and after fear sorrow, and trouble of men; sweet peace, joy, and Heavenly Consolation. 〈…〉 this Word, which the Spirit speaks within, is the very same Word, with 〈…〉 Word, which the Spirit speaks without us, in the Scripture. Yet with this difference, that there it is a Promise made to all Believers in general; here, a Word, with performance, unto particular Believers. The Word is not the Sentence of the Conscience. The Witness of the Spirit, is not the Witness of Conscience. The Sentence of the Spirit is infallible: the Sentence of the Conscience is fallible. The Spirit is the Supreme Judge by which God so justifies, as no man can condemn; the Conscience is an inferior and subordinate Judge, and the Sentence thereof may be revoked, and made void. The Spirit speaks with power, and produceth Divine Effects, and in the very Soul, and such as neither Man nor Angels can produce: These, or like Effects, the Conscience cannot reach. If any say, or ask, How can God pass this Sentence, but by the Conscience? It's answered, That such men seem to be ignorant, what the Conscience is, and what the Sentence of it is; what the different Sentences of the Conscience, before, and after Justification be. The Sentence of the Spirit is a principle; but that of the Conscience, a conclusion: And the Spirit must speak by these real Effects, before Conscience can certainly conclude Justification to be past, or the state of Justification to be present. But this Point will receive some further Light, §. VIII after that we understand what this Judicial Act of Justification is: Yet here ye must know, that the act of Justification is one thing, and the state of the party justified is another; and they must be distinguished as cause, and effect. The general nature of it is, that it is not the Promise of the Law, nor the convention of the party to be judged, nor the discussion of the cause, but it's a Sentence. Yet because there's a Sentence against a party, and a Sentence for him: the one whereof is called Absolution; the other, Condemnation; it's that of Absolution, called Justification: and therefore it's opposed to Condemnation, Rom. 5. 16. & Rom. 8. 1, 33, 34. This Sentence follows Christ's Intercession, which is opposed to the Devil's Accusation. The party sentenced, is a sinner guilty, and unjust, and so condemnable by the Law of Works; yet believing in Christ, and so justifiable by the Law of Grace. This Sentence is not like the Sentence of Man, which many times being only in words is antecedent unto, and separated from the Execution, which sometimes follows, sometimes fails; but it's pronounced by God with power, and is always executed: and many times, if not always joined, if not the same with execution, as the Sentence of Phineas was. This Sentence doth not take away sin, so as to make it no sin, or that which was done, not to be done: neither doth it take away the desert of sin committed: neither doth it abrogate the Law, or relax, and abate the power of it, either in the Prohibition, or the Commination. Neither doth it prevent the guilt of sin, nor the shame, sorrow fear, hatred, which follow upon sin, and go before Judgement. But the proper act thereof is known by the effect, which is a freedom of the sinner from the guilt of sin wherewith he is chargeable, and for which he is condemnable and punishable. For the end of it, it is not to destroy the sinner, but to remove the sin, in the consequents thereof, so that it be not his ruin. Yet ye must observe, 1. That to take away the guilt, is to take away the condemnation, and the punishment too. For there is no condemnation to those who are in Christ, etc. Rom. 8. 1. 2. Though guilt cannot be taken away by prevention, but removal; yet condemnation and punishment may be taken away, both by removal and prevention. For if the Sentence of Condemnation be past, and the Punishment already inflicted, then there is no way to take them away but by removal, which is by nulling the Sentence, and taking off ●he Punishment. Thus the Sentence passed upon Adam, and all his, is revoke, 〈…〉 Justification in Christ, and the Punishment removed. 3 Freedom from Obligation, may be total, or partial: if it be total, the punishment is totally prevented, or removed; if partial, it is not, 4 If any punishment lie still upon the party justified, the Obligation is not wholly taken away; for if it were, the punishment would be unjust: for where there is no guilt, there can be no just punishment. 5 He that is totally freed from the punishment, is totally freed from the guilt and obligation. 6 That Believer, which is justified by God, is freed from the Eternal Punishment by way of prevention, though not wholly, from either Temporal or Spiritual punishments. For the state of the justified, is inconsistent with the Obligation unto Eternal Death, whether it be in privative loss, or positive torment. Otherwise, the Apostles arguing from justification, to conclude freedom from Condemnation, and a certain right unto Eternal Glory, was invalid. 7 Justified persons, once entered into the state of Justification, may sin and contract new guilt: and by the same means, they obtained mercy at the first, they must seek freedom from new-ly contracted guilt, and use the means to secure, and evidence their Title to Eternal Glory. Yet this new guilt is not a total intercision of Justification, or putting them wholly out of the state of Justification, to make their condition such as it was before they believed. For whilst there is the Root and Habit of justifying Faith in them, they have a remote, and virtual, though not an immediate actual right unto the reward. And if God put His fear into their inward parts, so as they shall never depart from him, Jer. 32. 40. Then certainly, He, by that Promise, is bound to preserve, and revive that Faith, and not suffer it to be totally lost in itself, or to be finally unprofitable. That Promise is of the same nature with the former, in Chapter 31, 33, 34. But something of this, hereafter. 8 There never was any man justified by God, but he was instantly put in the state of Justification. But this cannot be done without some execution: and in this respect, though we may distinguish between the Sentence and Execution, yet we must not separate them. For though the final Judgement be so described, Math. 25. from the 31. unto the end of the Chapter, as that the Sentence of Eternal Reward is represented as pronounced first; and, after that, the Sentence of punishment, and both, before the Execution: Yet, 1. Any man may easily understand, that the final Judgement is described there after the manner of Humane Judgements, and in some sort parabolically. 2. In other places, we find the Judgement and Execution the same. 3. Neither is it evident from that very place, that the Sentence and Execution were separate. For though the Sentence be related before, as separate from the Execution: yet it doth not follow, that because it is so in the relation, therefore it shall be so indeed: For the very saying, Go ye cursed, etc. might be the very casting of the wicked into Hell. 4 Suppose it should be so; yet it doth not follow, that it shall be so in our Justification in this life. That the Sentence, and the Execution may be considered under distinct Notions, I do not deny. The Scripture doth sometime so represent them. 9 Though the state of Justification be begun, Simul & Semel; yet it's not perfected, but by degrees. For all our life, after our first entrance into that estate, should be a continued Repentance and Faith, every day renewed, and exercised, till we attain perfection. 10 This state of Justification once begun, doth not prevent all future guilt contracted by sins afterwards committed, though it prevents such a guilt, as lay upon us before we were first converted. The reason hereof will be manifest hereafter. Whether there be two parts of this Sentence; the one, remission of sin; the other, imputation of Christ's Righteousness, shall be examined anon. That we may understand the Nature of this Act of Justification more fully, §. IX we must 1 Remember, that it's a freedom from the guilt and obligation, immediately; and by consequence, from the punishment. 2 That it is an Act of the Supreme Judge, who so justifies, that no one can condemn, and is passed upon the intercession of Christ, who so pleads, that none can lay any thing to the charge of God's Elect: For who shall lay any thing to the charge of God's Elect, for whom Christ not only died, but role again, and ascended into Heaven, to make intercession for them there? It's God that justifieth, who is he that condemneth? Rom. 8. 33, 34. 3 We must consider the punishments, whereunto the sinner to be justified, is liable, as either justly suffering them, or bound in strict Justice to suffer them. 4 These punishments are Temporal, or Spiritual, as opposed to Temporal: For, otherwise▪ Bodily punishments, which we call Temporal, may, by continuance, be Eternal. To pass by, therefore, these Temporal Penalties, one Spiritual Punishment, and the greatest, is the want and loss of the Holy Spirit, to be a continual and constant Principle, and cause of Sanctification. This Spirit was given Man in the day of his Creation and was taken away from Adam; and, in him, from all his Posterity, by the judgement of God, and a Sentence yet in power and force, and to continue to the end of the World. The Law, indeed, of Works, is abrogated; but it was in force at that very time when the Sentence was passed, and upon the Promise of Christ, the Law was abrogated, as a Law of Works; but the Sentence remained in force still. Concerning the sanctifying Spirit, we may observe, and consider, 1 That the loss, and so the want of it, is a punishment. 2 This punishment, lying upon every Man before this Spirit be restored, presupposeth a guilt. 3 This punishment and guilt is never taken away, till this Spirit be restored. 4 This Spirit may be testored for preparation of a sinner for justification, or in, and after, to continue as a constant cause of Sanctification: Or, as others express it, for perpetual Habitation, to prevent the Dominion of Sin, and Damnation for time to come. It doth not prevent all sin, and so the contracting of new guilt nor is given in that measure to us: and this is the reason, why your estate of Justification is not perfect at the first. 5 God never justifies any man with that justification, whereof Paul speaks in the Epistle to the Romans, and Galatians, and elsewhere; but in justifying them, He gave them instantly this Spirit; as the Spirit of Christ, to be in them, a constant cause of Regeneration, and Sanctification: and, therefore, that Justification is not without some Execution. 6 Consider this restoring of the Spirit, as the removal of a Punishment, and the loss and want of the Spirit as a Punishment▪ it must needs be essentially included in Justification, and Remission of Sin. For that which 1 Takes away the Punishment of sin; And, 2 The Gild and Obligation unto Punishment, is, properly remission of sin. If the Punishment, as a Punishment, should remain so far as it doth remain, it doth invincibly prove, that the guilt is not taken away, so far, and in that respect. If any distinguish of the Sentence and Execution, and make the one, the cause; the other, the effect; I will not quarrel about words: Only I will demand, Whether it's not better to say, in this particular judgement of God, that the Sentence and Execution are really the same, and differ only in respect, or at most in degree. 7 The active sanctification of this Spirit, taken in itself, either habitually, or actually, and as inherent in us, can in no wise be Justification, or any Branch of Justification, as Justification is a remission of sins. For God gave this Spirit to Angels He gave it to Adam in the day of Creation; and this Spirit did sanctify, and now doth sanctify the blessed Angels: yet this Sanctification is not re●mission. But consider remission of sin, as a removal of punishment as punishment, whether of sense or loss, deserved by sin, and the loss of the Spirit, and the blindness, perverseness, and slavery under the power of Satan, following necessarily upon the taking away, and denying the Spirit by a just Judgement, as a Penalty; then this restoring of the Spirit must needs put on another Notion, as it hath another Nature. This restoring of the Spirit is so necessary, that a bare Sentence, without it, can give a man no comfort; nay, Heaven, without it, is no Heaven, or place of Bliss, and abode. But lest I may be thought to agree with the Doctrine of the Council of Trent, or at least come too near it; Let us consider what they say: Their Doctrine, Sess. 6. Cap. 7. is this: That Justification is not only remission of sins, but also the sanctification and renovation of the Inner-Man, by the susception of Grace, and Gifts; whereby, or whereupon, a man of unjust, is made just, and of an Enemy a Friend, that he may be an Heir, according to the hope of Eternal Life. And afterwards, The only formal cause of Justification, is the Righteousness of God, not whereby he is just but whereby He makes us just, They mean inherently just. Thus far they. Now let's examine, Whether, there be any Agreement between the former Doctrine and this: And 1 I grant, with all our Divines, that Justification and Sanctification, go always inseparably together: and this they of Rome know well enough, to have been always the constant Doctrine of the Reformed Churches. 