Trading Spiritualized, Dedication 1 – Dedication 4
Trading Spiritualized. Or, Certain Heads, Points, or Poſitions, On which Tradeſmen (And Others) MAY (O that thy would!) enlarge in the Meditations.
By W. Baghaw. Miniſter of the Goſpel.
LONDON: Printed for Tho. Parkhurſt, at the Bible and Threee Crowns in Cheapſide, near Mercers-Chappel. 1694.
To the Right Worſhipful, and Deſervedly Honoured Sir Thomas Abney, Alderman and Sheriff of the City of London.
THem that honour God, 1 Sam. 2.30.God will honour; and ſhould not Men do it? Bleſſed be You and Yours of the Lord! As your Heart is (by his Hand) ſet on promoting his work elſewhere, and in this County, Hundreds in this poor Hundred of the High-Peak, bear you on their hearts, that have extended your care to it and them; So is he eminently bound to do, who is,
Right Worthy, Sir, A Willing (tho weak) Friend and Servant, W. Bagſhaw,
To the truly Honoured Mr. Thomas Hodſdon, Mr. Charles Yarwood, and other Worthy Friends in, or near Macclesfield.
IN my Youth, from others in your parts, and in mine Age from you, have my weak hands been ſtrengthned in the Lord. If to any Tradeſman, that will uſe ſerious and ſpiritual Meditation, theſe poor Papers be uſeful, I ſhall (if the Lord will give me leave) preſent ſomething more on this Subject. I humbly beg your Acceptance of this ſlender Token of my Love and Thankfulneſs, and a bleſſing on yours; as alſo on all that ſhall vouchſafe theſe ſheets a reading, is begged, by,
Dear Sirs, Your Obliged, W. Bagſhaw.
Trading Spiritualized.
The Firſt Poſition is,
HOly Scripture repreſenteth the Communion that is between God and Man, under the Notion or Reſemblance of Commerce or Trading.
To prevent miſtakes, I premiſe two particulars.
The Firſt is, Mr. Vines.A Divine of the firſt Rank well diſtinguiſhed betwixt ſome Commerce which Hypocrites may drive, and that ſweet Communion which ſincere perſons have with the Lord. Mat. 6.1, 2, 3, 4, 5.May not thoſe of the former Character, after Duties, expect ſome ſort of Reward from God? Whereas only they of the latter do in Duties draw near to God.
The Second is, Far be it (yea, Luke 17.10.far is it) from an humble holy perſon to count his Services Meritorious, or to expect a Reward of Debt; as in Trading, Money anſwereth, and deſerveth the Commodity purchaſed. See the Ark of the Cove nant, par. 2.Will ſome allow, that Adam could in ſtrictneſs merit?
And now for Proof of the Poſition, I argue as followeth.
1. Hath not God, who hath condeſcended to tranſact, and hold Communion with Man, done it in a *See the Confeſſion of Faith. Gen. 17.7,Covenant-way? And do I need to tell ſundry, that there are Covenants of Commerce and Trade?
2. Is not a truly gracious Chriſtian compared to a wiſe Merchant, Mat. 13.45.ſeeking (and trading) for goodly Pearls?
3. See the excellent Durham on Rev. 3.18. Iſa. 55.1, 2. 2 Pet. 1.4.Doth not God offer to Man rich and precious Commodities, and invite him as to a Mart or Market?
4. Are not God's Promiſes as Bills of Merchandiſe for the importing of the Treaſures of Heaven?
5. Phil. 1.11.Do not the ſanctified in their Services expect and carry forth the Fruits of Righteouſneſs to Heaven?
6. Are they not ſaid (and called) to buy of the Lord? Rev. 3.18.Tho Heavens Goods are too rich, and Earth's Chapmen too poor, that theſe ſhould think themſelves worthy of thoſe, yet they think 'em *So worthy Sedgwick.moſt worthy of their acceptance. And do they not part with the Love of their ſins, and Confidence in themſelves, that they may attain 'em?
And hence I firſt infer, That I am in hope that a great Man, and Learned Debater, hath by this time wiſhed that he had forborn reflecting on words fathered on a late *Mr. Bridges.grave Divine, and that he had not ſtiled Trading in Promiſes, a paltry Phraſe.
1. When the Apoſtle ſaith, VVe have our Converſation in Heaven; Phil. 3.20. foreign. Vide Leighs Crit. Sac.do not Worthies read it, VVe are free Denizons, or Burgeſſes, that trade thither as Freemen? Are not Promiſes Helps to, and Promoters thereof?
2. Are there not in Scripture, Iſa. 55.1, 2. 1 Theſ. 5.23Laws ſtiled Municipal, that ſpeak of good VVares that will paſs, and of ill Ones that are prohibited?
3. Mar. 25.16. Luke 19.12, 15.Doth not the Goſpel (or Chriſt in it) oftner than Once ſpeak of Chriſtians as Occupying or Trading?
1. Are not Talents committed to 'em?
2. Are they not to be accountable in the Caſe?
3. Are not the Promiſes great encouragements in their Trading?
The 2d. Inſerence is, The goodneſs of God is great to a wonder.
Is it not a ſtoop in him to behold Angels? Pſal. 113.4, 5.How low then ſtoops he in holding Converſe and Commerce with poor man?
The 3d. Inference is, They forſake their own Mercy, Jonah 2.8.that prefer holding Communion with baſe luſts before that with the Bleſſed Lord: O! how full are all places of ſuch?
The laſt Inference, They who are managers of the Spiritual Trade, ſhould do it. 1. Humbly. 2. Diligently. 3. Sincerely. 4. Believingly. 5. Conſtantly. The Lord direct and aſſiſt 'em!
The Second Poſition is, (The firſt Man (or Man in his firſt Eſtate) was entruſted (and ſet up) with a very good Stock.
Tho, Eccl. 7. laſtalas! he too ſoon plaid the Prodigal, he had a very large Portion from his Fathers hand. When the Eldeſt Son of Wiſdom, Solomon, was at a loſs as to other points, he found this, and ſet a Remark on it, Quovis modo rectum. Dr. Arrowſmith.that God made Man upright, every way right (as ſome read it). We may ſet ſome of his Goods and furniture to view, in ſome following pages (and that as by parcels, or retail.) At preſent, we will preſent or point at 'em as conſider'd in the bulk, or by Whole-ſale. May we not write on this?
1. Man excell'd in, See Mr. Barret on the Covenants.or as to his Conſtitution; and therein as to that Image of God, which is ſtiled Natural.
1. Surely, what St. Pſal. 139.14, 15.David ſaid of his Body, may with advantage be ſaid of Adam's, Fearfully and Wonderfully was it made. Beſides the Glory which his Soul ſhed on (and ſhew'd through) it, was it not (if we ſpeak of viſibles) a moſt curious and rare compoſure? where was its Match, as to ſome inſtances?
And then 2ly. As to his Soul. Did it not give ſome repreſentation of the Deity? Gen. 1.26, 28.Was it not an Immaterial, Immortal and Intelligent Being? Have not ſome ſtil'd it a Glaſs, wherein there is ſome repreſentation of the All-bleſſed and undivided Trinity, or Tri-unity? Dr. Wallis.That antient and excellent Profeſſor, who hath lately written on this Subject (tho he owneth that no inſtance or compariſon us'd by Antient or Modern Divines doth adequately, and to the full expreſs this Myſtery, yet to ſhew that the Socinians are far out in their aſſerting that the Notion of Three in One is inconſiſtent with Reaſon, and that ſuch a Being cannot be, ſheweth, that Underſtanding, Will and Memory, are found in one and the ſame Soul. Was it not an honour to Man that he had an apprehending, Embracing and retaining Power?
Again, Dr. Bates.was it not Man's great excellency that he bore, what is called the Moral Image of his Maker? Was he not enriched with Spiritual Qualities, as well as endowed with Natural Faculties? doth not a profound Doctor Write, that he was Created with Perfection of Grace.
1. Was not a clear powerful Light ſet up in his underſtanding?
2. Was not his memory (on which wonderful, *By acute A. Burgeſs.is Written) firm fixt and faithful?
3. Was not Conſcience (ſtiled the Seat of Moral Principles) pure, active for God, and wholly on his ſide?
4. Was not his will in the beſt ſenſe free, to wit, from ſin, and for God and Goodneſs?
5. Were not the Affections both liking and diſliking in all points regular.
In the next place, Pſ. 8.3, 4, 5.was not Man when Created partaker of what is called the Relative Image of God? Was he not Lord over other Creatures?
I add, was he not as Holy, ſo happy, and that compleatly? See Dr. Bates his harmony.Did not his happineſs carry the Image of God's Felicity, as his Holineſs did of his Purity? Were not his higher Powers and lower Parts gratified with Objects ſuitable to them?
And now I firſt infer, Miratur. alia, &c.Surely God's goodneſs ſhone fair into Adam's Eyes. Is it not rightly ſaid, He who wonders at other things, was himſelf a greater wonder? Was he not a little (what if I ſay great) World, a Repreſentative of the whole World! Did he not contain in himſelf more of the generality, as to that, than Angels did? See Armilla Catach.Having Being, Growth, Senſe and Reaſon, reſembling inferiour Creatures in what was ſeen, and ſuperiour ones in his unſeen part?
Was not Mans Righteouſneſs in a ſound Senſe Natural? I do not ſay, Vide D. Prideaux Faſcic, and deep Jeansit was ſo, as to its principle object and end.