2 They say that Justification is not only remission of sins, but Sanctification. I say it's only remission. 3 They assert, that this Sanctification and Renovation is by voluntary Susception, and so understand this Sanctification passively, as formally inherent; I make neither Sanctification active, nor much less passive, as considered in themselves to be justification, nor any part of justification. 4 They make the formal cause of Justification, to be this Sanctification, I utterly disclaim this. I had said before, that Sanctification in itself is no remission, and is in Angels without any such thing: and do affirm, that this Sanctification, as they understand it, is no part of that justification which the Gospel speaks of: and that the restoring of the sanctifying Spirit for Renovation, as an act of God, as Judge, for to remove a punishment, as a punishment; and the obligation thereunto is properly remission. And here I cannot but much wonder, what these Tridentine Divines did understand by Remission: For if the formal cause of Justification, be Sanctification, and inherent Righteousness, as they make it so to be, I find no place, nor need of any place, for remission: Yet first they make it a part of Justification distinct from Sanctification. It's neither final, nor efficient, nor meritorious, nor material; neither by their own words can it enter the formal. That this Sanctification considered in itself, especially Passive, and inherent, cannot be Justification, is evident: For, 1 Sanctification, thus understood, is not properly any act of God, as a Judge, much less a Sentence passed upon a guilty Wretch. 2 That justification of Believers, in this life, whereof the Scripture speaks, doth leave the party chargeable with no sin, is perfect, and bears out the severity of God's Justice before His Throne. This our inherent Righteousness, in this life, can never do, both because we are guilty before, and also it's imperfect. 3 A man may be sanctified, and that perfectly, so as to prevent all sin for time to come, and yet the party may remain guilty, and liable to Eternal Death for the guilt of former sins committed before this Sanctification, and not remitted by it. Some make remission twofold, Remissio Culpae, Remissio Poenae, 1. Of Sin. 2. Of Punishment. The Learned and profound Bradwardine understands it so, that the former, of unjust, makes a man just and holy; the latter renders him, of miserable happy: The one▪ takes away sin to come; the other, the punishment of sin past: The former is Sanctification, as we understand it: The latter is Justification properly. Here it's remarkable▪ that He makes both the one, and the other to be Remission, contrary to the Doctrine of Trent: yet, to speak properly, there is no remission of sin, as sin, but of the guilt and punishment of sin. Before this Chapter be concluded, §. X three Questions are briefly to be examined. 1 Whether God, at the first Justifycation, or in remission of particular sins, after the first Justifycation, doth totally remit, and justify at once; or sometimes, nay often, in part. 2 Whether there be two parts of Justification: the first whereof, is remission of sin: the second, the imputation of Christ's Righteousness? 3 Whether good Works be a condition of Justification continued, and of final Absolution? QVEST. I. FOr this, we have the Example of David; who, after his first justifycation, contracts the guilt of two heinous sins, Adultery, and Murder. The Prophet Nathan is sent by God to reprove him, and charge him with them, Upon this, through the mercy of God, and the Spirit, renewing him, he confesseth, repenteth prayeth. Nathan returns from God, declareth the Sentence of Absolution, and saith, Thou shalt not die. Yet withal, le's him know, that the Child should die, the Sword should not depart from his house; his Concubines should be defiled in the sight of the Sun, and all Israel: And all these things came to pass; the event was answerable, 2 Sam. 10. 11, 12, 13, 14. where many things are remarkable; As, 1. That a Regenerate Man (though not as Regenerate, yet Regenerate) may sin grievously, and so as to deserve Death: and if Death be due to sin; Eternal Death: yet in such a person removable, and not only so; but removable in that manner, as it is in no unregenerate man. For whilst there is Habitual Faith, and Repentance, though for the time dormant, and not acting, the Covenant of Grace is not totally violated, because the Condition of it is Repentance and Faith; both which were in David, though, through negligence, grievous sins, divine desertion, for a time, were laid asleep, or stupifyed. For only a total Apostasy, and a final Desertion, takes these away wholly: neither of which can be affirmed, and proved of David: whom God did not regenerate again, but renew and stir up. This the Author of Censura Censurae doth confess: and further saith, That he lost not Spiritum Regenerantem, sed obsignantem For the vigour of the Spirit, both as sanctifying, and sealing, was abated, and little or none for the time. 3 God saith, Thy sin is forgiven thee: Thou shalt not die: Yet he must suffer, and for these very sins, which are said to be forgiven, which doth teach us, that The Obligation to Punishment was not wholly taken away, but in part only; yet in the principal part. The Remission, therefore at that time was not total, but partial▪ yet it was Remission, and Justification. 3 In the same kind he sinned, he was punished. He sinned in Adultery, and the Sword: By Adultery, and the Sword, he is punished. This is a fair Warning to God's Regenerate Saints, To watch, and pray, and beware of grieving that good Spirit wherewith they are sealed till the Day of Redemption. 4 He suffers all this in His Children, in the Child begotten, and conceived in Adultery, in Ammon, and Tamar, in Absalon, and his Concubines. This proves clearly, that Parents and Children, the Head of the Family, and the Family are considered, by God, as one Person, in Law, and that in Punishments. QVEST. II. §. XI Whether there be two Parts of Justification, Remission, and Imputation of Christ's Righteousness? FOr Answer whereunto, it may be 1 Remembered, what I have said formerly against Imputation of Christ's active Righteousness separated, or abstracted for Reward from the Passive. The Reasons against this Opinion, seem to me strong; yet when I find the force of them dissolved, I shall abate of my confidence. 2 If we examine the Doctrine of the Apostle Paul, and other Scriptures, we shall find (if I very much mistake not) that Remission and Imputation of Righteousness, are taken for the same. We read that Abraham believed God, and it was counted to him for Righteousness, Rom. 4. 3. Now to him that worketh, is the Reward not reckoned of Grace but o● Debt. But to him that worketh not, but believeth on him that justifyeth the Ungodly, his Faith is counted for Righteousness, Vers. 4, 5. Even as David describeth also the blessedness of the Man to whom God imputeth Righteousness without Works, saying, Blessed is the Man whose Iniquities are forgiven, and whose sins are covered: Blessed is the man to whom the Lord imputeth not sin, Vers. 6, 7▪ 8. And therefore it was imputed to him for Righteousness. Now it was not written for his sake alone, that it was imputed to him, but for us to whom it shall be imputed, if we believe in Him, who raised up Jesus our Lord from the Dead, Vers. 22, 23, 24. Here many things are very observable, 1 Abraham believed, that is, as the Chaldie Paraphrast turns it, In the word of Johovah, in that word, which being with God, in the beginning was God, by which the World was made, and who was made flesh, and to whom the Lord said, Sat thou on my right hand, till I make thine Enemies thy Footstool. 2 It was reckoned to him for Righteousness, that is, his Faith, or in that he believed in that Eternal Word Christ Jesus, to be incarnate. The plain meaning whereof is, that he judged him believing in Christ to be righteous by Christ. 3 To him that worketh, that is, to him that so worketh, or obeyeth, as not to disobey, nor sin at all, the Reward of Righteousness is adjudged to him, as righteous perfectly; as of Debt by the Law of Works, not of Grace by the Law of Redemption. 4 God justifieth the Ungodly, or the Sinner, and the Guilty Person; not as such, but believing on him that justifieth the guilty; yet as Penitent, and Believing. 5 This Imputation of Righteousness, is the forgiveness of sin: for to have Faith counted, or imputed for Righteousness, is explained by David, to have sin forgiven, covered, not imputed. 6 The estate of the Party justified, even in this life, is blessed, and very happy. Blessed is he whose sin is forgiven, etc. 7 That the Party to whom Righteousness is imputed, is he that believeth on him that raised up Christ from the Dead; not he that believeth that Christ performed perfect obedience active to the Law in his Person. For though he perfectly obeyed the Law, as without which he could not have offered himself an unspotted Sacrifice for us; yet He did it not, that that active personal Righteousness should be imputed to us. Though God in His absolute Power might have done so; yet His Wisdom did not think good to do it; neither do we read that he doth it. The principal thing to be noted, is, that this is the principal, if not the only place, that speaks of Imputation of Righteousness; and this Imputation is Remission of Sin, by a Sentence of the Supreme Judge. 3 Remission, and Justification, and Eternal Life, is ascribed to the Sacrifice of Christ's Death, as the meritorious cause thereof, in many other places, especially Heb. 9 And Christ is said by one Offering to have perfected, that is, consecrated the Sanctified for ever, Hebr. 10. 14. To be consecrated for ever, is to be made complete Priest to serve the Living God in the Temple of Heaven, and to be eternally glorified: And this is ascribed to the Death and Offering of Christ. QUESTION III. Whether Justification, continued, and finally consummate, be by Works, and not by faith alone, as the first Justification is? MIne Answer hereunto is negative, §. XII that neither Justification continued, nor finally consummate, is by Works, but faith only, though that faith be not alone. For the Scriptures inform us that there is but one way of Justification of a sinful man, and that is by faith in Christ. For seeing the Apostle determines but two ways possible, the one by Works, the other by faith, and proves that no man living, by Works can be justified in God's sight, because all are sinful, no man, no, not the best, without sin, no man performs perfect, and perpetual Obedience, it seems strange to me, that any man should affirm that Justification, either continued or final, should be by Works. If it be by Works, than the reward of Righteousness is of debt, according to the Law of Works, and then it's not of Grace. If it be by works, than works must be perfect, and such as can endure the severity of God's Justice, at our last trial. If by works, than the worker is so righteous in himself by reason of them, that no one can lay any thing to his charge: For Justification first and last must look upon man, as chargeable with no sin, otherwise he will not be justifiable by the most just God: But no works of man are such. If by works, then by faith as a work we may be justified; but that cannot be. If by works, than works may receive christ, as our Propitiatour, and Intercessor: But that's the proper act of faith. If by works, than we receive not the reward of righteousness, and eternal Glory, as merited by Christ, and derived immediately from Christ to us, as believing on him, and renouncing all righteousness in ourselves. If by works, than our final Justification is not a Remission of sin. If by good works, than our good works may be pleaded in the title unto righteousness, and eternal life, before the Tribunal of God: But the Promise itself, and the Reward promised were merited by Christ, and God promiseth this righteousness, and reward, for Christ's sake, and for his sake alone, and he promiseth it unto him, and only unto him, that resteth upon Christ, and Christ alone, for it, and pleads Christ's merit, and only Christ's merit, upon the promise of God. If by good works, then good works can expiate our sins, and satisfy for our evil works. If by works, than there is some promise made in the Gospel to justify us by them, and as righteous through them; and so righteous, that we need not plead Christ, or remission upon Christ's propitiation. But there is no such promise in the Gospel. The Law indeed saith Do this, and live; But the Gospel saith, Confess with thy mouth the Lord Jesus, and believe in thine heart, that God hath raised him from the dead, and thou shalt be saved, Rom. 10. 9 If by works, then why doth the Apostle say, By Grace you are saved, through Faith, and that not of yourselves; it is the gift of God. Not of works & c.? Why might he not as well have said, By Grace ye are saved, through faith and works? It was as easy for him to say the one as the other. The power to do good works, and our doing of them is a reward derived from Christ by faith. For we are his workmanship, created in Christ Jesus unto good works, Ephes. 2▪ 8, 9, 10. After that we are once engrafted into Christ Jesus, we derive all the good from first to last, whether for duty or reward from him. All the virtues which we have; all the good works, which we do on earth, or in heaven, presuppose us in Christ, and justified by, and for, his merits, All good works of regenerate persons are virtually in faith receiving Christ, and no such faith continuing can be without good works. It is certain that as God in the Gospel commands good works, commends such as do them, promiseth rewards unto Well-doers, ●o he will in his last Judgement justify good Works, and the doers of them, so as Wisdom is justified of her Children: But this Justification is only Approbation, whereby man may justify God, as well as God justify man in this manner. Therefore we must needs say, that as good Works are commanded by God, pleasing unto God, so they are approved and rewarded of God. They, so far as good, prevent future guilt, take away no former guilt, do evidence our faith, and Title, unto everlasting Glory, strengthen our union with Christ, because they strengthen faith, confirm our hope, glorify God, give good example unto men, make us more capable of Communion with God, tend towards the possession of Glory, distinguish us from the profane, and hypocrites, give some content to our Consciences, and there is a kind of happiness in the doing of them, and in the remembrance of them done: Blessed are they who always abound in them; For they know that their labour is not in vain in the Lord. Yet Bellarmin, though a great advancer of Merit, thought it not only safe, but the safest Way, to put our whole and sole trust, not in these our good Works, but in Christ. But it is not only the safest, but the only way so to do, if we would be justified before God. To say, that good Works are a condition of the Covenant of Grace; we shall be judged according to our works; remission of Sin is promised to such as forgive others, and that such as love God, fear him, serve him, do his commandments, shall be rewarded, and have eternal life, therefore We are not justified by faith alone, but by good works also, is no good arguing. If the Sequel be denied, as it must be, no wit of man can prove it, and make it good. They may be a condition of the Covenant, yet not such a condition as faith, receiving Christ as Propitiatour, and Advocate, and resting upon God's Promise in him alone: and such must of necessity be that condition, whereby we are justified, and stand blameless, and without Spot, before the Throne of God. Though we shall be judged according to our works, it doth not hence follow that we shall be justified by our works. In the matter of Judgement, and the Cause to be tried, there are two things; the Merit, and the Evidence: And who dare say, that good works are the merit of the cause, which are only the Evidence? Gregory the Great distinguisheth in this case, & saith we shall be judged, and so rewarded, Secundum▪ sed non propter Opera. Where Promises of Life, Blessing, Reward, and of Glory, and of Remission of Sin, are made to such as do works of Mercy; or suffer for Christ's sake, or love God, or serve and fear him, we must observe that where any one of these is named, all the rest are meant; and that the Person qualified with one is qualified with all: and the reason is, because there is such a connexion between them, that where one is predominant, and in sincerity, all the rest are inseparably joined. Yet none of these can be, where faith in Christ is not; neither can a living faith continue, without all these, or any of these; and where such a faith is not, none of these can be, in such a Subject, or if they could be without it, yet without it, they could not be acceptable, nor rewardable. Neither could this qualify the Person aright, nor faith qualify aright if it were not fixed on Christ. The Apostle James indeed saith, that Abraham was justified by works; and that by works a man is justified, and not by faith only, Chap. 2. 23. Yet we must consider 1. That he speaks of the same justification of Abraham, wherein Paul instanceth, who affirmeth that Abraham was justified by faith, and not by works and proves it out of Psal. 32. 12. 2. That James speaks against such as profess ●aith without practice: and his principal Scope is to show that a vain faith, a dead faith, a faith without works, the faith of Devils, which may be in Devils, cannot justify, nor can any man be justified by such a faith; and implies, that when Paul or any Apostle, speaks of justifying faith, they do not mean such a faith; and that no Solifidian can be justified at all before God. He speaks of such works as follow faith, and Justification by saith, which did evidently prove the sincerity of their faith, and the certainty of their Justification. One cause of this mistake, both in them of Rome, and others, is; 1. Because they do not consider that the Righteousness required before the Judgement Seat of God, especially, at last trial, must be perfect, and such as the party to be justified cannot by law, that Law, which should be the Rule of Judgement, be chargeable with any the least Sin. 2. They do not consider that the party to be justified is in himself a guilty Sinner, and as such, can in no wise be justifiable before the most just, and sin-detesting Judge. 3. That the Justification, so much spoken of in Scripture, especially, in the Apostles writings, is Remission, and only Remission of Sin; in which respect, no man guilty can be justified by Works. For all the good works a man can do in a thousand years cannot expiate one Sin antecedent, intervenient, or consequent, nor free him from the guilt of eternal death. Austin saith truly, that our righteousness is true, because referred to the right end, yet in this life it consists, potius remissione Peccatorum, quam perfectione Virtutum, rather in Remission of Sin than perfection of Virtue. For as he manifestly shows, our righteousness of good works is imperfect, many ways imperfect; therefore he exhorts us to give thanks to God for our good works; whereby he implies that they are God's gifts, and more God's then ours. And certainly they are so, and God never gave them to us that we should stand upon Terms with God, and plead that the Righteousness of them was such as, that for them, he in Justice was bound to justify them. No penitent Sinner dare plead so; No wise man will plead so: and the best of men in that last day of Trial will wave the Plea of Works, and will only plead God'● Mercy, and Christ's Merit, and his own faith in the one, and the other, only. What? shall we plead Merit, or righteousness of works, or any title to reward by them, because God hath freed us from the Dominion of Sin, and the Power of Satan, and, by his Spirit, enabled us to do a few good Works, and the same, through our own default, imperfect? whereas he might have bound us to a thousand years' o● Penance, and as many of service, in good Works, without promising any Reward the least. Men may dispute acutely, and subtly, for justification by Works, now, and here; but, then, and there, summoned to be tried before the great, glorious, and most just, King, they will recant, be ashamed of their arguments, and abhor themselves, as in themselves, most sinful and guilty wretches. God did never ordain good works, which are the fruits of a sincere faith in Christ, to acquire a right unto Remission of Sin, and eternal life, but to be a means, whereby we may obtain the Possession of these Rewards he hath promised. And whosoever will take the words of St. James in proper Sense, neglecting the true Scope of the Apostle can hardly avoid it; but must contradict the Doctrine of St. Paul, agree with the Papists, in their Doctrine of justification by Works, for the main, use the same arguments to maintain it, and give the same Answers, to Objections against it, which they do; though, in some Terms, and Circumstances, they may differ. CHAP. XXIII. Of the several Branches, Parts, and Degrees of Justification, and the continuance of them unto us, until the Final Judgement. HItherto of Justification by Faith in Christ, §. I in general: After which, follow the several Branches, or Parts, and degrees thereof, if we may so call them; and the continuance of them to us, till the final, and universal Judgement of our great and glorious Lord, and King-Redeemer. These are Regeneration, Reconciliation, Adoption, Ministry of Angels, and the rest. And they may be considered, 1 As they free us from the guilt and punishment of sin; Whether the punishment be privative, or positive. 2 As they make the estate of the justified person, of miserable, to be happy and blessed. The first is Regeneration; which, in the Execution of this great and special Judgement, frees us from that great Penalty of Original Unrighteousness, the Dominion of sin, and slavery under Satan: of this you have heard before, and shall hear more distinctly and particularly of it, in the continuance hereafter. For the first thing in order, though not in time, seeing all go together, is, the restoring of the regenerating and sanctifying Spirit to abide in us, after it hath prepared us: and it is so necessary a part of Justification, that if we distinguish between the Sentence removing the guilt, and the Execution removing the punishment; the Sentence without the Execution could be little advantage unto us, nor could it minister any comfort. And God knowing this, doth always, in this particular, declare the Sentence by the Execution, and never did justify and person, and left him unsanctified. And, by this Sactification, doth plainly testify unto the party justified, that he hath freed him from the guilt and obligation to the greatest Punishment of all. Yet this Regeneration is not perfect at the first, neither shall be fully perfect in Body and Soul, until the Resurrection. This must needs be the first part of branch; because all that follow depend upon it, and without it we are uncapable of them. For as God, for order, so far as our shallow capacity will reach, is first conceived to be holy, before he be conceived as happy, so man must needs be. The greatest, and first, penalty for Sin, was to take away the sanctifying Spirit; and the greatest mercy is, to restore it again. And this, as all the rest, is derived immediately from Christ believed upon. For, by faith, we first have Union & then Communion with him, and derive both Grace, and Peace, from God the Father, and his Son Jesus Christ: and are blessed in him with all spiritual Blessings. It's called Regeneration, because we are by it delivered from that most fearful death, we call the death of Sin, and receive a new, and spiritual life, being created anew, according to his Image, in Righteousness and true Holiness. It may be said to be begun (though at some distance) in Vocation, when ou● Hearts are first prepared for, then informed with, Faith, and so we are engrafted into Christ, and made one with him. Yet all this was but a preparation for it, and tending unto it, to complete our union with our Saviour. And when we are once united, that Spirit which did only prepare us is given to abide in us constantly, and first as a Spirit of Sanctification. In this, the foundation of eternal Joy, and Glory, is laid, and now we begin to move directly towards our full happiness. This not only takes away former guilt, but the very Root of former guilt of Sin. The second Branch is our Reconciliation: §. XI for being justified by Faith, we have peace with God, through our Lord Jesus Christ: by whom also we have access into the Grace wherein we stand. This is said to be an effect of Justification strictly taken. In the words of the Apostle Rom. 5. 1, 2. we must consider 1. The Condition of the party to be reconciled, before he be reconciled. 2. What this Peace with God, is. 3. Who they are that are thus reconciled, and have this Peace. 