But 1. Was it not Created together with his Nature?
2. Was it not capable of propagating it to Deſcendants from him?
And 3. Conſidering the relation in which he ſtood, and the exact obedience to which he was engaged, it ſuited his Nature.
'Tis a thought worthy of God and his Goodneſs, Idem.that he ſhould be ſo made. Are not two Parties found oppoſing this great Truth?
1. The Socinians (who will not own Mans great loſs by his Fall) ſay, he had no great excellency in his firſt eſtate.
2. The Papiſts (who ſay that Concupiſcence is not ſin) ſay, That it was in Adam, and was Natural to him.
The Second Inference is, Pſal. 8.4, 5.113.5, 6.Man was (as now he is not) meet to Tranſact and Covenant with God, in an immediate way; and it was on God's part a wondrous Condeſcention, he would Covenant with him.
1. As to Covenanting; Had not Man power within himſelf to have ſtood? Poſſe ſivel.And was not that Power loſt through abuſe of his Free-will?
And 2. As to God's ſo dealing with him, was not his goodneſs diſplac'd? Might he not have given him a Law, without a promiſe of Life?
The 3. Inference is, Rom. 5.12.7.24, 25,All that derive from Adam in the ordinary way, have abundant matter for Mourning. May not every Son of his be named Ichabod? Is not the glory departed from Man? Are not the Tables of the Law which were in Mans Heart broke in pieces?
The laſt Inference is, It is meet we ſhould remember whence Man is Fallen.
1. To promote brokenneſs of Heart. O that more groaned on this ſcore.
2. To cauſe breathings after Chriſt, the Second Adam.
Through him the image and favour of God are reſtored.
The third Poſition is, Luk. 3. the last.Adam whileſt innocent had his underſtanding well furniſhed with knowledg. Was not this Son of God a child of light! was not his upper room full of the beſt goods? Go not this well argued?
1. From his being made in his Makers Image. Doth not a proper Image reſemble that whereof it is an Image, in ſome excellency? And is not this one of Gods excellencies? So bleſſed Burroughs 1 Jo. 1.5. Col. 3.10.He is light; Doth not the Scripture (the beſt interpreter of its ſelf) ſpeak of Gods Image as Conſiſting in knowledg?
2. 2 Cor. 5.17.Is not Regeneration ſtiled a New creation? And when God carrieth on this work, doth he not ſay, Let there be light?
3. Fiat Lux.Is not knowledg a leading grace? Doth not God open their eyes whom he turneth? Acts 26.18.Had Adam been perfect, if he had wanted ſight?
4. Could Adam without light have been guided in full obedience?
5. Had man been every way right if he had wanted a right Eye?
That it may appear that Mans apprehending power excelled, Dr. Bates.I Argue, firſt, A Maſter of ſentence hath well ſaid, Nature was unvailed to man in his firſt eſtate. Was he not a rare Philoſopher?
1. See F. Fullar's Words ſo give knowledg.Did not the large book of the Creature open to his view? Was not the door of that ſanctuary open to him? Could he not readily have reſolved what to us are riddles? Did he not ſee into the inſide of ſeveral things, whereof great ſtudents ſee little more than the outſide?
2. Had he not the uſeful knowledge of that little world himſelf? Did he not underſtand the frame of his body and all its parts? Had he not the knowledge of the nature of his Soul, and all its powers?
3. Did not his knowledg aſcend from (and through) the ſeveral orders of being, Exod. 3.14. foreignunto God who is the Being? Had he not that knowledge of the nature and perfections of God, that whatever concern'd his duty and felicity was familiar to him? Did not the wiſdom, power and goodneſs of God ſhine into his eyes when he firſt open'd them, and looked on himſelf and other creatures?
4. Was not Adams knowledg attended and adorned with the moſt commendable qualities and properties.
1. Was not his knowledge clear? Prov. 10.27Did not the candle of the Lord ſhine bright into his eye? Was any thing like a cloud (or miſt) before him?
2. Was not his knowledg affectionate? Did it not carry the pureſt heat as well as the cleareſt light in it.
3. Was it not practical? Was it not a Light to his Feet, and not to his Eyes only? VVas it not a knowledg joyn'd with acknowledgment? Did it not guide his affections and actions? Had he kept it in its due uſe, Had he made or taken one falſe ſtep?
And now I firſt infer, That Adam was very meet to maintain converſe with God, and to drive a trade with (and into) heaven. Was any degree of defections in his skill? Did he not thoroughly know?
1. Eph. 2.12. See Mr. Love on that.By way of exporting, to carry up duties and diſpoſitions thither?
2. By way of importing, to fetch down all graces and priviledges thence. Oh! How it ſhould touch and tender hearts that through the want of wiſdom in the moſt, and weakneſs of it in the beſt, Commerce with God is little held?
The Second Inference is, Vide Pelt. harmoniam.We have all reaſon to differ with and keep a diſtance from the followers of Socinus. Do not they (after him) aſſert that Adam had but a poor pittance (and no ſtore) of knowledg? Do they not repreſent him as a great Body? Or to uſe their own terms, as a little child or Infant as to his underſtanding
When our Divines inſtance in his giving names to many Creatures agreeing with their Natures, Gen. 2.20.they will nor allow this to ſtand for a ſignal Sign of Knowledge; and this is forced to favour their Suppoſition, that Man was no great Loſer by his Fall.
O that ſome, D. J. T.whom we do not call Socinians, did not too much ſocinianize! When an admired Perſon had wrote, that if Adam had had any conſiderable Knowledge, he would not have ſold himſelf and all his hopes ſo cheap, out of a greedy Appetite to a little (then) for hidden Fruit; doth not his acute Anſwerer well ſay that that Appetite was ſinful; and could not be in Man whilſt ſinleſs. Did it take its riſe from Ignorance or Errour? Did it not a riſe from Incogitancy, and not due uſing his Knowledge.
Certainly, Solomon in all his Glory (and with all the Philoſophy and Underſtanding, 1 Kings 4.32, 33, 34.from which he wrote on divers Subjects) fell far and far ſhort of Adam. Solomon's Knowledge was no little owing to hard Study, and ſo was acquired; but Adam's was infuſed, and his Soul was inlightned at once, as the Air is upon the Sun's ariſing. How little do Men now, after many years beating their Brains, attain, in compariſon of what he was endued with.
The Third Inference is: All of us ſhould (and no doubt the beſt of us do) take up a Lamentation, and write it for a Lamentation; that Man's Sun is turned into Darkneſs; Eph. 5.8.that Men and Women, conſidered in their mere Naturals, as to what is ſpiritual, are Darkneſs itſelf in the Abſtract.
The Laſt Inference is: They are to be commended, who though Knowledge be now hardly common to, do ſeek after, and cry for that ſort of it, Prov. 2.2, 3.which will further their trafficking with and into Heaven. O that Perſons took the neareſt way to it! and had recourſe unto the bleſſed Jeſus, that he may be made unto them Wiſdom, 1 Cor. 1.30.and they may be made Light in him, his Merit obtaining, and his Spirit applying to it.
The 4th. Poſition is. That Man in his firſt eſtate might move (and better) hold Converſe and Communion with God: See Rev. Burgeſs of Orig. ſin. p. 250, &c.his Memory was richly fraught.
Was it not a moſt precious Cabinet and Storehouſe of ſacred Verities? Was it not as that Holy of Holies, the Ark of the Covenant, wherein God's Royal Law was laid up and kept?
What Man's Memory is, is not eaſily defined. Have I not in this poor Paper hinted, that there is in it what beſpeaks Wondering? Do we not rather feel than know what we do, when we remember things?
If I was meet to engage in a Philoſophick Debate about its Nature, I ſhould not judge it meet to do ſo: Evident it is that the great Soul of Man hath a Power, Memoria eſt praeteritarum.as of apprehending things preſent, ſo of reminding things paſt, to which Memory hath much reference. I do not ſay, that the Memory is a diſtinct faculty from the Underſtanding; nor do I gainſay thoſe that hold it is contained in it. Vide Morneum de ver. Relig. p. 251.Doth not their Arguing receive Encouragement from what the Apoſtle ſpeaks of, ſtirring up pure Minds by way of remembrance. A noble French Divine (tho no Preacher) writeth to this ſenſe, that the Memory is Reaſon employ'd in recounting; or the Receptacle into which the Mind poureth its Notions.
That Adam had a Power of remembring, flowed from his having the Nature (and not only the Shape) of Man; That Brutes have a ſenſitive Memory, is not deny'd; that Man hath an intellectual Memory, Iſai. 46.8.(it denved) is (a Worthy's Phraſe) denved againſt Reaſon. Of what av…il had Underſtanding been to Man, if he had not had Memory? Have not ſome ſaid that all uſeful Knowledge lies in Remembrance?
That in Adam, when he came out or God's hand, Memory was perfect, Gen. 1.28.is argued from his being made in the Image of God. Did not that take in the Perfection of all natural Powers? Had he been in all other Powers ſound, and had either Falſhood or Frailty in his Memory, he had not been throughly happy, either as to Temporal or Spiritual Conſideration.
That the Perfection of Adam's Memory further'd his Communion with God; is proved from our weighing the Objects about which it is exerciſed. Was not God, who is (as he is ſtiled) the moſt ſignal Object thereof, ſtill fair and afreſh preſented to (and by) it? Was it not ready to ſuggeſt to Man with what a glorious God (even the God of Glory) he had to do;
1. Glorious in Holineſs, being at the greateſt Remote and Diſtance from Sin, Exod. 15.11.of purer Eyes than to behold it, without utter Diſlike; Habbak, 1.13. See acute Norton. Jer. 17.10.and being in every Point and Degree conformable to himſelf.