4. How they have it through Jesus Christ our Lord. 1. Because Reconciliation presupposeth Enmity, therefore the condition of the party to be reconciled must be, that he is at Enmity with God, and God at Enmity with him. There is Enmity between them: and this is a very sad condition, to be at Enmity with that God, in whom all our comfort is, and upon whose favour depends our spiritual and eternal happiness. The cause of this Enmity is Sin, considered either in the habit, or in the act, or guilt. By the habit, and the act, we are contrary to God as just and holy: and God must needs abhor us. Therefore the Scripture represents Sin, as base, and filthy, polluting the Sinner; and God, as pure, and holy, hating, detesting, abominating sin. For nothing is so contrary to God, and so odious in his sight, as sin. Therefore is it said, Thou art not a God that hast pleasure in Wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight: Thou hatest the Workers of Iniquity, ● Psal. 5. 4, 5. And thou art of purer eyes then to behold evil, and canst not look upon Iniquity, Hab. 1. 13. And there shall in no wise enter into the new and holy Jerusalem any thing that defileth, Rev. 21. 27. And, without, as in no wise admitted to enter, are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and who so maketh a Lie, Rev. 22. 15. That is, men polluted and defiled with sin, are uncapable of this Society, and communion with the most holy God, and his most holy people. Nay we are commanded to be holy, as He is holy: and if we be not so, He will not admit us into his presence hear our Prayers, accept our Persons, or our Service: nay, He will cast us out of His Presence. And though He may love us as Men, yet He cannot love us as polluted with sin. As sin, so the Enmity begins on our part: for we first sin, and so are alienated, and Enemies, in, or by, our mind by wicked Works, Col. 1. 21. Where the Learned Bishop of Salisbury observes, 1 The miserable estate of those Colossians, before they were reconciled▪ it was an estate of Enmity and Hostility. And, 2 The cause, and that was the mind in sin, set on sin: so he, with Beza, understands it. The first Enmity therefore is from sin, as sin. But this is not all; for sin, as a transgression of the Law of God threatening punishment, offends God, and provokes him to anger, as it makes man liable to punishment. So as that God, who as merciful, is inclined to reward, as just is bend to punish, and so not only take away his mercies, but inflict Positive Penalties, to take vengeance upon the sinner, for the Transgression and Contempt of His Law. And he that continueth in his sin, without repentance, must needs be an Enemy, and the subject of His Wrath. God is an enemy to him, not as a man, but as a sinful man & continuing in sin: and as he is unclean, he can have no fellowship with God, who is Light, and in whom there is no Darkness, because he walks in Darkness and he is deprived of his special favour and love, and lies under His heavy displeasure. This is the condition of the party before He be reconciled. The 2d▪ Thing to be considered, is, What this peace with God should be? And 1 It's peace after Enmity: Therefore called Reconciliation. 2 It's a removal, and taking away the enmity, by taking away the cause thereof (as you shall hear hereafter.) 3 This Enmity is so taken away, that the state of the Person reconciled, is not a bare Neutrality between God and him, but a state of special love and favour, whereupon follows an acceptation of the person, and an admittance into God's presence, to come with boldness and confidence unto the Throne of Grace, a delight in his Prayers and Service, and a Peace, and quiet calm of Conscience, which cannot be without great joy. God before did hate, hide his face, cast out of his presence; and man, once sensible of his sin, doth fear, and fly from God's pre●ence, as from a consuming Fire. As Adam hearing the voice of God was afraid, and hid himself, and Israel trembled before Mount Sinai, burning with fire up to the midst of Heaven. Now God loves, and man is bold and confident. This is a special favour God bears unto his People, which the Psalmist prayeth for, Psal. 106. 4. The light of God's countenance, whereby His frowns are turned into smiles, and he looks cheerfully upon us. 4 This favour is not a fancy and conceit, that God doth love us, but it's really and fully manifested in our hearts by the Holy Ghost, which God hath given us, Rom. 5. 5. 5 As this Enmity begins on Man's part, turning away from his God, and provoking him; so this Peace and Reconciliation begins on God's part, in mercy, turning unto man. 6 As the hatred and displeasure of God, and the want of his favour, maybe considered as a Penalty, and the same removed by Reconciliation; so it may belong to Justification, and Remission, as a branch thereof, without which it cannot be perfect. 3 The party reconciled, is the justified by Faith. For being justified by Faith, we have peace with God. Take this Peace Passively, as a benefit and reward received by Man, it's an effect of Justification, and may so be called: but take it Actively as coming from God, it may be a part or degree of Justification, essentially included in it. For God in justifying▪ in that very act▪ accepts him as a friend, and looks not on him as an Enemy. It presupposeth the taking away of the general guilt, and the removing the great penalty of sin and corruption by restoring the regenerating Spirit. For how can man as guilty and polluted with sin, and under the dominion of Corruption, be a subject of this special love and favour? According to the Scriptures, and His Eternal Laws. He cannot possibly be such. God may so love Man, when he is his Enemy, as to give his Son for him, and his Spirit, to take away the cause of this Enmity; but to love him with this special love, as such, is impossible: For this Reconciliation, necessarily presupposth the cause of the Enmity, not as to be taken away, but as taken away already. Otherwise God should love those whom He hates, as He hates them, and be well pleased with those, that lie under his fearful displeasure. 4 We have this peace by Jesus Christ our Lord: for by whom we have Justification, by Him we have Reconciliation. We find two degrees of this Reconciliation, and both by Christ. For so the Apostle informs us. For, saith He, God was in Christ, reconciling the world unto himself, not imputing their Trespasses unto them, and hath committed to us the Word of Reconciliation. Now we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, to be reconciled to God, 2 Cor. 5. 19, 20. By which words we easily understand, that the Foundation of this Reconciliation was laid in Christ's suffering. For even then God did not impute our sins to us, but unto him, and punished them, in him, for us. For, He who knew no sin was made sin for us, that we might be the Righteousness of God in him, Ibid. ver. 21. And if this first Reconciliation had not been made, and so God made propitious, the second had never followed. Again, if when we were Enemies, we were reconciled to God by the death of His Son: much more being reconciled, we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have received the atonement, Rom. 5. 10, 11. Where we may observe, that the first degree of Reconciliation, 1 Was by Christ's Death. The 2 By his life, when we are justified. For, by His Death, He merited it; and by His life and intercession, procures the actual enjoyment of it. The first is, Reconciliation made: The second, Reconciliation and Atonement received: and both by Christ, who reconciled us to God, both Jew and Gentile, in one Body, by the Cross, having slain the Enmity thereby: And came and preached Peace to them which were afar off, and to them that were nigh. For through Him we both have access by one Spirit to the Father, Ephes. 2. 3, 12. In whom we have boldness, and access, with confidence, by Faith, in Him, Ephes. 3. 12. So that by Christ we have this Peace with God. For by his death, he averts the Wrath and Displeasure of God, and merits his favour. He, by his Ambassadors, preacheth Peace, and beseecheth us to be reconciled, and so by his Word and Spirit converts us. He, by his intercession, takes us by the hand, and brings us before the Throne of Grace, as though He were the Master of Ceremonies, and Admissionate of Heaven: and presents us holy, and unblameable, and unreprovable in His sight, as washed in His Blood believed upon, Col. 1. 22. Upon this Reconciliation it follows, that we cease 1 To be Enemies. 2 To be Strangers. 3 To be Neutrals. 4 We are Friends, Fellow-Citizens with the Saints, and of the Family of God. This Reconciliation makes the state of the Reconciled very happy, and it's an unspeakable mercy, as may appear. 1 From the sad condition of Cain, when he was driven from God's presence, and others in his case, from the Lamentations and Complaints of God's Servants, when he did hide his face, absent himself, withdraw his Spirit, and in anger (as it were) cover himself with a Cloud, that their Prayers could not pass through, and be heard: By their Deprecations of God's anger, lest they should be cast out of his presence, and his Holy Spirit taken from them: From the unspeakable joy, and consolation, which did diffuse itself, and warm their hearts upon this Reconciliation, and return of the Spirit, after their penitent and importunate Prayers. For as it's lost by sin, so it's regained by Repentance, and Faith, We seek the love and favour of great ones, and fear their frowns. But what are their frowns to God's displeasure? or their love unto his favour, which is the Fountain of Eternal joy? A third degree of Justification, §. III which reacheth Salvation, and toucheth Eternal Life immediately, is, that which the Gospel calleth Adoption, whereby those who were no Sons, believing in Christ, are made the Sons and Heirs of God, and joint-Heirs with Christ of Glory. Where we must observe, 1 How this Adoption agrees with Justification, and differs from Regeneration, and Reconciliation. 2 What the nature of this Adoption is? 3 Who they are that are Adopted? 4 What the condition of the Adopted is? 1. It agrees with Justification, as a part or degree thereof, as it doth remove a great penalty, and so the guilt; which Justification properly doth. The guilt and penalty you shall know hereafter. It differs from Regeneration, because that gives only a n●w life of Grace, and Sanctification altering our disposition. And this new Being and Life might be given us, without a further Dignity, and Title to an Heavenly Inheritance. It's true, that if God beget us again, and renew us, we may be said to be His Sons; yet it doth not follow, that if we be Sons only in that sense, that therefore we are Heirs: though if we be adopted Sons, we are Heirs according to express Scripture, Rom. 8. 17. It differs from Reconciliation, because God may love us as his Servants, and yet not as Sons and Heirs. Therefore it's a further degree of God's love and special favour. For we may be His Subjects, and yet not of His Household and Family. We may be of His Family, as Servants and Friends, yet not as Sons and Heirs in the highest Rank, and Degree of Dignity, in His Family. And we must here take special notice, 1 That God, by one act, doth justify, regenerate, reconcile, and adopt. For though we may distinguish them, and conceive of them under several notions, yet we must not separate them. For though God might have separated some of them, yet He doth not. 2 That Justification, Regeneration, Reconciliation, are not distinct, and different Titles, but one and the same Title unto Everlasting Life, which God doth give us by these in our Lord Jesus Christ. For we are justified by His Grace, that we should be Heirs according to the hope of Eternal Life, Tit. 3. 7. Where Justification gives right unto Eternal Life. And, Blessed be God, and the Father of our Lord Jesus Christ, who, of his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the Dead, unto an Inheritance, etc. 1 Pet. 1. 3, 4. Where Regeneration is said to give right unto glory. And again, If Children (that is, adopted) than Heirs, joint-Heirs with Christ. Where Adoption is said to be the Title unto this Heavenly Inheritance, Rom. 8. 17. The like may be said of Reconciliation. For, having Peace with God, by Jesus Christ our Lord, by whom also we have access by Faith into this Grace wherein we stand, we rejoice in the Hope of Glory, Rom. 5. 2. How Faith and these, may be the Title, shall be known hereafter. The second thing to be considered, §. IV and observed, is the nature of Adoption. This actively considered, in general, is a gracious act of God in Christ: But in particular, it's such an act, as whereby we are made, of no Sons, Sons and Heirs of God with Christ of glory. Where we must acknowledge, that by Nature, we are not Sons: For, according to the Laws of men, such as are adopted, are different from Natural Sons, which are Sons necessarily: but these are made Sons freely by an act of free grace. For Adoption is a free Election, and always makes a person who is not a Child, to be a Child: By Nature, indeed, we are the Sons and heirs of Wrath, or rather Slaves to sin, and Satan. By sin we lost our ●iliation, and our right to the inheritance of eternal life: and this was a very sad condition, and an heavy judgement of God. This is our condition before Adoption: But presently upon our Adoption, we who were no Sons are Sons of God, and heirs of an eternal Kingdom, and being washed in Christ's blood, are as Sons advanced to the dignity of Kings and Priests unto ou● God for ever. Yet we are not heirs severally, and apart from, but jointly with Christ, and of the same estate in our measure, but in his right. For as one with him, and members of his body, as he is a Son, and heir; so we must needs be Sons, and heirs with Him. In the third place, §. V The parties, who are adopted, are Believers in Christ: for as by faith in him, we are justified, regenerated, reconciled; so by the same faith we are adopted. For as many as received Christ, he give them the privilege, or dignity to be the Sons of God, even to them that Believe on his name, Joh. 1. 12. You have heard often before, that faith is the Title to justification, by virtue of Christ's merit, and Gods promise; But the immediate title to eternal glory is justification, in regeneration, reconciliation, and Adoption. For tho●gh by faith we have a remote, and mediate right to glory, yet the immediate subjects of this right to glory are the justified, regenerate, reconciled, and adopted Saints, and Sons of God. For though God give this inheritance of glory unto Believers; yet he gives it to Believers as justified, regenerated, and adopted. This faith is fixed on Christ as meriting, and interceding for this adoption. For such as believe in his name are made the Sons of God. Joh. 1. 12. And as God predestinated us unto the Adoption of Children by Jesus Christ unto himself, according to the good pleasure of his Will, Ephes 1. 5. So he also by him according to this Pedestination by him before time adopts us by him in time. The fourth thing to be considered, §. VI is the estate and condition of these adopted Sons of God, which is imperfect in this life, and only begun. For it was a great, and transcendent love of God, that we should now in this life be called the Sons of God, and have not only the name, but the thing itself. And though now in this life we be the Sons of God, it doth not yet appear what we shall be: but we know, that when Christ shall appear, we shall be like him: for we shall see him as he is, 1 joh. 3. 1, 2. And now we have the first fruits of the Spirit, and we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our bodies, Rom. 8. 23. Where, by the Redemption of our bodies, is understood the Resurrection, when our Adoption shall be perfect. And this is our great comfort for the present that we not only are, but certainly know that we are the Sons of God. For the Spirit itself beareth witness with, or rather to, our Spirits that we are the Children of God, Rom. 8. 16. And we are assured, and have good security, that in due time, when we shall be at full age, and past our minority, we shall have ●ull enjoyment of the inheritance. For we have the first fruits now▪ ibid. 23. and are sealed with the holy Spirit of promise, which is the earnest of our inheritance until the Redemption of the purchased possession unto the praise of his glory, Ephes. 1. 13, 14. Where, the Redemption may be the Resurrection: and it's the Redemption of Acquisition; because upon the same we shall have full possession. Great is the happiness, joy, and comfort of the Adopted Sons of God: For 1. By Adoption, we are not only freed from the slavery of sin, but the bondage, and servitude of the Law now in the times of the Gospel. We have not received the Spirit of Bondage to fear again, as it was under the Law, Rom. 8. 15. We are not now under Tutors, and Governors, nor in Bondage un●er the Elements of the World, that is, the Ceremonial Law, Galat. 4. 3▪ 4. 2. We have the Spirit of Adoption, whereby we cry Abba Father, Rom. 8. 15. Gal. 4. 6. We cry, and pray: and we pray unto God as a Father, and that with greatest confidence. For what may not Children expect from a Father, such a Father, before whose Throne of Grace we may approach without fear. We are free Children of a free Mother: We are not Servants born of Hagar the Bondwoman; but free women of Jerusalem, which is above, and Mother of us all, Gal. 4. 26. And as Jerusalem is our Mother, so God is our Father, who hath given us the Spirit of Adoption. 3 We being adopted, enjoy the Ministry of Angels, those Blessed, and Immortal Spirits, who have a charge to keep us in all our ways, guard us, and pitch their Tents about us. If we be in any place, in any danger, at any time, they must be ready at hand. If Jacob fear his Brother Esau, two Armies of them shall meet him, and secure him from danger. When man, by sin, forsakes his God, he's out of God's special Protection, and the Angels have no Commission to take care of him. But if he return unto his God again, they rejoice upon his Conversion, and, upon God's Command, do pitch their Tents about him. And since Jesus Christ, the Son of God, was made Lord of Angels, as soon as any do believe in him, and are made the Sons of God, he gives them special charge concerning his little Ones. For they are all ministering Spirits, sent forth to minister for them, that shall be Heirs of Salvation Heb. 1. 14. 4 So soon as we are Sons, we fall under God's special Providence, and so He takes a far greater care of us, than of others. If we offend, He, in dearest love, will chastise us; not to destroy us, but correct us; because He will not suffer sin to lie upon us. He will try us, not vex us, but to exercise our Virtues, and purify our Faith that so we may come out of the Furnace of afflictions, more pure than finest Gold. If we fall, He will raise us up again: If we grow cold, He will quicken us. If we fall into danger, He will deliver us; if into want, He will provide for us necessaries. For our Heavenly Father knoweth, that we have need of all these things. 5 He, in His excellent Wisdom, out of greatest mercy, so order all events, all conditions, either of Prosperity, or Adversity, all his Works of Providence so that Heaven and Earth, Men and Angels; yea, all Creatures, and all things, shall conspire and work together for our good, and all shall unite Forces, and full power; which united, as in one single cause, shall further our Salvation. 6 God loves them as his Children with a special love, and pities them far more than any Father in the World pities his Child, and nothing shall be able to separate from the love of that Father whom they love. 7 He gives his Spirit of Adoption into their Hearts, to anoint them, seal them, assure them of their present right unto, and the full Possession, in due time, of their Heavenly Inheritance. God their Father loves them; and they must certainly know it. Their estate, therefore, is an estate of unspeakable joy & comfort: Yet it requires, that we should be obedient and dutiful Children; and the love of God, which is so great, and advanceth them so high, should deeply engage them to the love and obedience of their Heavenly Father. This is the beginning of God's Judgement, §. VII in dispensing and disposing of his Spiritual Rewards of Conversion and Justification, which include all the rest, and bring them into an happy and blessed estate. After this, the continuance of this blessed estate is to be considered. For God continues to judge and reward, according to the continuance of their Faith: and this, in all parts of the World, where any of his Saints shall be. For all jointly, and every one severally are the subjects of this Judgement, which continually proceeds according to his Laws of Redemption. As their Faith and Repentance are not made perfect at the first, so their rewards, joys, and comforts, are, not consummate, but by degrees. And as their Faith may be sometimes greater, sometimes less; so this estate is better or worse, or rather not so good. Whilst Faith habitual, remains rooted in 〈◊〉 heart, they are virtually justified: When it's actual, their Justification actual will follow: When their Faith is lively, and continues to act vigorously, their estate is so much the more comfortable. In this continuance of Rewards, (the same Rewards formerly given) there is required a continuance of the grace of God's Spirit abiding in them, to enable them to Duty, and observance of his Laws: and according to the continuance of this grace, a continuance of performances▪ without both which, there can be no continuance of Rewards. The grace of God is so continued, that it doth not prevent all sin and disobedience, and therefore we are not free from all punishments. Yet as we contract new guilt every day, so every day, we should renew our Repentance, and Faith, and so present ourselves before the Tribunal of this Heavenly Judge, and sue for Pardon in the Name of Christ, and suffer no guilt to lie long upon us. And as this Court is continually open to dispense Rewards, so it is to punish, and chastise, according as our deserts shall be. If our sins shall be greater, and our neglect of our renewing our Repentance and Faith longer, the greater punishments, both of loss and pain, shall be; as was evident in David. This state of Conversion, §. VIII and Justification, may be considered, as continued in this Life, or after Death, until the Resurrection. And it's a continuance of it in the several Branches of Justification, as in the continuance of Regeneration, Reconciliation, Adoption. Regeneration, which is commonly called Sanctification, as continued, is the first. For that which they call Sanctification, which follows Justification, is the continuance of the first Regeneration, which is a B●anch of Justification, and a removing of that great Penalty, of loss of the sanctifying Spirit▪ and the woeful immediate consequent thereof: as Blindness, Perverseness, and the Dominion of Sin, from which, issue all Actual Transgressions, which would multiply to a great number, and rise to a higher degree of Malignancy, if God, by Restraint, or Renovation, did not prevent both. To understand this Sanctification continued, the better, we must distinguish of it, as Active, and Passive. As Active▪ it's an act of God sanctifying us; Passive, it's those gifts and graces of the Spirit, whereby we are enabled to avoid sin, and obey God. For though this be an active Power, yet in respect of God giving it, and us receiving it, it may be called Passive, though properly it be an effect of God, the cause, and a cause of an obedience following. The active Sanctification is 1 The acting of the Spirit to prepare us, convert us, work Faith in us, and by Faith unite us unto Christ. For all these may be called Acts of Sanctification in a large sense: yet, in Scripture, they are called Vocation, whereby God, through the power of the Spirit, accompanying the Word, doth convert us, and bring us to Christ. 2 This Sanctification active, when we are once in Christ, and the Spirit, is derived from him, to us, in him, to abide as a constant Spring of Regeneration at the first, is that I call Regeneration, as a Branch of Justification: and as neither before nor after the first judgement of justification. 3 This Sanctification active, not being perfect, in respect of the Subject, is continued. For we being in Christ, as Branches in the Vine, derive continual Sap, or sanctifying Vigour from him, that we may bring forth Fruit. Christ communicating this continually unto us, by his Spirit, may be said to continue to sanctify us. From all this, you may understand a threefold Sanctification. 1 Preparing. 2 Initiating us prepared. 3 Continued to consummate us. For the First Work of the Spirit is to prepare us, and ingrast us into CHRIST. The Second, Is to regenerate, and renew us once in CHRIST at the first. The Third, Is a continuance of the Second to perfect us. In the first sense, it seems to be taken, 2 Thes. 2. 13. & 1 Pet. 1. 2. In the second sense, Joh. 15. 1, 2, 3, etc. Rom. 6. 4, 5, etc. 1 Cor. 6. 11. In the third sense, 1 Thes. 5. 23. Yet this must be known, that Regeneration, Sanctification, Renovation, are taken for the same, several times: and Sanctification, in Scripture, is taken for Justification, and that we call Sanctification too; as Ephes. 5. 26. Heb. 9 15. & 10. 10, 14. & 13. 12. and many other places. Sometimes it's taken for that purity we acquire by the Works of Sanctification, and the constant practice of Righteousness; as Rom. 6. 