2. Glorious in his Omniſcience, which is joined with his Omnipreſence; Doth he not ſearch and ſee the Heart, and the Grace which he hath wrought in it?
3. Glorious in Goodneſs; Sui diffuſivum.which is for diffuſing and communicating it ſelf. Having made Man a large Veſſel, had it been kept clean and open, he would have fill'd it.
Again: Did not Adam's Memory preſent to him God's whole Will, and his own whole Work? Was not the Royal Law written in legible Characters on his Heart? Had he not in his firſt Eſtate preſented before and to him the right Object, Matter, Manner and Time of ſpecial Worſhip? And withal, all due reſpect to the Perſon, Chaſtity, Goods, good Name and Quiet of his Neighbour?
And now, I Firſt infer: That Adam when in Innocency was a thrice happy Man. Witneſs what follows.O terque, &c.
1. Was any Forgetfulneſs of God's Mercy, or his own Duty, incident to him?
2. Did he not remember together with the Notion, the Importance, and Excellency of Truths?
3. Did not his Memory fully ſerve its end? Was it not an holy Repoſitory and Treaſury?
A 2d. Inference is. We that (if not paſt feeling) feel that we are in a fallen ſtate, cannot want matter for Mourning. How are the Veſſels of our Memories as broken Veſſels? Are they not rightly compared to Iron Grates, that let pure Water paſs through, See worthy Mr. Hodges on this.whilſt Mud and Filth ſticks in them? What loud Complaints do good People make of their ſhort, frail, and defective Memories? If others make leſs moan, they have more cauſe for it. Alas! how is Trading with (and into) Heaven hereby hindred.
The laſt Inference is. They whoſe Hearts are for driving an Heavenly Trade, are to praiſe God.
1. So Wollibius.Though through the Fall, the Faculty of Memory is endamaged, it is not taken away.
2. Proviſion by free rich Grace is made for the penitent.
1. On account of Chriſt's Merit, notwithſtanding their Infirmities, 1 Joh. 1.7.their Sins ſhall be pardoned.
2. Jo. 14.26.On the ſame Account the holy Spirit, as a Remembrancer, ſhall be poured out on 'em, and Trading into Heaven maintained.
The 5th Poſition is: When Man was created through the thorough Goodneſs of his Conſcience, he was fit for Communion with God.
Thus much (or little) I will at preſent ſay of Conſcience. Of Liberty of Conje.Very high things are ſaid of it. The late learned Rutherfoord calls it the Apple of the Soul's Eye. He further ſaith, that though it is not a part of the Deity, (which hath no Parts) it ſmells more of God than the Heavens, See his Harmour.the Sun, Moon, or other Stars; and ſo than the Saphirs, Rubies, or any of the precious things of the Earth. Profound Dr. Bates hath not ſtick'd to call it a ſubordinate God, giving Laws, and exacting Obedience.
1. If Reſpect be had to the original Words, whereby it's ſet forth.
1. The learned tell us, 2 Sam. 24.10.that the Hebrew Word for Heart (by which in ſome Scriptures Conſcience is meant) pointeth at a Conſperſion, 1 Jo. 3.21.or at Meal mingled with VVater. The Soul in regard of it is watered with Notions, which we call common; and hence hath it been ſtiled a Storehouſe of Moral Principles.
2. foreign.The Greek Word, uſed as ſome reckon, about 32 Times in the New Teſtament, denoteth,
1. See accurate Sheffi…id on this.That it is a Knowledge; a Light, by Reaſon whereof Man's Soul is the Candle of God.
2. This Knowledge is not found walking in ſo large a Field, as that of the Underſtanding: Its Eye hath much for its Objects; 1. The Will of God as its Rule. 2. The Souls Caſe with reference thereto.
3. This Knowledge is of a joint conjoined Nature. It is (ſay ſome) a Knowledge together with Angels, with Men, 1 Jo. 3.21, 22.with ones ſelf. To be ſure, God who is greater than the Heart and Conſcience, knowing all things, knows together with it.
Having thus ſpoke of the VVords, it's time to touch on the Thing: And Poor I am as little willing as able, Vide Therap. Sac.to engage in a Diſpute, whether we ſhall call it a Diſtinct Faculty from the Mind, or rather the Mind ſelf-acting, and Rev. Ryther.by way of Compariſon, or Reflection.
Cannot this Eye look as backwards, ſo inwards? Whether as one (and not he only) conceiveth, it takes in the VVill. Or whether it is more fitly called an Act, or a Power whence Acts flow (it continuing in perſons when aſleep) I leave to my Betters to determine.
Certainly it's rightly ſaid to be a very buſie thing; as ingenious Dr. Burthogg's Expreſſion is. De cauſa Dei.An Inſtinct impreſſing on Men's Minds a future Judgment. Sundry fall in with the excellent Amos, De Conflantia.who ſtileth it the Judgment of Man, as ſubjected to the Judgment of God.
VVho that is of worth makes it a queſtion, whether in Adam at firſt Conſcience was perfectly good?
1. Honeſte bona Iacate.VVas it not good both in point of Honeſty and Peaceableneſs? Did it not perform its whole Office, and therein find Eaſe and Solace enough?Quoad ſtatum Exercitium.
2. VVas not Man's Conſcience good both as to State and Exerciſe? VVas not Holineſs to the Lord written in fair Characters (as on its Nature ſo) on its Actings?See Mr. Sheffield on this.
3. VVas it not good 1. As a Miniſter to inſtruct. 2. As a Magiſtrate to injoin. 3. As a VVitneſs to atteſt, and 4. As a Judge to pronounce guiltleſs?
That whilſt Conſcience was right, Man's Communion was very ſweet, is very evident. Doth not much that I have ſaid tend to give in full Proofs thereof?
1. Did not its pure Principles incline Man to act for God, and to receive from him?
2. 2. Pet. 1.3.VVas not Grace and Peace multiplied through the Knowledge it had of, and exerciſed about him?
3. VVhen as God's Deputy it judged as he did, did he not communicate himſelf to it?
I add 1. Did not Conſcience then fence againſt Sin, Iſai. 59.2.the Interrupter of Commerce between Heaven and Earth?
2. Did it not fit for Duty, wherein there is an exporting of Graces, and ſo a fitting for the importing of Grace?
And now, I firſt infer: That if Man had kept his firſt Eſtate, Hallelujah, Hallelujah, had been much his Language; was he not as to his Conſcience a Veſſel, as of Honour ſo of Mercy.
The 2d. Inference is. Fallen Man hath great Cauſe to fall on his Knees (or Face) in a way of Humiliation. Is not his Conſcience, …tus 1.15.which ſeems to have ſcaped better than ſome other Powers, defiled?
Oh! Quantum …tatur.How much for the worſe is it altered? It was tender, but is hardened; it was inoffenſive, but is contrary.
The 3d. Inference. All that hear of ſhould, as feel the VVant, Hoſ. 9.14.ſo ſee the VVorth of the Lord Jeſus. Is not his Blood an All-heal? Are not through it Conſciences purg'd and pacify'd?
The laſt Inference is. The Spirit of God ſhould be waited on, and breathed after; that the Conſcience may be his Temple, that through his Influence this Bird in the Breaſt may declare truly, and withal ſing ſweetly.
The 6th. Poſition. The Commerce and Communion between God and Man (in Man's firſt Eſtate) was much furthered through the Liberty (Purity) of his own Will.
So noble a Faculty is that of the VVill, (the chuſing and refuſing Power) that it is uſually ſaid, Voluntas hominis eſt homo.the VVill of Man is the Man. Is not Religion rightly ſaid to be the right Poyſe or Byaſs of the VVill? Are not God's People willing (or as a Free-VVill Offering? Pſal. 110.3.Many Diſputes are concerning Free-VVill; and it is out of Diſpute, A coactione,that there is a Freedom that is eſſential to the VVill. That celebrated Saying of an Ancient is approved by modern Divines; If there was nothing of Free-Will, there would be nothing to be ſaved; and if it were not for much of Free Grace, there would be no Salvation.
It is not eaſie to ſatisfie ſome wherein the Freedom of Man's Will doth moſt properly conſiſt; but I can eaſily ſatisfie my ſelf, foreign.it is not in that Indifferency, which implies equal Inclination to Good, or Evil.
Are not the Wills of Angels (yea and the Will of the God of Angels) free, Vide Le Blank's Theſes.tho wholly fixed on Good? Certainly in Man's firſt Eſtate his Will was purely free: The Event proves there was a Poſſibility of its being drawn to Evil; but God made it with a Bent and Inclination to Good; It was not only free from Compulſion, ſo that it admitted of no Force, for ſo it is now; but it was free from Corruption, there was no wrong tendency in it.
Had not Adam's Will been purely free, he had not been holy; and ſo not happy: Was not ſuch Freedom of his Will neceſſary to his being a Covenanter with God? Had he not conſented to the Duties, he had not been entitled to the Bleſſings of the firſt Covenant.
May not the following Particulars be aſſerted of Adam's Will?Tact. Sac. p. 138,
1. His Will was under the Empire and Rule of Right Reaſon, Did not his Reaſon vail to God, and his Will to Reaſon? Did it ſtir without Reaſon's Orders? or ſtay when it had 'em to go? Did it not follow the beſt Light?
2. His Will did cloſe with, See the incomparable Baxter on ſelf-denyal.and was carried to God as its Felicity, and his chief End. Was not his Reſpect to Creatures, yea to his own Pleaſure, Profit and Honour ſubſervient thereunto? Rom. 14.9,Did he look at what he had (or was) as his own? Did he not look at his Maker as his Owner?
3. Pſal. 116.7.73.25.He by his good Will did reſt and delight in God as his Treaſure, ſatisfying Portion, and chief Good. Was not God his dwelling Place? Did he not take pleaſure in other things for God's appearance in 'em? and as Rays from him were darted through 'em?
4. Eadem velle, nolle, eſt amicitia.Man's Will did then very readily bow to God's Soveraignty, was it not reſolved into the divine Will? Were not God and Man ſuch great and good Friends, that they did will and nill the ſame things. Was not God's Law in Man's Heart? Did not Adam (whilſt in Integrity) obey the Lord? 1. Perfectly, without failing in any kind or Degree? 2. Readily, without any thing like demur or delay. 3. Chearfully, without raiſing Cavils or Objections. 4. Humbly, without taking Honour (due to God) to himſelf.
Again: Man's Will at firſt was altogether for living in a way of Dependance on God, as the firſt Cauſe. Did he not rely on the Arm of Almightineſs? Even when he had a large Stock in his own hand; Was not his Eye ſtill on the higheſt Hand?
And now can any well doubt, that when Man did ſo freely and fully come to God; God would not (or did not) graciouſly and plenteouſly communicate himſelf to him? Did not Man live at the Well-head, where the Water of Life is as full, ſo pure, and ſweet.
And hence (I firſt infer,) That whatever Fault was or is found in Man's Will, it cannot be laid at God's Door. Was it from Want of Power, was it not from the abuſe of the Freedom of his VVill, that Man fell? Jor. 17.9.Did not Man's Uprightneſs in part conſiſt in that Freedom?
The 2d. Inference. Is not the low way a good way, and fit for fallen Man to walk in? Do not they do well, that much mourn that Man's VVill is now frail, and (alas!) falſe? Doth it not miſlead the Underſtanding, whereby it ſhould be be led?
The 3d. Inference. Their Tenents are not to be touch'd with, in whoſe Books the VVill of fallen Man ſtands as an undeflowr'd, Virgo intacta.untouch'd Virgin. Do not ſome, whom we will not brand, See Worthy Dr. Hill.as through Arminians, glory overmuch in the Title of Free-VVillers? Vide Peltii harmoniam.Are they not afraid of allowing Free Grace leave to rule and undermine Man's VVill?
The 4th. Inference. They who never before did, ſhould now ply the Throne of Grace; and in Chriſt's name beg the ſpecial Influence of the Holy Spirit, Pſal. 119.80. Ezek. 36.26, 27.for removing the Pravity, without infringing the Liberty of the VVill.
Be it conſidered, 1. In many good Motions of (on) the VVill are quenched. 2. This cuts the damned, See Dr. Hammonds Pract. Car.that they choſe the way to Hell.
The laſt Inference is. They who (having known the day of God's Power) are a willing People, and are cauſed as well as called to walk in God's Statutes, Pſal. 149.6.ſhould highly (ſeeing they ſhall eternally) praiſe the Lord.
The 7th. Poſition. Through the Order and Regularity that was in Man's Affections, he was meet for Converſe and Communion with God.
That Man is an affectionate Creature, Quid ſenſibile.is a kind of ſenſible Truth. He is not without Affections in his fallen State; and ſurely he was well affected in his firſt ſtate, when ſome are ſaid to be without natural Affections, Rom. 1.29, 30, 31. foreign. 2 Cor. 7.15. foreign. Coloſſ. 3.5.its rightly conſtrued without the due exerciſe hereof.
I am aware, that the Word Affections is not ſo often read in holy VVrit as any others are; but the things we call ſo are oftner found therein, than moſt others; and when we read o… inward Affection, we may run and read, that in Man there are inward Bowels. His Soul hath ſuch, and there's a Figure in the Phraſe; Bowels being put for Affections ſeated there. Do not we call thoſe Motions Affections, which the Moraliſts call Paſſions? and to that VVord in ſome Scriptures, where we meet with the VVord Aflections, there is Reſpect.
Paſſions are uſually ſaid to belong to the ſenſitive Appetite. But eminent Divines ſpeak of Affections, as moving in an higher Sphere, So Rev. Reyner.as nearly allyed to the VVill; flowing from it, (ſaith a VVorthy) as Fingers from the hand, and as Toes from the Foot; and withal ſo influenc'd by the Underſtanding, that they obtain the name of Rational. One who was one of a thouſand for choice Affections, Mr. W. Fenner.deſcribes them as ſenſible Motions of the Will, to (from) things as apprehended good (evil).
Firſt, That in Adam (when in Integrity) there were Affections, and that they were pure, admits of no doubt.
1. Did not his being a Man endued with Senſe and Underſtanding, and the Power of chuſing and refuſing, ſpeak this?
2. Is not this proved from his being made to love and fear his Maker? and to avoid what was contrary to him?
3. Did not God, Gen. 2.17.in order to preſerving a holy Fear in him, propound a Threatning to him in caſe of Diſobedience?
4. Was there not in that Threatning couched a Promiſe of Life unto his Obedience, that his Hope might be quickened?
Secondly, That Man, if he had kept his Aſſertions pure, had traded much into Heaven, appears from the conſideration of ſome particulars wherein his Integrity lay.
1. Was not the Image of God fair drawn on his Affections? Far be it from me or my Readers to ſocinianize, in aſcribing to God ſuch Paſſions as are found in fallen Man; Malachi 3.6.and carry the Print of Imperfections on 'em: Dr. Owen's Vindic. Evang.When in Scripture he is ſaid to be grieved, angry, &c. This is ſpoken of him after the Manner of men, and muſt be underſtood agreeably to the nature of God.
But though we would be loth to be chargeable with taking from God his Perfections; and aſcribing to him our Imperfections: yet this we may ſay, Man at firſt was in Loving and Hating, an Imitator and Follower of God.
For Secondly, Were not Man's Affections ſubordinate to right Reaſon and Religion, as their Guides?
3. Were they not right ſet and acted as to their Objects? Were they not all at God's Service?
4. Were they not all in their exerciſe referred to the laſt and beſt, and the ſetting forth of God's Glory?
5. Were they not harmonious? Did not every one further the Exerciſe of other?
6. Had they not Publickneſs in 'em? had Man continued perfect, had not mutual Love among Men reigned?
And can it be reaſonably queſtioned, whether whilſt Man's Affections were on God's ſide, his Communications were choice? Had not Man at firſt the beſt Gratifications, as for his Soul, ſo for his Senſes?
And now, I Firſt Infer. It is no Wonder, that Perſons whoſe Hearts are ſo wrought on, Gal. 5.24.that they take Religion to heart, do take up bitter Lamentations for Man's Fall. Ah! Ah! What ſad Work hath ſin made in Man's Affections? Oh! the vain, yea vile Affections, that are in the World, Rom: 1.26.yea in the Church conſidered as viſible! Oh the Diſorder, Deadneſs, Earthineſs and Selfiſhneſs that is found it (not felt) in 'em! and how is the ſpiritual and heavenly Trade thereby hindred and marr'd?
The 2d Inference is. Satan will not fail to ſhew himſelf (according to the Importance of his Name) an Adverſary. By his ill Will he'll prevent good, 2. Cor. 2.11.and promote ill Affections. May we not be ignorant of, but armed againſt his Devices!
The 3d Inference is. There is all Reaſon ſenſible Perſons ſhould run, and have much recourſe to Chriſt.
1. Have they not need of being waſhed in his Blood, from the guilt contracted, as to their Affections?
2. Should they not depend on his Spirit for the fanctifying and governing of their Affections?
Are not the Affections ſtiled the Materials of Grace? Is it not much ſeated and ſeen in 'em? Is it not through 'em we give to, and receive from God, and ſo trade with him?
The 8th Poſition. That Man, when innocent, might have more free (and full) Communion with God, there was an exact Temper, and excellent Compoſition and Constitution of his Body.
Might not the Saying of David, Pſal. 139.14, &c.concerning his Body, with much advantage be ſaid of the Body of Adam? Vide Poli Synopſin.Fearfully and wonderfully was he made: curiouſly wrought, even as your rare Needle-Work.
I no way doubt, Man's Soul, which was his excellent part, had the chiefeſt ſhare both in the Holineſs which he exerciſed, and the Happineſs which he enjoyed: yet, when it's ſaid, Eccleſ. 7. ult.God made him upright, or every way right, this muſt neceſſarily take in his Body, which is one of his conſtitutive parts.
I readily own, that in and thro' the Body the Glory of the Soul doth ſhine, and ſhew itſelf; yet I believe, that on it (even on it) from its Maker was a Glory ſhed.
1. Had not Man's Body been ſerviceable to God. Man had not been wholly ſo. Was not God to be ſerved with his own, with the whole of it?
2. So profound Dr. Bates.Was there not in Man's firſt Eſtate Proviſion made, whereby God gratify'd all his bodily Parts and Senſes
3. Was not Man's Body, as to the Matter of it, of the pureſt part thereof, and of all viſible pieces of the Creation, the choiceſt?