19, 22. As for Sanctification Passive, it's easily understood by the Active. This Sanctification differs from that of Adam, §. IX and the Blessed Angels: for this finds us unsanctified, corrupted, unclean, perverse, and blind. Therefore it's called Regeneration, and Renovation, and Cleansing: the other did not find them such. What this doth at first, it continues to do: it makes us at the first Righteous, and holy, and imprints God's Image upon us, and continued it; continueth us such, and makes us more and more holy. And the more we exercise this Active Power, the more we are sanctified; according to that Promise, To him that hath (that is, useth and exerciseth) it shall be given; that is, more shall be given. It's a Reward given at the first; and it's a Reward continued, enabling us to perform Duty, that the Reward may be greater, and greater. For the effect of it, is, to cause us to walk in God's Statutes; and the more our obedience is improved, the more our comfort is increased, because our estate of Justification, and our Title to Eternal Glory, is thereby the more evident. There is an ablute necessity of the continuance thereof: For if God desert us but a moment, there presently follows a Relapse. The subject of it is the whole man, Soul, and Body; the Soul chiefly and primarily; the Body, secondarily. In the Soul, it enlighteneth the Understanding more and more, and dispelleth the Mists of Ignorance and Error; and rect fies the Heart, declining it from sin, inclining it to Righteousness. It fixeth it upon the right Object Christ, and Eternal Glory in Him, and continues to strengthen, and incite us to the performance of Obedience, and the practice of those Duties, whereby Eternal Life is obtained. All the Motions, and Inclinations, and Dispositions, and those we call Affections, are by it set in a right order, especially the Affections of Love and Hatred, which principally move and sway the Soul. It limits and directs the Sensitive Appetite, and makes the Body and the Members thereof Instruments of Righteousness to Holiness. Yet this Sanctification was neither given to expiate sin past, nor merit life to come, but to prevent sin, and bring forth the fruits of Righteousness. In respect of Sin, and Corruption, yet inherent, it's called Mortification; in respect of righteousness, this heavenly active power is called Vivification: And by virtue of Christ's death it destroys Sin, and by virtue of Christ's Resurrection it quickens us to an heavenly life. Yet this Mortification, and Vivification, are not properly integral Parts, but only Adjuncts of this Sanctification. For take away Corruption wholly, there will be no Mortification; because there remains nothing to be mortified. Because this regenerate power is not consummated at the first, §. X therefore it will meet with continual opposition from Corruption within; and the Devil, and the World, without. For in every regenerate man, there is in this life Flesh and Spirit, Corruption and Grace: and these two being contrary one unto another, have continual conflicts, both habitual and actual. Yet Grace and the Spirit is predominate; otherwise Regeneration could not be Regeneration. These are Jacob and Esau continually striving in the Bowels, and Womb, of our Souls, The Assistants to the Flesh, are the Devil and the World: The Assistants of Grace, are the Father, Son, and Holy Ghost, the blessed Angels, Ministers, and sanctified Christians. For as God useth the Ministry, and Discipline of the Church, in the declaring, outwardly, with the Word, the Sentence of Absolution; so he useth them to stir up, continually, to holy Duties, to restrain Sin, to strengthen us, and promote our Sanctification. And I cannot see but the blessed Angels should have as much power to help us, as the Devil to hurt us. For they are ministering Spirits, not only for temporal Safety, but spiritual Assistance. And from this opposition ariseth that spiritual War, so much mentioned in Scripture: in respect of which, all spiritual and heavenly Virtues are called Armour, the Armour of God, and the more we exercise them with Prayer, and watchfulness, the more and the faster we gird them upon us; the stronger and safer we are. Some of these, though only the principal, are named, Ephes. 6. 11, 12, 13. etc. 1 Thes. 5. 8. Yet all are understood: for Sanctification inclines to Obedience, and fenceth us against all Sin. The event of this War is either intermediate, §. XI or final. The intermediate from the first Regeneration is often, and for the most part Victory, yet not without many wounds, hurts, foils, falls, and the same sometimes very grievous. And though Grace in us be habitually predominant, yet actually it is not always so. We may neglect our watch, be too careless, and then we suffer. Yet the weaker, by Humility, Prayer, Watchfulness, may stand, when the stronger fall. And the Victory doth not depend so much upon the eminent degrees of gifts, and graces, in us, as upon divine Assistance from without. The more we fight, according to the rules of this war, the stronger we are by God's Assistance, and our Saviour's intercession, who prayed, that Peter's faith, and so ours, though fearfully sometimes shaken, might not fail. This war is to be waged, not only by strength, but policy and holy prudence, whereby we foresee dangers, to prevent them, and take all opportunities and advantages for our safety, and our Enemy's ruin. Because our weakness is great, we must often pray, humbly depend upon our God, and work out our salvation with fear, and trembling; because it's God that worketh in us the Will and the Deed of his good pleasure. Because of our many foils, and falls, one work of our Sanctification is to renew our Repentance, and our Faith in Christ, and that daily, that as we contract new guilt, and are weakened, so we may be cleansed, and strengthened. Therefore David, after his grievous fall, petitions to God to create in him a clean Heart, and renew a right Spirit within him, Psal. 51. 10. And Peter goes out and weeps bitterly; and, no doubt, prays fervently. Divine Desertions are fearful, and we must take heed of offending the sanctifying Spirit of God. By these frequent returns unto God, and our Saviour Jesus Christ, our sanctification is renewed, and recovered. What should be the reason, whereupon the Eternal Wisdom of God should determine, to put his Regenerate Ones upon this Bloody War, sometimes continued long, and not wholly destroy sin at once; and so, in an instant, give us perfect and perpetual Security, is hard to know. Yet this is certain, that he thought it best to teach us Humility, so as that we might learn that Lesson perfectly, and that we should fully know our total and perpetual dependence is upon his grace. For Pride, and Security, was the ruin of Man at first, and the ●inal Fall of the Apostate Angels. Besides, He knew how to turn all the Events of this War unto our good and greatest glory: and He would let the Devil plainly see, that he, by frail man, over whom he had so domineered, and whom he had so insolently trampled under his feet, could not only Resist him, but eternally subdue him. This is the intermediate Event of this War: §. XII The final Event, is a final and complete Victory. For we are enabled, not only to withstand in the evil day of Temptation; but having done all, and finished the War, to stand victorious in the Field, and see all our Enemies subdued, Ephes. 6. 13. For this end, the complete Armour of God was given us. And this is the Promise; that God, the God of Peace, who will put an end unto this War, will bruise Satan under our feet shortly, Rom. 16. 20. And the God of all grace, who hath called us to his Eternal Glory, by Christ Jesus, after we have suffered a while, will make us perfect, establish, strengthen, settle us, 1 Pet. 5. 10. We shall overcome the Great Dragon, and Old Serpent, by the Blood of the Lamb, and his Testimony, not loving our lives to Death, Revel. 12. 2. The Reward, upon this Victory, is an Eternal Crown, which will be certain. For when Paul had fought this good Fight, had finished his Course, and kept the Faith, from thenceforth there was laid up for him a Crown of Righteousness, which the Lord, the Righteous Judge, would give him at that day: and not to him only, but unto them also that love his appearing, 2 Tim. 4. 8. This Victory is obtained by final Perseverance, which is often▪ in part, interrupted by our many failings, and falls; yet continued by a continual Supply of inward strength, and outward Assistance, upon which it doth chiefly depend. God requires, on our part, a constant Exercise of that Power He hath given us, and humble dependence upon his strength, a continual Watchfulness, a daily renewing of our Repentance, and Faith: For, without Duty, there is no expectation of solid comfort. This Perseverance is never totally interrupted by Apostasy in the Saints of God, once regenerate, and sealed with the Holy Spirit of Promise, who have received the first-fruits of glory, as an earnest of the full possession of the great Inheritance. That these ever did, or may, according to the Eternal Rules of this Government fall totally, and so finally, never any yet could clearly prove. That others, though baptised, enlightened, changed in their hearts, reform in their lives, so as to forsake, in some measure, their former sins, endued not only with ordinary, but extraordinary gifts of the Spirit, and out of an imperfect hope of Salvation, have tasted of the joys and comforts of the Gospel, may fall, will not be denied. Yet all these things are not sufficient, sufficiently to qualify the subject of this Question concerning Perseverance. For the Question, Whether those, who by a sincere Faith are living Members of Christ, have received the Regenerating Spirit, as a Seal and Earnest of Eternal Glory, can, according to the Laws of God-Redeemer, fall away totally from the estate of Justification? The Question may be, §. VII De esse, aut Posse, or both. That any such did ever so fall, no man yet did ever prove. That they may fall, according to the tenor of the Gospel, hath not been yet, nor I think can be, made evident. The Scripture doth sometimes take Righteousness, Calling, Regeneration, Sanctification, the purging away of sin, in a large sense; and attribute all these to such as have been baptised made profession of their Faith, and have not by Scandal, or Apostasy, stained their Profession: and as the Scripture, so the ancient Writers also term these Saints, Righteous and Regenerate. But a thousand such places will not evince this Fall that's here denied. For they changed the subject of the Question, and so the Question itself. Many do instance in David, who, no doubt, was regenerated, and ●ealed with the Spirit of Promise, and he fell grievously, and contracted the guilt of Adultery and Murder. But what though? Was this a total Fall? It was not. For, 1 Though the sins were heinous, and did highly offend God, and deserved Death; yet this Death was removable. For they were not the sins of Apostasy, or final Unbelief; nor properly, nor immediately Impenitency and Unbelief, which are the sins directly and formally against the Covenant and Fundamental Law of Redemption. Therefore they could not make him of a subject to be no subject; neither did God wholly reject him, and take his Spirit wholly from him. A man may commit heinous offences against the Law, and yet be a Subject: but if he be guilty of Rebellion, or High-Treason, he loseth all right of a Subject. Thus David was not guilty. 2 This Death was more easily removable, than that Penalty of that Party, which never did believe, never was regenerate. 3 Though the Sins were actually, yet they were not habitually contrary to the Law or to Repentance, and Faith: For to be an Adulterer, and Murderer was not his constant temper. 4 God made such promises to David, and those personal, as were not consistent either with total, or final rejection. This was one promise, and that Personal; My mercy will I keep for him for evermore: and may Covenant shall stand fast with him. And for his seed, if they transgress, he would chastise them: Nevertheless his loving kindness He would not take utterly from them, Psal. 89. 28, 29, 30. etc. And this did include an obligation on God's part, to revive his Faith, if Actual, and Particular Faith, and Repentance were necessary to actual Remission. Though it's certain, that many great sins are remitted upon a General Repentance, if sincere. 5 That 51. Psalms, wherein we have so full an expression of serious Repentance, and a very lively faith, was not made by a new faith upon a new Regeneration, but by his former faith, which for the time was Dormant, and as it were dead. 6 The divine Apostle saith unto his little Children. The anointment which ye have received abideth in you, 1 john 2. 27. And the seed of God is not only in him, who is born of God but, remaineth in him, Chap. 3. 9 And hereby we know that God not only is, but abideth in us by his Spirit, which he hath given us ver●. 24. Upon what other ground could Paul be persuaded, that nothing could separate true believers from the love of God, Rom. 8. 38. And except there were some promise in the Covenant to this purpose, why should he be so confident of this very thing, that God who had begun a good work in the Philippians, would perform it unto the day of Jesus Christ; Phil. 1. 6. And lest he should terrify the Hebrews, by his doctrine of the peremptory rejection, and perdition of Apostates; as though he understood it of them personally; He explains himself, saying: But, beloved, we are persuaded better things of you, and things that accompany Salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have showed to his name; in that ye have ministered to the Saints, and do minister, Heb. 6. 9, 10. Where real love to Christ, and his Saints, is joined with salvation, as having an inseparable connexion with it, by virtue of the divine ordination. Yet he doth not cease in these places, and others, to press duties and perseverance; because the performance of their duty, and endeavour of perseverance, was a means of Perseverance. And surely that God, who never deserts man, before man deserts him; will never totally desert man, before man totally deserts him. Certainly, there is a state of confirmation in this life, wherein, by virtue of the earnest of the Spirit, the Sons of God may be certain of their present right unto, and their future Possession of, eternal glory: Though few attain to this, till the end of their lives. But of this more fully upon another occasion in mine exposition of the Epistle to the Hebrews. For the present, we may observe these particulars: 1. That we may make our calling, and election sure in this life. For we are commanded even in this life, to give all diligence, to make our calling and election sure: For if we do these things, we shall never fall, 2 Pet. 1. 10. 2. That the highest degree of sanctification in any intellectual subject, Men or Angels, may be lost. 3. That the perpetual continuance thereof in a created subject, depends upon an extrinsical cause, which is God's perpetual conservation. 4. The certainty of our perseverance in this life, both for the thing itself, and the certain knowledge of it, depends upon a promise in the Covenant of grace in Christ. 5. The controversy in this point between the Contra-remonstrants, and Remonstrants, if both parties had dealt plainly, had been near an end, and so far more easily determinable. For if God hath made a promise, that he will put his fear into the hearts of his Children in this life, so that they shall not depart from him, though they may sin, and fail in many Particulars grievously; then, if the question be rightly stated, the quarrel is ended. 6. The first proof of the Remonstrants out of Scripture, which by some is held unanswerable, out of Ezek. 18. it nothing at all to purpose: Because it speaks of the judgement of God, and his judicial proceedings with Israel, according to the Law, and Covenant made at Horeb, which the Apostle saith expressly, is a distinct Covenant from the Covenant of grace, Heb. 8. 9 But for the present to lay aside the controversy, let us every one endeavour, and give all diligence to persevere; and every day pray for perseverance: for that will be better than to dispute; because by this means we may attain to that which many do deny. But this you must know, that no promise can give us comfort upon, and in the time of disobedience, and neglect of duty. Thus far, §. XIII the continuance of Regeneration: The continuance of Reconciliation and Adoption follows, which makes our condition, to be a condition of peace and joy in this Vale of Death. In this I shall be brief, because I have spoken more at large of the nature of both formerly. It's God's Will, that the continuance of these should depend upon the continuance of Sanctification: For no man can be happy, if he be not first holy. Therefore, he that hath the hope of glory, and joy upon that hope, doth purify himself, 1 Joh. 3. 3. The more God continues to sanctify, and assist us, the more we improve our Heavenly Graces: the more diligently we practise, pray, and watch, the greater evidence we shall have of the continuance of our Reconciliation & Adoption, and the greater will be our assurance of God's special love unto us. And the greater this Assurance of His love shall be, the greater our peace and joy will be. The more we love God, and the more we keep His Commandments, the more He will love us. He loved us much, before we loved Him, and even then He gave His Son to be the Propitiation for our sins. But when we receive His Son, He loves us more, and several ways discovers, that His love to us, loving Him, is everlasting, and far greater than the heart of man can imagine. And nothing can more quiet and content the heart of miserable man, than assurance, that God loves him with a special love, which He hath manifested already, and will manifest it more on Earth, and most of all in Heaven. For when we are fully glorified, we shall fully know how much He loved us. And, for the present, what can disquiet our hearts within, when the Love of God is shed abroad in our hearts, by the Holy Ghost, which is given unto us, and continued within us? Surely, no tribulation without, no muttering of the Conscience within, can disturb our peace, abate our joy, diminish our comfort. We joy in Tribulation, and in the midst of greatest Afflictions we can quietly repose our minds in God, and sweetly rest in His Fatherly Affection. Yet this requires an heart above the Earth, and such a measure of Faith, as to overcome fears, and desires of the World. For if we love our God above the World, desire Heaven, as infinitely more excellent than the Earth, scorn the menaces of the Devil, and wicked men; disdain to look upon the glory and prosperity of the World, as not worth the seeking; so that no Worldly Cross, nor Crown, can work upon us, to affect, or disquiet us, than our peace must needs be great. This love of God is manifested to us many ways: As 1 By Trials, Chastisements, Corrections, which are bitter for the present, sweet in the end; so that we know God, in these, was not angry, but did love us. 2 By strange and wonderful Deliverances, wherein his Power, his Wisdom, and special love unto us, do evidently appear. 3 By the return of our prayers, which is many times such, as that we certainly know, that we were heard in Heaven, and God did far more for us, than we desired, or could have desired. 4 And most of all, when we find our Faith strengthened, our Graces increased, our Power over Sin improved. For, by these things, we know assuredly, that God, by the Spirit of Christ, dwells in us, and we are very sensible of his powerful presence in our Souls, as in his Temple. By these things, when we look back, we begin to discover God's everlasting love in Predestination, and those stable and unchangeable Decrees made in Christ before the Foundation of the World: And when we look forward, we see Heaven open, Christ our Saviour, at his Father's right hand, making intercession for us; our Eternal Mansions there by him prepared, and an excellent estate of glory ready for us, as reconciled and adopted to this estate. And upon our Prayers, our Eyes are enlightened, so that we gain a further knowledge of the hope of his Calling, and the Riches of the glory of his Inheritance in his Saints, and of the exceeding greatness of his power towards us. The more we do good, and suffer ill for his sake; the greater, and more certain our hope of eternal glory is. And though we live by hope, and see somewhat dimly our heavenly Country afar off, and have but some glimmerings of the eternal light, that there doth ever shine; yet for the present Faith is the substance of these things hoped for, and the evidence of these things that are not seen, nor enjoyed. These imperfect Representations, and apprehensions of this glorious estate do inflame our hearts with vehement desires of nearer approaches to our God, cause us to press with all our power towards our heavenly Prize, and warms our hearts with unspeakable joy; because we know one day, we shall have full Communion with our God, and shall never be in danger to sin again. Yet this joy, §. XIV and Peace may be interrupted, much abated, and sometimes seem to be extinct for a while: For according to our neglect, and abatement in the exercise of that Sanctifying Power God hath given us, and the use of those means, and our opportunities he hath afforded; so our peace, and joy abate. And much more are they lessened and abated by our grievous sins. As by word and prayer this heavenly fire was first kindled, so by these it's kept alive, and increased. Fervent, and frequent prayers, serious meditations upon Gods holy Precepts, and his gracious Promises, with constant practice, are like fuel to this fire, and like Bellows to stir it up, and cause it burn with a clearer, and more ardent flame, and so improve this joy unto an high degree. But as when we either withdraw the fuel, or pour water upon the fire, it's abated, and ready to be quenched; so by neglect of the former duties, and especially by grievous sins, we grieve, and offend the blessed spirit of joy, peace, comfort; and so he begins to withdraw himself. Therefore let us not with Ephesus fall from our first love; nor with Laodicea cool in our zeal, nor with David contract the guilt of heinous Crimes: For we must know that the most just God will judge his own people according to their Works, and so reward or punish them. If we neglect to walk with Him in the light of holiness, He will refuse to give us the light of joy, and comfort. When we either abate in our performances, or fall into grievous sins, our God either by afflictions, or admonitio●s, and reproofs, or by the working of the blessed Spirit, or by some or all these, doth cause us to see our guilt, and make us sensible of our sins, and so bring us back again. And upon our serious return, our joys are revived, and our peace restored: And great and wonderful is his care over his Children in this kind; for as he prevented them with his grace at first to convert them, that he might make them his Children; much more when they are his Children, and do fall, will he prevent them by his grace, to raise them up again, and revive the sparks of fire remaining: He will not suffer them to die; He will punish them that He may Reward: as He afflicted the offending Corinthians, with sickness, and some of them with death; and so judged, and chastened them, that they should not be condemned with the World. Lest this first Regeneration, and title to the eternal inheritance should be in vain, He will keep them by his power through faith unto salvation, which is ready to be revealed in the last time, 1 Pet. 1. 3, 4, 5. And if his power should not preserve their Faith, as well as their Persons, they must needs perish. He hath signified that the Connexion between their Faith, Love, Patience, and eternal glory is indissoluble: For the patience, and faith of the Thessalonians in all their persecutions and tribulations they endured, were a manifest token of the Righteous judgement of God, That they might be counted worthy of the Kingdom of God, for which they did suffer, 2 Thes. 1. 4, 5. For if we suffer with Christ, we shall be glorified with him, Rom. 8. 17. 2 Tim. 2. 11, 12. And this is a faithful saying. These things being so, there was little reason why the Remonstrants, in their Synoda● Acts and Writings, should so mince the matter, as though they were afraid to give any advantage to the Truth. Upon the 5th Article of Perseverance, they say, that God 1 According to his absolute Power, not according to the Law of Grace; 2 In an extraordinary, not an ordinary way; 3 May reward, not will reward; 4 Not constantly, but sometimes; 5 Not all his Children, but some, long and much exercised in Piety, and tried in Afflictions, with the grace of not- failing Perseverance. 6 This they will not determine, but leave indifferent: How this can consist with the Scriptures, I know not. As there be Spiritual Rewards in this life; §. XV so there be after Death, and before the Resurrection. As for the Body, because it hath been the Tabernacle of a Regenerate, and sanctified Soul, and with it a Temple of the Holy Ghost; Therefore, though it be separated from the Soul, and turned into Dust; yet it's laid down in certain hope of the Resurrection: For if the Spirit of him, that raised up Jesus from the Dead, dwell in us, than He that raised up Christ from the Dead, shall also quicken our Mortal Bodies, by his Spirit which dwelleth in us, Rom. 8. 