Was there not in it (and that in the Eye of an Heathen) ſo much of Excellency apparent, Os homini ſublime.that he was for compoſing an Hymn to its Maker. Have not its erect Poſture and elevated Looks been looked at as in the count of its Excellencies?
Was not the Body of Adam, as to the contrivance and proportion of every part, admirable? Was there any joint wanting or any one ſuperfluous? Did not every joint ſupply ſomething, and contribute to the good of the Body, being fully fit to ſerve its Maker?
If Man had kept from Sin, Rom. 6. ult. 5.12.God had kept him from Death, and from all the Sickneſſes and Deaths that are ordinarily its Forerunners. Did he not dig his Grave with his own hands?
And now, I Firſt Infer: That Socinianiſm is by no means to be taken up, or touch'd with. O that ſome, Dr. J. T. &c.whom we will not call Socinians did not ſpeak their Language or pronounce their Sibboleth; Conſequens naturas.in ſaving, that Death is the conſequence of Nature, and not the Puniſhment of Sin.
Be it conſidered, Rom. 6. ult. foreign.1. If Scripture-Phraſe and Doctrine be conſulted with, doth it make the wages of Sin due to it, as a Souldiers pay is due to him?
And 2. Gen. 2.17.Doth not Scripture-Hiſtory acquaint us, that it was threatned, and executed for Sin?
3. Could not he that made the Body, have made it (though an Earthen) an abiding Veſſel?
4. If there be now in it contrary Humours, contending againſt one another, and it, was it ſo from the Beginning?
The 2d Inference is. Even as to the Body (and bodily Senſes) Man's Damage is great, and evident. Is it not now a body of Vileneſs? Philip. 3. the End.Is not the Spirit by its Diſtempers hindred in God's Service?
The 3d Inference. Perſons whilſt in their Bodies ſhould bear in mind, for what end, 1 Cor. 6. ult.and in what capacity Man's Body was created, ſhould not their Bodies be ordered to the Honour of God?
The laſt Inference. Dan. 12.2, 3.It may well be wondred at, that God hath provided a Glory for his Peoples Bodies, as in Heaven he hath done.
The 9th Poſition. Through the Fall and Fault of Man, the Trade, Intercourſe, and Communion between Heaven and Earth, God and Man was interrupted; yea ſtopp'd, broke and ſpoiled.
1. Gen. 3.Do we not find Adam when fallen, ſhy of, and ſhunning God's preſence? Did he not hide him ſelf from him?
And 2. Gen. 3.Do we not find God conventing and convicting him as a Criminal? Can we well conſtrue that Queſtion of his? Haſt thou eaten of the Tree of Knowledge of good and evil? As if it was not to God unqueſtionable and certain, Vide Dolum & Rev. Whyte. Ad locum.that he had eaten of it? Did not theſe Words tend to work in him Conviction of that Sin?
3. Were not the Rubs and Impediments, which appear as lying in the way between God and fallen Man, and ſo interrupting and hindring their Converſe, very great ones? Doth not this appear,
1. If we look up to God: Was not Injury offered to him, See acute Here's Tripo….as conſidered in all his Perfections? Two of them are eſpecially inſtanced in.
1. Exod. 34.6.His Juſtice. Is not Juſtice eſſential to God? though in the Exerciſe thereof his Wiſdom is with his Will exerciſed. Is it not a righteous thing with God to take vengeance on ſuch a great and wilful Tranſgreſſour, Pſal. 11. ult See the excellent Burgeſs on this.as Man became? Was not Juſtice (if not receiving Satisfaction) to have had its full courſe on him?
2 The Holineſs of God was alſo highly affronted. So Dr. Arrowſmith.Is it not from comparing Scripture with Scripture concluded, that God is Holineſs it ſelf? Is he not in his Nature an Enemy to Sin? Shall Sin, or the Perſons that will live in it, Pſal. 5.dwell with him?
2. If we look down to Man in his lapſed State, there was what obſtructed his Communion with God.
1. Was not Guilt on him? Was he not, by and for his Sin, bound over to ſuffer the unſufferable Wrath of God? Heb. 12. ult.And doth not a Malefactor affect (can he well endure) the ſight of the Judg?
2. Was not Filth in him, yea was it not in him as a Fountain? Could he then delight in him who is moſt pure; yea Purity it ſelf? Seeing to him he had the greateſt unſutableneſs.Pſal. 51.5.
And now, I Firſt Infer. There's all Reaſon the fallen Man ſhould fall on his knees, in a way of Humiliation, on account of Sin, eſpecially of the firſt Sin. Hath not Sin done that to and againſt him which no Suffering, or other Enemy, can do? even ſeparate betwixt him and his God?
1. Deicidium.Doth not Sin in general ſtrike at the Glory (yea at the being) of God? Have not ſome called it God-Slaughter?
2. Was not the firſt Sin a compre henſive one? a very compound of Sins? Diſobedience with a Witneſs? Rom. 5.19. Vide Baxteri Methodum.Witneſs what England's great Divine wrote of, the many Evils bound up in that Volume.
The 2d. Inference. Perſons of ripe years are in an ill Caſe (and State) that know not what it is to be weary of, and heavy laden for Sin. Should not this be written for a Lamentation? Man hath loſt, as his Conformity, ſo his Communion with God.
The laſt Inference. Heb. 10.19, 20.It's the Wonder of Wonders, that a new and living way is opened betwixt Heaven and Earth, for the diſperſing of Mercy, and acceptance of Duty, and that through the Blood of Jeſus.
The 10th Poſition. Through the damage which Man's Fall hath done to his Ʋnderſtanding, his Communion with God is no little hindred.
1. Eph. 4.18.Is he not alienated and eſtranged from the Divine Life, through the Ignorance that is in him?
2. Prov. 19.2.Can the Mind that is without Knowledge, (and ſo not good) lead any in the right way of honouring God?
3. Will God admit the wilfully (or willingly) ignorant to the peculiar enjoyment of him?
I add, 1. Do not ſome, who are ſufficiently Arminianized, grant that Man's Mind is maimed through the Fall?
2. Tit. 1.15. See renowned Burgeſs on this. 1 Cor. 2.14.Hath not the Scripture written defilement on it? Doth it not labour under Frailty and Falſhood?
As to Frailty, 1. Can the mere natural Man diſcern ſpiritual things in a ſpiritual manner?
I am aware, that ſome new Methodiſts, in the Text referred to, underſtand the Senſualiſt alone; in whom the Beaſt rules the Man, Dr. Gl. &c.his Mind being wholly inſlaved to his Luſts.
But poor I am loath to leave the Road (eſpecially where there is ſo little Reaſon for it). They are Worthies that conſtrue it of the ſoully Man, Vide Leigh Crit. Sac.the Man whoſe Soul is moſt refined, having natural and moral Accompliſhments.
Though there be light enough in the Air of Scripture, to one that wants ſight, or an enlightened Eye, Spirituals appear not. As to revealed Truths, the Naturaliſt diſcovers not.
1. The inſide and Glory, nor 2. The Scope and Tendency of 'em, which is to free Perſons, 1. from the Reign of Sin, 2. for the inwards of Grace.
And as to Truth eſſential, without a Spirit of Revelation, the Knowledge which Perſons have of Chriſt is not, 1. Clear, 2. Fixed, 3. Satisfying, or 4. Transforming.
Again, Is not the Falſhood of fallen Man's Underſtanding proved, 1. From its pretending to gnide Perſons; when really it ſelf is miſguided by its Luſts and Paſſion? 2. From its ſpending ſo many Thoughts on Vanities and Curioſities? 3. From its repreſenting things wrongfully, variouſly, and partially? 4. From the Faultineſs that is in its Aſſent to Divine Truths? which (alas!) is rather, 1. Slightly, then Serious; 2. Traditional, then Spiritual.
Hence I Firſt Infer. We have all Reaſon to reaſon againſt thoſe Remonſtrants that ſaid, Men may underſtand Divine Myſteries without Divine Illumination; and againſt that Pluraliſt that wrote, Eph. 5.8. Vide Examen Arminiapiſmi.that he who exerciſeth his Reaſon, may as eaſily underſtand the Laws of God, as thoſe of his Prince.
The 2d Inference. Their Hearts are not what we would have them, whoſe Hearts do not wiſh, that their heads were as Waters, and their Eyes as Fountains of Tears; that Trading with and into Heaven is ſo hindred through want and weakneſs of Knowledge. Doth not this hinder Mens laying out their Love on God, and his communicating the Tokens and Teſtifications of his Love to them? Are any Hypocrites duly humbled on this ſcore?
The 3d. Inference. They are moſt likely and fit to drive the Heavenly Trade to the beſt Advantage, who moſt wait for the Spirit's Enlightnings.
Being. 1. Humble; Gen. 32.10.making account they are leſs than the leaſt of God's Mercies; how much then below ſo high a Mercy as this?
2. True to the Light they have, Eph. 5.8.making it a Light to their Feet, joining the Tree of Life to that of Knowledge.
The 11th Poſition. Through Man's Fall his Memory is ſo broken, that he is rendred unmeet for Trading into Heaven, and with the God of Heaven.
1. Surely all thinking Men have this Thought, that if a Perſon hath received many clear Notions of God, upon the total Failure of his Memory, he cannot ſerve him?
2. Without doubt the Solace of a Soul from God dependeth no little upon remembring him, as to what he hath ſaid, done, and received (in a way of Satisfaction) at his Son's Hands. I will not affirm, that Knowledge is nothing but Remembrance; Eccleſ. 12.1.but doth not the Scripture call for the whole Religion under the notion of remembring?
I ask, 1. Are not the Precepts for remembring Divine things many? 2. Are not the Scriptures delivered in a Method tending to help Memory? Pſal. 9.17.3. Do we not find the irreligious deſcribed as Forgetters of God? 4. Is it not from not remembring God, that Iniquity aboundeth?
1. Totus Oculus. Job. 24.15.Doth the Adulterer (that waits for the twilight) bear in Memory, that God is all Eye, and that Darkneſs hides not from him?
2. Pſal. 139.Doth he that ſinfully puts the Bottle to his Neighbour's (or to his own) Mouth, remember that God enjoins Sobriety under the Penalty of a Wo?
3. Malachi 1. ult.Doth he that doth God's Work negligently remember unto and under what a Curſe he lays himſelf?
I add. Are not God's Words let ſlip? Are his Works of Judgment remembred, ſo as to work due Fear of Sin? Are not his Mercies, which ſhould move and lead to Repentance, too much buried in the Grave of Oblivion?
The firſt Inference is. Queſtionleſs Man's Fall was a fearful one. Were not all the Veſſels or Powers of Man's Soul, particularly that of the Memory, broken in pieces? O that this had the Conſideration due to it! Can many ſay with Truth, that they have ſet the Lord always before 'em? Yea, Pſal. 16.8.that they have done it any one day? Have their Memories been affectionate and practical, as to Good? Have they not been too too receptive and retentive of Evil?
The 2d Inference is. It is the concern of Chriſtians, in order to their managing and driving the Heavenly Trade, to wait on God for a ſpecial and differencing Work of Grace on their Memories?
Is not that Promiſe full of Grace wherein the Lord Jeſus engageth to ſend his Holy Spirit to perform the Office of a Remembrancer to (and for) 'em?Jo. 14.26.
The 3d. Inference. That the Memories of Chriſtians may be more refreſhed, and rendred more ſerviceable to God, and ſo their Communion with him may be furthered; they ſhould look and long for a fuller Work of God and Grace on their Affections. Eph. 4.15.Do we not hold faſteſt the things that take hold of our Hearts, or that our Hearts take hold of? Where Truth is received, in the Love of it it's beſt retained. Is it not true, that Coldneſs is (in more Senſes than one) the Mother of Forgetfulneſs?
The 4th Inference. God is highly to be praiſed, that for the penitent, on the ſcore of his Sons Merit and Mediation, he hath provided a State wherein the Memories of his People are perfectly healed; and ſo they are Veſſels of Mercy and Honour, I oppoſe not thoſe who ſay; there will even in Heaven be a Remembrance of Sin: Nor will they gainſay my Saying, that it will be no diſturbance of the Saints Reſt and Joy. I doubt not, pardoning and purifying Mercy, and the State of Holineſs and Happineſs endeared to 'em.
The 12th Poſition. The Converſe and Communion, which (at firſt) God had with Man, is broken through the Pollution that is in Man's Conſcience.
Concerning the Name, Nature, and Offices of Conſcience there paſſed ſome Lines under the 5th Poſition, which muſt not be repeated.
That the Conſcience of Man, Tit. 1.15.whilſt in his mere Naturals, is defiled, is a plain and poſitive Aſſertion of the holy Spirit ſpeaking in Holy Scripture; and have we not all Reaſon to count it a note worthy of our beſt notice, Mr. Burgeſs. And Dickſon. Ad Locum.which we have under the hand of a late Worthy? Thoſe Popiſh Interpreters go too narrow a way in the Interpretation of that Text, who reſtrain it to the Jews and their Miſtakes about Ceremonies. For, tho ſome occaſion ſeem adminiſtred for ſuch Words; yet he that runs may read, that the Propoſition is general, and refers to all that are in a ſtate of Unbelief. Tho natural Conſcience is counted one of the beſt things that is in the unregenerate; are there not divers Evidences, that it's from being perfect, yea or pure.
At preſent I'll only conſider Conſcience as a Preacher.
1. Where lives that meer Naturaliſt whoſe Conſcience is not chargable with ſinful Silence? Ah! Ah! how foul, and yet how common a Fault is this in Preachers? An acute Divine well worded this; Mr. Porter.It's one thing for Conſcience to hold its Peace, and another thing for it aright to ſpeak Peace.
1. Is it its manner to chide Perſons for ſecret and inward Sins?
2. Doth it call on them to improve, as well as to eſteem Goſpel-Grace?
Alas! Eo minus tuti, quo magis ſecuri. Prov. 23.24. Deut. 28.19.Not a few ſleep as on the top of a Maſt, in the Mouth and midſt of many Dangers.
Are not ſome ſecure, who add Drunkenneſs to Thirſt, and wallow in the mire of Uncleanneſs, and over-reach thoſe they deal with? And as to ſinful Omiſſions (eſpecially as to the exerciſe of Spiritual Duties and Graces) how few receive a Check?
Again, 1 Theſ. 5.2, 3.if the Conſciences of Unbelievers ſpeak, they ſpeak not home.
1. Is not their Cry often, Peace, Peace; when it's a baſe falſe Cry?
2. Do they not ſpeak of great Truths and Duties in a formal way?
3. Is it not truly ſaid, they are not diligent conſtant Preachers?
That a corrupt Conſcience is a Bar to Communion with God, is apparent.
1. Job 27.9.Will ſuch a Conſcience put and preſs on to a due dependence on and delight in God?
2. Rom. 14.17.Will God to (and in) ſuch a Conſcience make a continual or refreſhing Feaſt?
And ſo, I Firſt Infer. They are under ill Characters, and Marks (even thoſe of unregeneracy) who are not inwardly concern'd about the purging of their Conſciences from Guilt and Filth. O how greatly is this Purge needed? Mark 9.46.43. See Mr. Strong on this, who is Vir ſui nominis.Doth not this lay a great load on their Conſciences in Hell, who have diſregarded the purifying of 'em whilſt they were on Earth? Will not the undying Worm be a gnawing one?
The 2d Inference. It's a great Matter (of as great Importance, as the Welfare of Perſons immortal Souls) to make Enquiry into the ſtate of their Conſciences.2 Cor. 13.5.
1. 1 Tim. 4.2.Are not the Conſciences of many *cautorized.ſeared? Doth not that appear? 1. Are they not paſt (or not common to) Feeling, as ſome ſeared Parts have been? Have they any quick Senſe of the Want of Love to the Fear of God?
2. Do not many Conſciences reſemble dumb Dogs, that give no notice of Thieviſh Luſts?
Again, Are not the Conſciences of very many drouzy? Rom. 8.11.Hath not a deep Sleep ſeized on 'em? Tho wiſe Virgins may ſlumber, yet Sleepineſs is not their ordinary Frame; Cant. 5.2.and on ſecond Thoughts they are thankful to ſuch as are for awakening them. O that Thouſands could truly ſay, they do herein exerciſe themſelves to have Conſciences void of Offence? Acts 24.16.then might they Trade with Heaven.
The laſt Inference. The wonderful Proviſion which the Lord hath made for the making and keeping Conſcience clear and tender, is well worth wondring at. O the Vertues and Efficacies that are in the Blood and Spirit of Chriſt! How precious is the one? Heb. 9.14.How powerful is the other?
The 13th Poſition. Through the Corruption that is in the Will of Man, he is rendred unmeet for Communion with God.
That there is ſome Corruption in the Will of fallen Man, See the Period of Man's Life.is not quite deny'd by ſome that are ſufficiently Arminian, and do more than enough mince the matter; and when, as ſuch Men grant, the Underſtanding which is as the eye of the Soul, is benighted, and no little darkned; Is it eaſily conceivable, that the Will, which is its Foot, ſhould ſtand (or be of it ſelf) upright?
We who believe, Jer. 17.9.that by the Heart is (much) meant the Will, in that Phraſe where he ſaith, that it is deſperately wicked, do well approve of the Gloſs of that excellent Preacher who ſaid, It is not only under a dangerous Malady, Mr. Porter.but is oppoſite to the Sovereign Remedy.
And when it's affirm'd, that the Corruption of Nature, which is Hereditary, is withal voluntary, is not this confirmed from its being from Adam's Will; Voluntas naturae.which was the Will of our Nature, and not of his Perſon only, and from its being feated in our VVills?
Within this Age, was a Writer of the firſt Rank, Rutherf. Exam. Mr. A. Burgeſs.whoſe Enlargements on this Subject are worthy of viewing and weighing. I will only hint, that its Corruption, is proved from its Act of Molition (Fruition.)
As to the former. Is it not evident, that the Will of Man is far out as to its Wiſhings, which may be ſtiled incompleat Willings? And as to thoſe that are more full, are they regular or near it?
1. VVhence is it that Perſons deſire not the affectionate practical Knowledge of God and his Ways?
2. How comes it to paſs, Job. 21 14. See rewzing Fenner on this.that Men, as if they were afraid of Life, will not come unto Chriſt that they may have it?
3. Are not the unregenerate under this Character, Jo. 5.40.their Hearts are ſet in 'em to do evil?
4. Whereas ſome are not ſo impetuouſly carried to groſs Evils, are they not inordinately bent towards that good, Pſal. 17.11.that is not ſatisfying? And ſo I am led to touch on the latter Head or Point.
Are not the moſt refined among the unrenewed, wrong in their Fruition?
1. Doth any one of their number chuſe God as his Treaſure and Reſt?
2. Pſal. 73.25.116.7.Is not every one of them as Noah's Dove, finding no Reſt for the Soal of his Foot, (or Foot of his Soul) whilſt out of the Ark, and without the true reſting Place?
3. When they are engaged in God's ſpecial VVorſhip, doth not ſome Luſt divert 'em?
4. Judges 17.6.18.24.VVhen they meet with great Loſſes and Croſſes, are they not apt to cry, our Gods (or what we made as ſuch) are taken away, and what have we?
And I need nor inſiſt long on proving, that whilſt Mens VVills are nor on God's ſide, they cannot traffique or hold Communion with him.
Seeing 1. Such Communion is by vertue of God's gracious Covenant, to which they conſent not?
2. Pſal. 5.5.Their Communion with Sin is that to which he is in his Nature an Enemy.
Hence, I Firſt Infer. That the great Patrons of Free-VVill, that is, of Man's being naturally free to (and for) Spiritual Good, are not patroniz'd from the Poſition I am on. Can we well ſay, (or think) that Original Sin is but like a little Spot or ſlight Wound, and no more prejudicial to Man's Will, See Gaul's Sapientia Juſtiſ.than Garlick to a Loadſtone, which is eaſily wiped off.
A 2d. Inference. One Reaſon lies ready, why divers good Perſons cry.
1. Have we ſuch ardent Breathings after the Diſcovery of God's VVill, and love as he requireth?
2. Do we keep a conſtant Guard againſt what tends to hinder or weaken the Motions of our VVills upwards?
Alas! Alas! Our Communion with the Lord is much interrupted, and if it be thus with the green Tree, how is it with the dry?
The 3d Inference. It is not a good hearing to hear divers Perſons tell and boaſt of the goodneſs of their VVills, and Hearts, whilſt their Lives are far from Goodneſs. Pſal. 119.80.Is it not the manner of the beſt Chriſtians to maintain an holy Jealouſie of (and over) their Hearts; See Rev. Green-hill on this Place.and to pray earneſtly, O that our Hearts may be ſound in thy Statutes.
The laſt Inference. All who will vouchſafe this poor piece a reading, may run and read how much it behoves 'em to pray in the VVords and with the Spirit of the ſweet Pſalmiſt, Pſal. 51.10.Lord create in us new Hearts! Cauſe us to feel the day of thy Power, 110.3.that we may be a willing People, and ſo a People ſit to hold Converſe and Communion with thee.
The 14th Poſition. The Intercourſe and Traffick that was at firſt between Heaven and Earth, was stopped through the defilement of Man's Affections.
Concerning the Nature of the Affections, there have been touches under the 7th Poſition.
That Diſorder and Defilement in the Affections of Man prejudices his Communion with God; the two following Touches ſerve as Proofs.
1. Are not Perſons, See Rev. Reyner on the Affections. Phil. 3.20.whoſe Souls are on the Aſcendant, moving Godwards, therein made ſenſible of this, that their Affections are by Grace rendred ſerviceable, and in the nature of VVing to 'em? Is it not in a due exerciſe of 'em, that their Converſation is in Heaven?
2. Is it not the way of God to let out and communicate himſelf and his peculiar Favours into the Affections of Perſons? Matth. 25.41. Pſal. 16. the laſt.Are not thoſe of his, that are admitted into his immediate Preſence entred into joy, yea poſſeſs'd of the fulneſs of it? Are not their Deſires to all purpoſes anſwered and ſatisfyed?
That in (and with) Man's Fall, Corruption ſeized his Affections, and that whilſt Perſons are in their meer Naturals, it doth ſway 'em, is ſadly experienced; and is it not argued?
1. A contrary.From the want of the bleſſed Order and Regularity which was proved to be at firſt in Adam's Affections.
2. From the Suppoſition of the Holy Ghoſt, Col. 3.5.ſpeaking in and by the holy Apoſtle, that even in the believing Coloſſians, foreignthere was remaining inordinate affection, which was to be an object of progreſſive Mortification.
3. From the rendring of that VVord inordinate Affection, which at firſt ſignifies Paſſions, Doth not the Tranſlation imply, that Paſſions or Affections are too ordinarily diſordered?
4. From our reading of Affections as joined to the Fleſh, Gal. 5.24.and its Luſts.
5. From the Earthlineſs, Deceitfulneſs, Violence and Vilneſs, that are in Man's Affections.
Do not many ſo mind, foreign. Philipp. 3.19.that they mainly reliſh, favour and affect the things of the Earth? Have they not ſet their Eyes and Hearts bowing downwards.
2. Is there not much of Falſehood in thoſe Affections, Pſal. 17.11.that make a fair ſhew? Are they as much on God's ſide, as they make ſure of?
3. Jer. 3.10. Numb. 23.10.Do not their Deſires pretend to Goodneſs, when they are mere Flaſhes, and however are lazy and not lively, conditional and not abſolute?
4. Acts 26.11.23.15.How violently (yea brutiſhly) againſt all Rules of Reaſon and Religion, are the Affections of ſundry carried? VVas not Paul verily mad in and for Perſecution? VVere not the Jews for killing him when a Preacher?
5. Nitimur in veritum.Is there not that Vileneſs in fallen Man's Affections, that Sodomy and Beſtiality &c. pleaſes many? The more God forbids, the leſs they forbear.
I now infer. Gal. 1.4.One Reaſon lies ready, why the World carries after and with it the Epithet of Evil. Are not Affections the Spring of Actions that are ſutable to 'em?
The 2d Inference is. There is all Reaſon, that one Affection ſhould be much in exerciſe. Should not godly Sorrow be ſet to mourn over and for what is ſo wrong in other Affections? 2 Cor. 7.9, 10, 11.Hath not Corruption infected the Vitals and chief Powers of Man? And is there any hope of healing where there is no humbling?
The 3d Inference. Even good Perſons ſhould not let their Affections go (or be) without a Watch, or guard on 'em: nor are they to lay too much ſtreſs on ſome ſtirrings of 'em, So Renowned Baxter. Hoſ. 6.4.ſeeing ſuch goodneſs may paſs away as the morning Clouds and Early Dew. May they ſee, and wait that their Love may be ſincere, their Fear filial, their Hope purifying, and their hatred of ſin vehement, univerſal and conſtant.
The 4th Inference. Surely, there's a Power, Energy and Efficacy in real godlineſs. 2 Tim. 3.5.Doth not Grace work a very great change in, and much elevate and raiſe the Affections? Doth it not fix 'em for God, and againſt ſin? Doth it not cleanſe that Fountain that cannot cleanſe it ſelf? O that for, and after ſanctifying Grace there were more and greater breathings?
The 5th Inference. They who have holy Affections, ſhould (as with ſo) for 'em highly praiſe God? Pſa. 149.6.Should not their Mouths ſpeak out their Praiſes? That it is ſo well with them, is it not for the Merit, and by the Spirit of Chriſt?
The Laſt Inference. No doubt, Satan's Deſign is no little on mens Affections. Will he not attempt to diſturb, and diſorder them? 2 Cor. 2.11.Doth he not by ill Influences on their Affections, blind their Judgments? And is not their trading with, and into Heaven thereby greatly hindred?
The 15th Poſition. Except perſons (who live to ripe years) ſo trade into Heaven, that they hold Communion with God whilſt they live, there's no hope they ſhould be receiv'd into Heaven, or live in the bleſſed making Enjoyment of God when they die.
Might it not have been ſaid to that Noted Doctor, Dr. S.who in Print ſcoffed at Right Worthy Perſons, under the Notion of God's Acquaintance, Sir, See Rolls on this.they who are not of God's Acquaintance on Earth, ſhall not be of his Acquaintance in Heaven? The ſhort and long is,
1. Rev. Newcom on Job 22.2. Rom. 2.8, 9, 10.They who are willingly ſtrangers to God in this ſtate, cannot produce, or prove (what they have not) a Right or Title to the glory that ſhall be revealed in the future ſtate.
2. They who are not for driving an Heavenly Trade here, are no way meet to be partakers of the Heavenly Inheritance hereafter.See the excellent How of Bleſſedneſs.
May ſuch as are Maſters of Right Reaſon uſe it!
1. Shall they have poſſeſſion of happineſs that are not Friends to it?
2. Col. 1.12, 13.Shall they be poſſeſſed of it, that are not prepared for it?
With reference to the former queſtion, be it conſidered,
1. Till perſons be born again, (or from above) having a New Nature or Principle, foreigncarrying 'em ſo that they may converſe with the Lord, See Dr. Wallis on this. Jo. 3.3, 5.they can in no wiſe enter into the Kingdom of Heaven. Can they either obtain or enjoy it?
2. Have not they their Converſation in Heaven (trafflcking as Citizens thereof) who do thence look for a Saviour.foreign. Phil. 3.20.
For 3. Though Heaven be (even in the acknowledgment of Lutheran's, local, Vide Binchium.yet is it not very much a ſtate begun below, and compleated above.
Do not they who well view this Doctrine, ſee in it a diſplay?
1. Of God's glorious Wiſdom; who, tho moſt liberal of his great Gift beſtoweth with (or before) it Hearts ſet on ſetting forth his eminent Excellencies? Hath he not bound his Honour and our Happineſs together?
2. Of his glorious Goodneſs; Pſal. 84.11, 12.who doubleth his Gifts, giving both Grace and Glory, Grace to fit for Glory.
I add. Though there be not (nor can be) betwixt God and fallen Man what we call commutative Juſtice, Rom. 11.35 Vide Le Blank's Theſes.who hath firſt (or laſt) given to God any thing like hire or merit? yet, in rewarding, out of his Grace, their Works that hold Communion with him, 2 Theſ. 1.6, 7, 8. 1 Jo. 1.9.he manifeſteth what hath the appearance of diſtributive Juſtice.
And now, I Firſt Infer. They who ſlight (or neglect) the heavenly Trade, not uſing holy Duties or Ordinances, or not breathing and panting after the Lord in 'em, Jonah 2.8.are chargeable with forſaking their own Mercy. The good Lord work Convictions, in order to the converſion in them!
1. Will any (I fear many will) ſay? Though we draw not near to God, he is near to us. We have as good a claim to Heaven as the greateſt Puritan among 'em. Eph. 5.6.Is not this rightly called Preſumption, though we call it Faith?
Is this Claim derivably 1. From God the Father's Purpoſe? Hath not he choſen Perſons to Holineſs as the Path af Life.
Or 2. Eph. 1.4. Tit. 2.14.From God the Son's Purchaſe. Is he the Author of Salvation to any ſave the obedient?
Or, 3. From any Promiſe under the hand of God, the holy Spirit. 1 Tim. 4.7.8.Are not the Promiſes of the Life to come entailed on thoſe, who are exerciſed and do trade in Godlineſs?
Again, Will any of 'em think the miſs and Loſs of Heaven's Glory a thing tolerable? Do not Divines who ſay, that as to the Puniſhment of Sence Man can only bear finite (tho great Wrath) in an infinite duration, New Eng. Div.ſay, that the Puniſhment of Loſs is infinite, being of him that is ſo. Did not one, call'd a Father, ſay; that in the Words, Depart from me, Chryſoſtome. mille Gehennae.are contain'd a thouſand Hells? Is it not terrible to hear of that Sentence? O what will it be to hear it?
The 2d Inference is. The Patience and Goodneſs of God to Slighters of the Spiritual Trade is admirable; yet 'tis ſaid to 'em, Acquaint your ſelves with the Lord, Job. 22.21.yet through a Mediatour this may be.
The 3d Inf. is. They who have not entred into (and engaged in) Converſe with God, ſhould be for doing now without delay. Can Perſons be willing to be baniſhed from the gracious preſence of the ſight of God, and that for ever? Is not the Fountain of Being the Fountain of Life? Will not this cut deep, if Heaven be loſt for Luſts or Trifles? Will not this cauſe as wailing, ſo gnaſhing of Teeth, Quantum pro quantillo. Luke 13.28.when they ſee others that ſate under the ſame means, in the Kingdom of God, and themſelves ſhut out?
The 16th Poſition. To thoſe who live (and die) in the wilful neglect of the heavenly Trade on Earth, there remaineth fiery Indignation, which ſhall for ever abide and torment them in Hell.
1. foreign. 1 Theſſ. 1. ult. Gal. 3.10.Doth not the Law breath out the Wrath to come (or which will ſtill be coming) againſt all thoſe who have not obey'd its Orders? Hath it not a Curſe for every one that violates any one of its Commands?
Doth not the Goſpel leave all, Jo. 3: ult.who having come to ripe years do not come over to the Son of God, that through him they may tranſact with the Father, for Mercy, and in Duty, under the Penalties by the Law threatned?
3. In the Repreſentation which we have of the general Judgment, Matthew 25.41. &c.and the Proceedings of that day, under the hand, and from the Mouth, of Chriſt, is it not declared, that they who have not (by Grace derived from Chriſt) diſcharged (in ſincerity) their duties to him, ſhall go into everlaſting fire?
The 1ſt Inference is. There is great danger in (and ſo had need to be great watching againſt) ſins of Omiſſion. Tho perſons eſcape the groſſer pollutions of the world, See Baxters Apology. p. 238, 240.if they do not in the ways of Gods appointment, tender their Homage to him, and wait for grace from him, is not the mouth of the Pit open to devour 'em? O that many took a truer meaſure of the guilt that attends their willful ſinfull Omiſſions.
1. Deo ſervire eſt regnare.Is not Gods Law (in its primary deſign) poſitive, and its Precepts affirmative? and doth not Religion much lie in reſpect to ſuch Precepts?
2. Do not ſins of Omiſſion ſtrike high, even, 1. At Gods Soveraignty, who gives out Orders? 2. At his Goodneſs, as if all his Laws were not written in love? I add, have not all ſins of Commiſſion ſins of Omiſſion leading to them?
To deſcend a little to particulars, both as to Duties and Graces.
1. As to Duties. Jer. 10.25.Do not ſhowers of Wrath hang over prayerleſs houſes?
2. Was it not well ſaid (or written) to King Charles the ſecond, By Dr. Gauden.that whatever hindred his regard to the word of God, would prove ruining and damning?
3. Is not he accurſed that reſpecteth not the right manner of doing duties? Mal. 1. ult.ſhould any one that hath a male in the flock, offer a corrupt thing?
1. Is not he in whom Unbelief reigneth, under the Sentence of Condemnation? As to Graces. Jo. 3. ult.Doth not the Wrath that comes on others, abide on him?
2. Doth not an Anathema Maranatha (a Curſe till the Lord come) belong to ſuch as are deſtitute of love to Chriſt?1 Cor. 16.22. See Pink on this.
The 2d Inference. They are in an evil caſe (and ſtate) who ſo commit, as to drive a Trade of Sin, ſerving divers lusts, 1 John 3.8, 9.plying the work of the Devil.
1. If perſons live and lie in thoſe ſins which Satan both tempteth to and acteth in, So acute Herle diſtinguiſheth.of which ſort are Pride, Malice, Lying, Perſecuting.
2. If perſons follow thoſe Vices which Satan tempteth to, but doth not (that I know) act in, into which Count fall Drunkenneſs and Uncleanneſs.
Do not their paths viſibly take hold of Hell? Prov. 9. ult.If the tree that is barren be cut down, what will be the end of that that bears ill fruit?
The 3d Inference is. It is the great and important concern of perſons (a concern as great as that of their immortal ſouls) to look and long after this, Ezek. 18.31. John 14.6.that there be in 'em a divine Nature, a pure and powerful principle, from which the heavenly Trade may be ſet and kept up, that through Chriſt they may come to God the Father, and find him coming to them.
May they cry for the Reſidence (in order to their having the Influence) of the holy Spirit! And that,
1. As an enlightned Spirit. A Myſtery is mentioned as to lower Trades. Without Controverſie, 1 Tim. 3.16great is the Myſtery of godlineſs, of the practice, and not only of the principles of it. Can lower teachers teach it?
2. Rom. 8.14. Eph. 4.18.As an enlivening Spirit. Is not life the principle of Movers and Traders? Can any that are alienated from the life of God hold ſpiritual converſe with him?
1. That perſons heard the Lord ſay to 'em, What mean you, O ye ſleepers? Rom. 13.11. foreignwill you ſleep the ſleep of eternal death? It's high time for you to awake (and ariſe;) can you dwell with a conſuming fire, foreigna fire that will burn and not waſt, torment, and yet not deſtroy (as to being?) Rather than you ſhould not be awakened, Evaccat, haud perimit. Iſa. 33.14.I am willing that the flames of hell ſhould flaſh in your faces, and conſciences; I had rather allure than affright, yet rather affright, than loſe you.
If this work go on, the Soveraign Remedy provided for lost man will next be touched on.
FINIS.
Trading Spiritualized.
The Second Part.
Or, ſome more POSITIONS, On which Tradeſmen (And Others) may (O that they would!) meditate.
By W. BAGSHAW, Miniſter of the Goſpel.
LONDON; Printed for Tho. Parkhurſt, at the Bible and Three Crowns in Cheapſide, near Mercers Chappel. 1695.
To the truly Worthy, and deſervedly Honoured, Mr. William Nicholas.
HOW many praying Perſons in the High-Peak do (and will) riſe up and call you Bleſſed? and with you many noble Citizens, who promote the Work of the Lord therein. We cannot think of the Fall of your late dear Son-in-Law *Good Mr. Coupe., without Grief: He (together with Reverend Mr. How) ſet on foot that charitable Work, which that Worſhipful Knight Alderman Abney, hath continued, and is now committed to your Hand. Bleſſed be God for you! and you of him, that ſo favour the Place of my Birth and Labours. May you and all that derive from you, and all the bountiful Perſons that join with you, be bleſſed indeed here and hereafter! So prayeth, Noble Sir,
Greatly obliged, W. Bagſhaw.
To the Reverend Mr. Samuel Angier, Mr. Robert Moſely, Mr. Gamaliel Jones, and other endeared Fellow-Labourers, at our beloved Chalſworth.
THO I rejoice in your Love to the Truth in Chriſt, I wonder at God's rich Mercy, that inclineth you to encourage my preaching it, which (alas!) ſavoureth ſo much of the poor Earthen Veſſel. O that I gave you more cauſe to own me! as I do own your over-honouring me. May the Lord be in all our Meetings of a Truth! May you long continue great Bleſſings to me, and to the Church of Chriſt! May I in ſome meaſure ſerve the Lord, and (under him) you, and others: who am, dear Sirs,
Ʋnworthy to be called your Brother, W. Bagſhaw.