12. Besides, it's freed from all weariness, faintings, diseases, annoyances, and pains; so that the loss of Sense is turned to a benefit, though in itself it be a punishment. As for the Soul, the reward thereof is excellent, though not perfect. It hath obtained a final Victory, over sin, Satan, the World, and is out of all danger of Hell. It's freed from all trouble and inconvenience, that did arise from the Body, and is delivered up with great peace and joy into the hands of a gracious Redeemer, who sends his Angels to receive it▪ guard it, and set it in the Heavenly Paradise; where Satan can never come near it, or tempt it any more, either to sin or despair. And now it's free from all sin, all fear, and sorrow, and temptations, and, washed in Christ's blood, shall be presented pure and blameless before God's Throne. The place, whatsoever it is, is full of comfort, the Society excellent, it's secure of the great reward of Eternal Glory. And that which is the accomplishment of all comforts, it is with Jesus Christ its blessed Saviour, who takes the charge and protection of it: Paul desired to depart, and be with his Saviour, which was far better, Phil. 1. 23. Which words inform us, 1 That the Soul lives, after it is separated from the Body. 2 That Death is not a destruction, but departure. 3 It's departure from a worse place and condition, to the better. 4 Though its absent from the Body, yet it's present with the Lord. 5 Though it had many sweet and excellent joys and comforts in Christ, in this life; yet now it hath more and greater. CHAP. XXIIII. Of the Universal and final Judgement, and the Eternal Rewards, and punishments of the World to come. AFter all the judgements past, §. I and executed from the beginning of the world to the last period and moment of the same, there will be another; and it shall be the last, for none shall follow: It's final. As it shall be the last, so it will be the greatest Court that ever God did keep, both in respect of the persons to be judged, which shall be all men, and Angels; and in respect of the retributions, which shall be Punishments and Rewards in the highest degree, and everlasting; Many Signs and Prodigies both in Heaven and Earth shall go before, and prognosticate the approach thereof. The world shall be consumed by fire, the dead shall be raised; the living shall be changed, and both shall be immortal. The Judge is God, who hath given commission to jesus Christ to judge both Angels and men, both quick and dead. He hath appointed a day, wherein he will judge the World in Righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead, Act. 17. 31. Yet of the day and hour when he shall come, no man knoweth, no not the Angels of Heaven. He shall come in great glory; all the holy Angels shall attend him: a Cloud shall be his Chariot: his Tribunal shall be high and dreadful. The Archangel shall sound the Trumpet, and make all the World to hear. All shall be summoned; all shall appear. All causes shall be evident. The sentence shall be irrevocable, the Punishments and Rewards great, the execution certain; and the estate of the parties judged shall be unchangeable. That such a day will come; that it will be a great day; that it will be dreadful unto many; and a day of unspeakable joy to true believers, it's certain: For God hath said so; and all his Saints believe him, and long for that day, and wait for their Saviour's coming from Heaven. That it will be a day of judgement; and that Christ shall be the Universal judge, we doubt not. Yet the manner of his coming, and the way of his proceeding, we do not perfectly, and distinctly, for the particulars, know. Something of it God by his Son Jesus Christ hath signified unto us, and informed us of: as that an Eternal Kingdom upon a final and total absolution will be adjudged to some; but others shall receive the doom of an eternal curse, and excommunication, to be cast out of God's presence, and condemned to suffer eternal Punishments with the Devil, and his Angels. All secrets shall then be brought to light, and the judgement shall be exactly just, according to men's works; and the execution shall be answerable: For the condemned shall go into everlasting Punishment: but the righteous into life eternal, Math. 25. 46. So that of this judgement and the execution thereof we have two parts; 1. The Reward of the Righteous. 2. The Punishment of the unrighteous, according to their obedience, or disobedience unto the Laws of God Redeemer. The reward of the righteous shall be of the whole man, §. TWO both soul and body, both united together, and jointly partakers in the reward, as they were in obedience. The body being raised shall be immortal, free from all evils incident to a body; free from all imperfections and defects, and made glorious and perfect with all perfections a body can be capable of: For from Heaven we look for the Saviour the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the Working, whereby he is able to subdue all things to himself, Phil. 3. 21. The greatest perfection shall be this, that it shall be united to a Soul fully sanctified, from which it shall never any more be separated; and both together shall be the Eternal Temple of the Holy Ghost. The Soul itself shall be finally and totally justified fully sanctified and endued with all the graces of the Spirit requisite to happiness: and then their Reconciliation and Adoption shall be consummate, the whole man shall be firmly established in Righteousness and Holiness, never to sin, never to be in danger to sin again. They shall be with their Saviour, and behold his glory, enjoy the clear Vision of God, be ravished with his Beauty, filled with Eternal Joy and Delights, and be secure of their perpetual full Bliss. All tears shall be wiped away from off all faces, and they shall never sorrow any more. No evil that can be feared, shall come near them, and all good that can be desired shall abound there. As the Light of God's Eternal Favour shall ever shine upon them in full strength; so the streams of Eternal goodness shall ever issue from the Throne of God, and the Lamb; so that they shall be fully satiated with all pleasures for evermore. The place will be glorious, the company excellent, and no good thing that may add unto their happiness shall be wanting. Then shall they know how much God loved them, and how much Christ hath done for them. They believe now that the Reward is great; but then, by the enjoyment, they shall know it to be far greater, than ever entered into the heart of Man. As Camaracensts saith truly, §. III That we may know God to be infinite; but know him infinitely we cannot: so we may know, that this Reward is great, but how great we cannot know as yet. We believe it, because God hath revealed it; we hope for it because Christ hath merited it, and God hath promised it: We seek it, because we hope for it; and we shall attain it, because the Spirit doth sanctify us, and prepare us for it. Our Conceits and Notions of it, in this Life, are poor, and very imperfect; for we see but darkly, as through a glass. And if God had manifested it fully as it is, so narrow is our capacity we could not have understood it. The more we know it in this life, the more effectually we are moved & stirred up unto obedience: For it's a mighty motive thereunto. For what would not an understanding and considerate man do, or suffer to gain so glorious an estate? It's an unspeakable mercy of God, that he will give us some glimpses now and then, even in this life, of this Eternal Light, and some taste of these sweetest pleasures. For, these refresh and revive us much in this Wilderness of our weary Pilgrimage, and stir up in us a longing and vehement desire of a full fruition; and cause us with greater diligence to press towards the enjoyment of this excellent Reward. And though we may think the time long; yet certainly, he that shall come, will come, and will not tarry. Surely, says Christ, I come quickly, Amen. Even so, come Lord Jesus. For, till thy coming, our hearts will never be at rest. The punishment of the Unrighteous shall be contrary to this Blessed Reward. §. IV The very sight and presence of this Judge will appall them much; the Summons & appearance more; the Sentence and Execution most of all. For the Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, to take vengeance on all them that know not God, and that obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1. 7, 8. They shall not only lose the comforts of this life, but the Eternal joy and glory of Heaven, which was promised in the Gospel, and shall suffer the contrary evils, and that for evermore. Their bodies, indeed, shall be raised again, and shall be immortal; and they shall ever live, that they may ever die, and ever suffer. Their Souls shall be stripped of all holiness and comfort; and both Body and Soul shall be cast into utter Darkness, and everlasting fire, prepared for the Devil, and his Angels; where their Worm shall never die, and their Torment shall be extreme, without any intermission, without any abatement, without any end. The dismal place, and cursed Company, will add no little to their misery; and there is nothing which man fears, abhors, and detests, but they shall suffer there. God, §. V by his Word, and other ways, hath made known these things to mortal men, hath promised these glorious Rewards, and threatened these horrid and external Punishments. Yet, though his Ministers and Messengers, by Command from him, ●et Eternal Life and Death before men's eyes, yet these seem but Dreams & Fancies unto Profane and Atheistical Wretches, and are not seriously considered by many who profess the Truth. Few do really believe these things; & fewer do effectually desire, or seek the great Reward, or fear the dreadful Punishment. God's Blessed Word makes no lively Impression upon their Hearts. Promise Heaven, they are not much affected with it: Threaten Hell, they are not much afraid of it. The Jews had Moses, and the Prophets: Christians have them with Christ, and his Apostles; yet men will hearken unto none of th●se, and so sink into the place of Torment, and are undone for ever. God hath done much, to save us; but we do all, to damn ourselves; and our destruction is of ourselves. God need not have promised Heaven, but that He would stir us up to seek it; neither need He have threatened Hell, but with this intention, that men might escape it. Oh cursed Wretches! who, for a little Vanity, lose the Eternity of Bliss! Oh! that men would hearken unto God betimes, and not delay their Repentance, till it be too late, when no Tears, nor Prayers, nor any other means, that Men or Angels can use, can do him any good. And this will not be the least of the Torments of the Damned, to remember, that once they had an opportunity to have escaped these Eternal Punishments, and yet they let it pass, and must needs acknowledge they suffer justly, who contemned the expense of Christ's most precious Blood, the greatest love of God, and would not obey the Precepts, nor trust in the Promises of the Gospel. Thus have I, §. VI according to my Talon, declared out of the Scriptures, that Special and Eternal Kingdom of God, according to the Laws and Judgements whereof; Man is ordered unto his final and Eternal estate. The Rule of this Doctrine, is, the Word of God revealed from Heaven. The King, is God, who is most perfect and glorious in Himself; and by the Work of Creation, acquired an absolute Dominion over all Creatures, especially over Men and Angels, and continued it by Preservation. This Power acquired, He did exercise in the Constitution of His Government over Men and Angels, and in the Administration of the same by Laws and Judgements. Many of the Angels obeyed, and were confirmed: Many of them disobeyed, and were condemned to Eternal Punishments. All men in the first man sinned, and so became liable to Death. Yet the Supreme Judge, in passing Judgement upon the Tempter, promised Deliverance by a Redeemer. This Redeemer, is the Word made Flesh; by whose Humiliation unto Death, a new power over man is acquired, and the same exercised first in the Constitution and New-Modelling of His Kingdom of Grace and Mercy, and in the Administration by Laws and Judgements. The Laws command Obedience, forbid Impenitency and Unbelief, promise Temporal and Eternal Rewards, threaten Temporal and Eternal Punishments: and, as Men shall obey or disobey, so they shall be rewarded, or punished. And these things are declared, not only that men may know them, but do God's Commandments; that so they may live for ever, and not howl and curse, and gnash their Teeth in Hell; but serve their God in the Temple of Heaven, and there sing an Eternal Hallelujah to Him who sits upon the Throne, and to the Lamb; To whom be Praise, and Glory, and Thanks for ever: And let all Saints, and Angels say, AMEN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS.