and this we may see in Hanani who is described Neh. 7.2 to fear God above many to wit that he did truly fear God And so in Job Chap. 1. verse 8. And the Lord said unto Satan hast thou considered my servant Job that there is none like him in the earth But the righteousness of justification is equally vouchsafed unto every true Believer without any difference at all every true Believer is as fully discharged from all his sins as any other is as perfectly righteous in the sight of God as any other see Rom. 3.22 Even the righteousness of God that is to say the righteousness of justification which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference So then all true Believers are not equally sanctified but equally justified 3. Another difference The righteousness of sanctification is wrought in us not all at once but by degrees hence it is compared Prov. 4.18 to the light that shineth more and more unto the perfect day And Ephes 4.16 to the body of a man which growes in stature and strength til it come to the full perfection But the righteousness of justification is done all at once it never groweth and increaseth at all but is as much at our first ingrafting into Christ our first ingrafting into Christ by faith as it is ever after as Romans 8.1 There is no condemnation to them that are in Christ Jesus That is to say to true Believers after they do believe And Rom. 5.1 Being justified by faith not a little or in part justified but justified this faith indeed whereby we do apprehend it our sense and assurance of it likewise is not perfected at once but groweth and increaseth 4. Another difference The righteousness of sanctification is never perfected in this life Prov. 20.9 Who can say I have made my heart clean I am pure from my sin But the righteousness of justification is absolutely perfect in this life Canticles 4.7 Thou art all fair my Love saith Christ to the Church in regard of her justification there is no spot in thee Though in respect of our sanctification we be not throughly cleansed from all our sinnes yet in respect of our justification we are according unto that 1 John 1.7 The blood of Jesus Christ his Son cleanseth us from all sinne the Lord accounting of the true Believer as though there were no sinne in him and as though he were perfectly righteous And hence it is that Gods people do and may do more bear themselves and rest upon their justification then upon their sanctification Thus we see the difference or differences betwixt justification and sanctification and so we have resolved the third question But before we come to the Application we are to answer some objections Object 1. If this be a truth undeniable that all true Believers are justified persons for that is the effect of the Doctrine How comes it to pass then that they daily pray for remission of sinnes What need have they to do do so remission of sinnes being the chief part of justification Answ 1 First in general That they have need to do so is plain because our Saviour commands them this Matth. 6.11 12. Give us this day our daily bread and forgive us our debts that is to say our sinnes As our Saviour would have all true Believers daily to put up and renew the Petition for Temporal things why so likewise the Petition for sinnes remission Now were not this needful for them our Saviour would not have injoyned them it 2. More particularly divers Reasons may be given why it is necessary for true Believers daily to put up this suit 1. Hereby a sense of sinnes desert and of their own unworthinesse is nourished in them which is very behoofeful even for the best so long as they are in this vale of tears 2. They sinne daily and therefore must put up this request daily sinne being not every way actually pardoned until it be repented of and pardon of it intreated 3. A man may be a justified person and yet have little assurance of Gods favour and sinnes remission this is the way to gain assurance more and more assurance 4. Suppose a man have great assurance of Gods favour and sinnes remission why yet it is his duty to beg the continuance of Gods favour and that the pardon of his sinnes may be assured him with repentance We read of many of the Saints in holy Writ that prayed for that of which they were before assured and thus our Saviour himself although he was assured that none of his sheep should perish as in John Chapter 10. verse 28. I give unto them Eternal life and they shall never perish yet see how he prayeth for them in the 17th Chapter verse 11. Now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me Thus the first objection is answered Object 2. But if all true Believers be justified persons and justification doth not onely absolve from all sinne but likewise from all punishment How comes it to passe then that the Lord doth inflict so many punishments upon Believers Answ Although all the miseries and afflictions of this life be in their own nature punishments for sinne because they are all fruits of sinne sinne first bringing them into the world why yet are they not punishments to all men as is evident by the two Reasons following 1. God inflicteth no punishment upon any man but for sinne but there be many great judgements and afflictions that the Lord layes upon Believers wherein he hath no respect at all to their sinnes as to the cause of these judgements he not intending therein as a Judge in a vindicative manner to correct them for any sin and the truth of this we may see in some examples Job we know was a man that sometimes had many miseries and calamities upon him insomuch that his friends censured him guilty of some great sin or sins as the cause of these judgements But the Lord reproves them for this their censure as men not rightly understanding his servant Job neither the manner of his proceeding with his servants as we may see Job 42.7 The Lord said to Eliphaz the Temanite My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath And what doth the Lord say unto Satan Job 2.3 Hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil and still he holdeth fast his integrity although thou movedst me against him to swallow him up without cause Why may you say Had not Job sin enough in him to deserve as much as he endured Yes no question Why then doth the Lord say that Satan moved him to
swallow up Job without cause Surely his meaning is that there was nothing in Job that was the cause whereby God was moved thus to afflict him he did not therein punish his sin there were other causes of it to wit that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever And we know what our Saviour saith to Peter John 21.18 Verily verily I say unto thee when thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall we suppose now that our Saviours meaning was thus Peter when thou comest to be old will the Lord correct thee for thy sins No the the Text cleares this in the next verse This spake he signifying by what death Peter should glorifie God And this is that which our Saviour tells his Disciples touching the man born blind John 9.3 Neither hath this man sinned nor his parents but that the works of God should be made manifest in him as though he should say neither this mans sins nor his parents were the cause why the Lord smote him with blindness but this is the cause to wit That the works of God might be made manifest in him This is the first Reason to prove that Judgments and afflictions are not punishments to all men the Lord sometimes inflicting them upon Believers without any respect at all to their sins as the cause of them The second Reason is The Judgments the Lord inflicteth upon Believers for their sins are not properly to be accounted and called punishments but fatherly chastisements and corrections only For all punishments to speak properly that God inflicteth upon any for sin are causes and fruits of his wrath wherein he seeketh not the good of the party punished but the glorifying of his own Justice upon him and the satisfying of his most righteous Law 1. But first All the afflictions of Believers are unto them Blessings and not curses Psal 94.12 Blessed is the man that is to say being a Believer whom thou chastisest O Lord and James 1.12 Blessed is the man the Believer that endureth temptation that is affliction 2. They are fruits of Gods special love to them and not of his wrath Hebr. 12.6 Whom the Lord loveth he chasteneth and Rev. 3.19 As many as I love I rebuke and chasten 3. He seeketh their good in and by these afflictions Rom. 8.28 All things work together for good even afflictions themselves unto them that love God And 1 Cor. 11.32 But when we are judged that is afflicted we are chastned of the Lord that we should not be condemned with the world This David professeth Psal 119.71 It is good for me that I have been afflicted This is the second Reason to prove that judgments and afflictions are not punishments to all men when inflicted upon Believers for their sins they are fatherly chastisements and corrections only Object 3. You say that Justification consists in remission of sins and imputation of righteousness but how can it be that one man should be justified by the righteousness of another by that righteousness which is inherent in another Answ 1. The righteousness of Christ was the righteousness of such a person as was not only man but God Jer. 23.6 and so of infinite merit 2. Christ became the Believers Surety to obey and suffer in his stead Heb. 7.32 and so his righteousness is the Believers by imputation as the Believers sins Christs as 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 3 Why may not Christs righteousness be imputed to all true Believers as well as Adams first sin imputed to his whole posterity which the Apostle plainly tells us Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 4 This was the end of Christs righteousnesse in Gods eternal decree and appointment to wit that it might be the righteousnesse of all true Believers as 1 Corinth 1.30 Who of God is made unto us righteousnesse agreeing with that Joh. 6.27 Him hath God the Father sealed that is set apart in his eternal decree as otherwayes why so to be the Believers Righteousnesse Now we come to the Uses Vse 1. To inform us touching the present Church of Rome that she may well be called the Synagogue of Satan and as in regard of other Errors she holds which raze the foundation why so in respect of the Errors she maintaines touching this Doctrine of Justification As first Although Christ hath freed the Believer from eternal punishment why yet not from temporal but he himself must satisfie Gods Justice for his sins by his temporal punishment A Doctrine as contrary to our definition of Justification why so to many places of Scripture Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is no kind of condemnation eternal or temporal And Gal. 3.13 Christ hath redeemed us to wit all true Believers from the curse of the Law but temporal punishments due for sin are part of the Curse as is plain Deut. 28.16 17. Cursed shalt thou be in the City cursed shalt thou be in the field cursed shall be thy basket and thy store 2. The Synagogue of Rome denies Justification by the imputation of Christs Righteousness this kind of Righteousness they mock at notwithstanding the Scriptures so clear and evident this way as Rom. 4.6 Even as David describeth the blessedness of the man unto whom God imputeth righteousnesse without works What more plain from any Text then an imputative righteousness from this And so that place Rom. 5.19 As by one mans disobedience many were made sinners to wit by imputation so by the obedience of one shall many be made righteous that is to say all true Believers But how Even by imputation And 1 Cor. 1.30 Who of God is made unto us Righteousness Sanctification where the Apostle expresly distinguisheth betwixt imputed Righteousnesse and inherent And 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Where observe first That he saith We are made the righteousness of God that is Righteous by such a Righteousnesse as God requireth and as will abide the trial at his judgment Seat 2. That he saith not only in the Concrete that we are made Righteous but in the Abstract Righteousness that is perfectly and fully Righteous 3. That we are made so in him to wit in Christ not in our selves inherently 3. The Synagogue of Rome affirmeth Justification by inherent Righteousness that is to say by works a Doctrine contrary to the whole current of the Scriptures do but see Gal. 2.16 Knowing that a man is not justified by the works of
all his merits unto himself is justified before God and sanctified MEMB. I. A man of a contrite and humble spirit NOW we come to the fourth Principle which requireth of us how a man or a woman may be made partakers of Christ and his Benefits In the first place saith the Catechism they must have contrite and humble spirits A man of a contrite and humble spirit We commend the Point unto you in the form of a Doctrine thus Doct. That a man may be partaker of Christ and his Benefits he must have a contrite and humble spirit See Isai 55.1 Ho every one that thirsteth come ye to the waters to wit to Christ and he that hath no money that is sees nothing in himselfe to trust unto and so consequently is of a humble and contrite spirit And Jerem. 50.4 In those dayes and in that time saith the Lord the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God observe I pray you going and weeping shall seek the Lord their God as though that were the way and the onely way to find God in Christ to partake of Christ and his benefits And doth not our Saviour tell us this Matth 9.13 I am not come to call the righteous that is such as think themselves righteous but sinners to repentance to wit contrite and humble sinners to call them to a new life to partake of me and my benefits And Mat. 11.28 Come unto me saith he all ye that labour and are heavy laden and I will give you rest And hence it is that the Lord is described 2 Corinth 7.6 to be the Comforter of such as are cast down And this Doctrine the Apostle James informes us of Jam. 4.6 God resisteth the proud but giveth grace to the humble that is assures such of his favour and therefore ver 10. of the same Chapter Humble your selves saith he in the sight of the Lord and he shall lift you up And do but see that place for all Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted and to set at liberty them that are bruised Now we come to the Reasons Reas 1. Such and only such have an appetite to Christ hunger and thirst after him and his benefits Till we be sick of sin we can find no need of this Physician neither care much for him according to that Mat. 9.12 They that be whole need not a Physician but they that are sick When the fiery Serpent Numb 21.9 had bitten and stung an Israelite then he would run and make use of the Brazen Serpent but never till then Reas 2. Such and only such do prize Christ at his full value are willing to part with any thing to purchase him See what the Apostle Paul saith Philip. 3.8 9. He esteemed all things but dung in comparison of Christ and his Benefits but to make way for this observe the deep sense and feeling he had of his owne unworthinesse 1 Timoth. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom saith he I am chief Reas 3. Such and only such are made fit to receive Christ by faith and to make him their own Mark 1.15 Repent and believe the Gospel the unhumbled and unbroken-hearted sinner is altogether unfit to receive Christ and his benefits Reas 4. Such and only such truly rejoice and take comfort in Christ account him their chief Treasure and happiness Gal. 6.14 God forbid that I should glory in any thing save in the Cross of our Lord Jesus Christ that is save in the Passion and Sufferings of our Lord Jesus Christ But who was this that did thus rejoice in Christ and his Sufferings Surely it was one that had such a low opinion of himself as that Ephes 3.8 he stiles himself less then the least of all Saints But that you may further see into this weighty Doctrine we intend to answer the Questions following 1. What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits 2. Whether every man and woman that hath this contrite and humble spirit shall certainly be made partakers of Christ and his benefits 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Quest 1 What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits Answ This contrition and humiliation contains the particulars following 1. A true and distinct sight of sin and not onely as punishment doth attend it but as it is vile and lothsome in its own nature as Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 2. Unfained and sound sorrow and as for the consequent so for the cause as for punishment so for sin Acts 2.37 Now when they heard this they were pricked in the is hearts to wit that they were guilty of the death of the Lord of Life 3. A being weary of sin finding it a load and burden upon the conscience Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Our Saviour means here all that have contrite and humble spirits 4. Humble and hearty confession of sin as Luke 15.21 Father saith the Prodigal I have sinned against heaven and in thy sight and am no more worthy to be called thy son Lu. 23.40 41. 5. Earnest suit to the God of heaven for mercy as the Publicane Luke 18.13 God be merciful to me a sinner And Saul afterwards called Paul Acts 9.11 Behold he prayeth surely the three dayes he was without sight he sent up many a loud cry to heaven for mercy 6. The sixth particular This Contrition and Humiliation contains a distaste and dislike of sin as Isaiah 30.22 Ye shall defile also the covering of the graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a mensturous cloth to wit in the day of thy repentance thou shalt say unto it get thee hence And Luke 19.8 Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him four fold Thus we see now what Contrition and Humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits But yet we must not think this preparatory work in the particulars aforesaid to be the same that is in the soul after
Christ is received and partaked of for that flows from the Principle of grace and so works more freely and absolutely But in this the soul is onely a Patient this is a saving work but not a sanctifying work but yet alwayes sanctification followes upon the same Now we come to the second question Quest 2. Whether every man and woman that hath this Contrite and Humble spirit shall certainly be made partakers of Christ and his benefits Answ Yes because this is the lost soul which Christ came to seek and to save for of this soul we must understand our Saviour when he saith Luke 19.20 The Son of man is come to seek and to save that which was lost And this is the bruised reed which in no case he will break Matth. 12.20 And do but see Psal 51.17 A broken and a contrite heart O God thou wilt not despise not the broken and contrite heart aforesaid And Isaiah 57.15 Thus saith the high and lofty One that inhabiteth eternity whose Name is HOLY I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And so Matth. 5.3.4 Our Saviour saith Blessed are the poor in spirit for theirs is the Kingdome of heaven And Blessed are they that mourn for they shall be comforted It is the contrite and humble ones which our Saviour here intends Thus we see distinctly and plainly that every man and woman that hath the contrite and humble spirit aforesaid shall certainly be made partakers of Christ and his benefits Quest 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Answ No and for the Causes and Reasons following 1. Some have committed more gross and heinous sins then others and therefore have cause and need to be more terrified and humbled then others 2. The Lord intends to bestow a greater measure of grace upon some then upon others to do greater works by them then by others and therefore prepares them accordingly by contrition and humiliation 3. Some have been Religiously educated from their Child-hood whereby as they were kept from gross sins so corruption was subdued in them gently and secretly by little and little without any great measure of contrition and humiliation grace and comfort being instilled into them almost insensibly 4. Some by natural constitution and temper of body are more fearful and sensible of anguish then others 5. Some after the Wound have the Medicine sooner revealed and applyed to them then others Now we proceed to the Uses Vse 1. To acquaint us that there is but a few comparatively that partake of Christ and his benefits and this will be evident if so be we weigh the particulars which the contrition and humiliation aforesaid contains As first a true and distinct sight of sin many see their sins in a general slight and confused way but where is the man that sees sin to be the greatest evil even separating from the greatest good to wit God himself Isaiah 59.2 nay that so far as he gives way unto it so far he joynes with the Divel and fights against God that sees into the vile and loathsom nature of sin And where is the man that sees himself to be guilty of Adams fall himself to be stained and polluted universally with natural corruption himself to be guilty of such and such actual sins sins of Omission and sins of Commission that turns his sins upside down considers them in the circumstances of them Psal 119.59 2. The second particular the contrition and humiliation aforesaid contains is unfained and sound sorrow for sin Psal 94.16 17. Alas the most sin is their meat and their drink their very delight they storm and grieve because they cannot sin as they would are sorry and angry they have such a Minister as will reprove them for their sins that they may not go on in sin without any controul or if they have any sorrow in them at any time it is onely because of the punishment that attends sin Many that mourn for this and that outward cross and calamity present and imminent but do not at al mourn for sin the cause of it but a few whose hearts are rightly pricked for their sins Acts 2.37 And so for the other particulars Where is the man that finds sin a load and burden upon his conscience that doth humbly and heartily confess his sins that importunately cryes to heaven for mercy and that truly dislikes sin even to a sinful thought The particulars aforesaid being perpended it will appear that there is but a few that have contrite and humble spirits and so consequently but a few that partake of Christ and his benefits Vse 2. For the comfort and consolation of all such as have contrite and humble spirits they all they shall partake of Christ and his benefits such all such are they whom Christ came to seek and to save Psal 51.17 The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Isa 57.15 And Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest The Lord doth not deal with the burdened conscience as Satan and his Instruments Satan Revel 12.4 when the woman was ready to be delivered of her Child was ready to devour her Child and so are his Instruments Now we hope say they you have followed Preachers gone to Sermons long enough no no Psal 147.3 He healeth the broken in heart and bindeth up their wounds to wit the Lord Isaiah 61.1 And to this purpose it is a wondrous thing to observe how the Lord sustains and bears up the wounded soul by a secret hope of mercy as we may see in the King of Niniveh Jonah 3.9 9. Who can tell if God will turn and repent and turn away from his fierce anger that we perish not But for this hope the bruised heart would break and but for this hope the means of recovery and raising up would not be endeavored This hope keeps from despair and provokes to the use of holy means It is true saith the wounded soul I am in a miserable case but if there be any hope I will cry to heaven for mercy I will depend upon the Ministry of the word constantly I will creep into the company of those that make profession of Religion in a special manner who can tell but that the Lord may shew mercy to my poor soul May some man say this is very comfortable that every contrite and humble spirit shall certainly pertake of Christ and his benefits But how may I know that my heart is truly contrite and humble Signes 1. If thou judgest sin to be the greatest evil and the favour of God to be the greatest good 2. If thou hadst rather hear of mercy to thy
but prone to let in sin and to execute sin And thus now by Anatomizing and taking man in pieces we have it made evident that the natures of all the unregenerate are wholly corrupted with Original sin which indeed is the seed and spawn of all sin even of the sin against the Holy Ghost But here we must remember that the nature it self is good but the corruption of nature is evil These two in the natural man may be distinguished but cannot be separated the one is not the other but the one is not without the other Hence it is that Original sin is called the sin that doth so encompasse us or that hangs so fast on Heb. 12.1 Now we come to the second Member of the Assertion to manifest that the natural mans life is wholly corrupted with actual transgression And must it not needs be so when his nature is corrupted as aforesaid What can such a tree bring forth but even fruit sutable and that it is so do but see what the Apostle saith of himself and the Romanes when he and they were in the state of nature Rom. 7.5 For when we were in the flesh to wit in the state of nature the motions of sin or the affections of sin or sinful affections which were by the Law to wit stirred up by the Law did work in our members to bring forth fruit unto death to wit actual transgressions And the same Apostle Rom. 3.12 describing of men and women in the estate of nature There is none that doth good no not one If there be no natural man that doth any good why then surely every natural man doth nothing but what is evil but the former is true in regard of good formally any thing which is acceptable to God and if the natural man doth any thing which is good materially it is not as he is a natural man but as he is helped and assisted by common Grace We should now come to lay forth the parts of actual transgression as sin of Omission and sin of Commission and the severall Distinctions and degrees but so we should be more prolix then we purposed in this Exposition and therefore we proceed to the Uses Vse 1. To confute the Papists who speak of a freedom in the natural will to good if it be but a little helped and assisted As though there were some power remaining in the natural will this way But this is just to oppose the judgment of Gods Spirit Phil. 2.13 It is God which worketh in you both to will and to do of his good pleasure And Ephes 2.1 And you hath he quickned who were dead in sins and trespasses No more power in a natural will unto any thing that is acceptable unto God then in a dead man to stir and walk about And further can there be any more in the will then in the mind There is no holy knowledg in the natural mind but even the wisdom of the flesh is enmity to God and the spirit of the mind even the mind of the mind depraved and corrupted And can there then be any holy disposition in the natural will And thus the Apostle argues 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them The natural man is so far from having any holy disposition in his will as he hath none in his mind and if no holy disposition in his mind why then sure none in his will Vse 2. To reprove divers persons 1. Such as are forward to boast of their Birth Parentage and Pedigree A poor thing to boast of when their lives are wholly corrupted with actual transgression and their natures with Original corruption David considering of his Birth and Conception was humbled Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Lumps of sin to be lifted up because of a little civil difference not considering their natural pravity and vilenes 2. To reprove such as stand upon their natural wit and wisdom neglecting and despising the means of holy wisdom but let such see the little extent of their natural wisdom 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them for they are foolishness unto him 3. To reprove such as are so far from being humbled for their natural corruption as they lessen and excuse their actual transgressions by it Tell them of their Uncleanness of their Drunkenness of their Covetousness of their Impatience c. They presently answer and that carelesly It is their nature and they cannot help it or thus They are but flesh and blood and what would we have them to do And thus they bolster up Actual Transgression by Original Corruption and are humbled for neither where they should be much dejected for both Vse 3. Further to awaken the natural man He never did good in all his life I mean any thing acceptable to God suppose he be thirty forty threescore years old then what hath he done but sin All his actions Natural Civil Religious are sin as in regard of the evil ends propounded why so likewise in regard of the evil fountain they issued from And in this estate he cannot be saved John 3.3 Verily verily I say unto you saith our Saviour except a man be born again he cannot see the Kingdom of God And suppose as yet some natural people have not broken forth into such gross sins as some others have why yet the seeds of every sin remaine in them unmortified and may manifest themselves in their lives to night before to morrow for any thing they know or any power they have over them Vse 4. To direct every one of us that in the practice of repentance we would not only labour to mourn for Actual Transgressions but likewise for Original corruption even for our bad natures Although Repentance doth commonly begin at some great Actual sin why yet let every Actual sin lead us to mourn for Original sin it being not only the punishment of sin but sin it self and the cause of all actual sin This is a main difference betwixt the sincere and hypocritical The sincere person doth not only mourn for actual Transgressions but likewise for Original Corruptions as David Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me And so further he doth not only labour to prevent actual Transgression but likewise to suppress Original Corruption Even as Sarah will not have Ishmael be packing but his mother the Bond-woman likewise Or as Elisha healed the bitter waters by seasoning them at the Spring 2 King 2.21 The sincere man or woman doth not only strive to reform the action but likewise the affection of sinning MEMBER III. Through Adams fall c. D. IT is through Adams fall that all natural men and women are wholly corrupted with sin Do but see Rom. 5.12 By one man sin entered into the world that is to
say by Adam his eating of the forbidding fruit all men and women became sinners and not only by imputation but by propagation their natures wholly corrupted and depraved and ver 19 By the disobedience of one to wit Adam many that is to say all men and women descending of him were made sinners And 1 Cor. 15.22 In Adam all died but first finned because sinners by his fall Now for the opening of this Point we propound these questions 1. What Adams condition was before this Fall 2. The cause of his Fall 3. The fall it self 4. How his whole Posterity became wholly corrupted with sin by his fall Qu. 1. What Adams condition was before his fall Ans We are to know that Adam was created 1 Holy 2. Happy 1. Holy He did not only know God and his will perfectly as far as such a creature was capable but likewise there was in every faculty of his soul and member of his body a holy disposition a holy conformity unto God and his will And so we are to understand these places Gen. 1.26 27. And God said Let us make man in our image after our likeness So God created man in his own likeness or image in the image of God created he him And Colos 3.10 And have put on the new man which is renewed in knowledg after the image of him that created him And so Ephes 4.24 And that you put on the new man which after God is created in righteousness and true holiness 2. Happy The Lord did create him happy as first Being placed in the Garden of Eden Gen. 2.8 A place of singular delight and pleasure and therefore called Paradise Our Saviour alluding to heaven by it Luke 23.43 saith he to the Thief upon the Cross To day shalt thou be with me in Paradise 2. In state of Innocency he had a blessed communion and fellowship with God Gen. 2.19 And out of the ground the Lord God formed every beast of the field and every foul of the air and brought them unto Adam to see what he would call them This intimates that Adam before his fall had sweet converse and communion with God 3. A kind of happiness was put upon Adams body it being created beautiful and glorious Gen. 2.25 And they were both naked the man and his wife that is to say Adam and Eve and were not ashamed Not that any uncomly thing is spoken of them but in this passage the Spirit of God would set forth the beauty and comliness of their bodies every part and member being so beautiful as they had no cause to be ashamed It was sin that brought in deformity and shame 4. Although Adam had a peculiar Calling to walk in the Garden to dress and keep Gen. 2.15 yet he was able to execute it without any pain or weariness as is evident Gen. 3.19 In the sweat of thy face shalt thou eat bread till thou return to the ground that is with pain and weariness but intimating that before his fall it was not so Lastly He was made Lord and King over all the visible Creatures Gen. 1.28 saith the Lord to Adam Have dominion over the fish of the sea and over the foul of the air and over every living thing that moveth on the earth Thus we see what Adams condition was before his fall we come to the second Question Quest 2. What were the causes of Adams fall Answ 1. Adam himself was the principal cause of his own fall and that by the abuse of his own free will he was made mutably changeably good as we may perceive by the tenor of Gods Commandment in which he forbids him to eat of the tree of knowledg of good and evil Gen. 2.17 Of the tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye intimating his free will to eat or not eat of it he might have stood if he would or he might fall if he would It is true the Lord did not give him the gift of perseverance did not corroborate and confirm him with new grace neither was the Lord bound unto it Thus we see that Adams abuse of his own free will was the principal cause of his fall 2. The Divel and Eve were furthering causes of Adams fall First I say the Divel was a furthering cause of Adams fall and that by counselling and perswading He did not compel or enforce the will of Eve or of Adam for that he could not do but not long before having falne himself in hatred to God and envy to mankind he wondrous cunningly and craftily sets upon this mischief as is evident in the story Gen. 3.1 c. As first take we notice of the Instrument he makes choice of whereby to bring about this wicked Design he speaking in and by a Serpent and see we how the Spirit of God describes this Creature Gen. 3.1 Now the Serpent was more subtil then any beast of the field which the Lord God had made 2. That he begins with the woman the weaker Vessel And he said unto the woman that is to say the Divel by the Serpent Ye shall not surely dye 3. Observe how he begins by way of question as though he had been somewhat ignorant of the proceedings betwixt the Lord and our first Parents Yea hath God said Yee shall not eat of every tree of the garden and mark the ambiguity and subtilty of the question Yea hath God said Ye shall not eat of every tree of the garden Eve might understand this Question two wayes 1. As though the Serpent had asked her whether she and Adam might eat of none of the trees of the Garden or secondly Whether they might not eat of every one implying thus much that if they might not eat of every one the Lord dealt hardly and strictly with them and not liberally But Eve understands the latter way as appears in her answer ver 2 3. And the woman said unto the Serpent we may eat of the fruit of the trees of the garden but of the fruit of the tree which is in the midst of the garden God hath said Ye shall not eat of it neither shall ye touch it lest ye dye But in this her answer gives the Divel great advantage for the threatning being certain and absolute she makes a peradventure of it Lest ye dye Now observe how the Divel snatcheth at this ver 4. And the Serpent said unto the Woman Ye shall not surely dye As if he should say then it is not certain you shall dye if you do eat of it it may be ye shall die it may be you shall not And now not giving her the least breathing-time or respite he comes upon her very impudently ver 5 For God doth know that in the day ye do eat thereof then your eyes shall be opened that is ye shall see that ye never saw And thus he accuseth God of envying and hindering their good
estate nay further and ye shall be as gods knowing good and evil promising a kind of divinity unto them if they would eat of the tree forbidden Upon this the woman held forth no longer but consents yeilds and seduceth her husband and so he falls ver 6. And when the womnasaw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she took of the fruit thereof and did eat and gave also unto her husband with her and he did eat And thus we see that the Divel and Eve were furthering causes of Adams fall Object But may some men say had not the Lord a hand a stroke in Adams fall Answ He did oversee and order it because nothing comes to pass but by his providence but yet he was no way the cause of it James 1.13 God tempts no man to sin he did decree to permit it but not as it was a sin against his commandment but as it might tend and serve for the manifestation of his justice and mercy Thus we see into the causes of Adams fall Now we come to the third question Quest 3 What was the fall it self Answ It was the eating of the forbidden fruit But before the outward act observe their falling into this sin by degrees Gen. 3.6 As first they beheld it 2. desired it 3. took it Lastly did eat of it And we must not think this sin of our first parents Adam and Eve little but great and grievous It being not only the offence of a great and infinite God but of a good and bountifull God they having liberty to eat of all the trees in the Garden save one Gen. 2.16.17 Of every tree in the garden thou mayest freely eat but of the tree of knowledg of good and evill thou shalt not eat of it And then it being but such an easie commandment to keep but the fruit of one tree to forbear And further do but see what a company of sins it containes and therefore it is called the fall it being not one sin but many As 1. Infidelity our first parents doubting of the truth of divine threatning 2. Idolatry They beleeving the Divel more then God 3. Horrible unthankfulnesse They conceiting God to envy their good estate 4. Curiosity They affecting more knowledg then God had allotted them 5. Intolerable pride and ambition they desiring to be equal with God 6. Murder both of themselves and whole posterity Thus we see into the fall it self and so come to the fourth question Quest 4. How all naturall men and women become wholly corrupted with sin through Adams fall Ans By generation A Serpent engenders a Serpent and a sinfull Parent begets sinful children Gen. 5.3 And Adam lived an hundred and thirty years and begat a son in his own likeness after his image not according to the image in which he was first created but in the image Adam was then in to wit corrupt Adam was created a publick person and to stand or fall for his whole posterity but he falling his whole posterity fell in him and so are sinners by imputation and not only so but by his fal he corrupted our nature and nature being corrupted corrupts the persons of all men and women absolutely descending of Adam To this purpose Job 14.4 Who can bring a clean thing out of an unclean Not one And Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me David here speaks of the original sin wherein he was bred and born For we are to know that as original corruption in us is the cause of all our actuall transgressions so this original corruption is the punishment and fruit of Adams first actuall sin Object But may some men say me thinks regenerate Men should beget regenerate Children Answ Men do not beget children as they are regenerate but as they are men A circumcised Jew did beget children uncircumcised and clean seed being sowen comes up with straw chaffe c. Now we come to the Uses Vse 1. To reprove divers persons 1. Such as trust to their own strength are confident in it Did Adam fall created holy and righteous and do we presume upon our own strength It is a wonder to observe how many men and women offer themselves to the occasions of sin and tell them of the great danger therein they will reply no provocation to sin can stir them no bad company can infect them 2. To reprove such as trust Satan he told our first Parents of great matters following his counsell but in their woful experience they found him a horrible liar So his temptations being yeelded unto he promiseth us much pleasure and gain but alas yeelding we find the clean contrary at one time or other if not for the present yet afterwards 3. To reprove such as do not trust the word of God This was the fault of our first Parents and so they let a world of sin into the world where the threatning was absolute they question and make a peradventure of it Even so do the most at this day with the threatnings of God they question them do not believe them And hence it is they do no more refrain sin give themselves liberty in all abominable courses Vse 2. To exhort and that two wayes 1. That we would more and more acquaint our selves with the Original of our mifery to wit Adams fall This Truth so necessary to be known is only revealed in the Word was not known to the body of the Gentiles before the coming of Christ And how many of our common people at this day are upon the matter ignorant of it But let us labour for knowledg and sense thâ— way that so we may be the more induced to seek after the second Adam and his benefits 2. To exhort Parents seeing by Adams fall they are instruments to convey original sin to their children and so consequently all manner of hurt that they would labour the more earnestly to be instruments of their good by praying for them and with them by admonishingthem bringing them to the Publike Means and by walking before them in all holy example Oh how can Parents be too careful this way when they have been Instruments to bring them into such a woful estate Parents which beget and bring forth children and do not earnestly labour their Regeneration beget and bring forth children as much as in them lies for the Divel and not for God for the enlarging of hell and not for the enlarging of heaven And thus far touching the third member of the second Principle MEMBER IV. And so are become slaves of Satan Doct. EVery one in the estate of corrupt nature is the Divels slave is the slave of the Divel This assertion the Scripture makes very plain and evident as Act. 26.18 The Apostle Paul being sent to the unconverted Gentiles the Lord acquaints him that his business unto them was to open their eyes to turn
of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs
the Law that is to say by his holiness or inherent Righteousness but by the faith of Jesus Christ that is to say but by faith only apprehending and applying Christ the material and merit orious cause of Justification And to the same purpose Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law And see Believers up and down in Scripture renouncing their works in the way of Justification as David Psal 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And Isai 64 6. see what the Church saith We are all as an unclean thing and all our righteousnesses are as filthy rags So John the Baptist Mat. 3.14 to Christ I have need to be baptized of thee And the Apostle Paul Philip. 3.12 Not as though I were already perfect And the Apostle James James 3.2 In many things we offend all and so 1 John 1.8 If we say we have no sin we deceive our selves and there is no truth in us The Papists so erring in this weighty doctrine know them to be in a wofull and desperate estate and especially in regard of this last errour Gal. 3.10 As many as are of the works of the Law that is look to be justified by their works and inherent righteousnesse are under the curse And Gal. 5.4 Christ is become of nonâ— effect unto you whosoever of you are justified by the law that is to say so many of you as hope to be justified by your works have no benefit by Christ Vse 2. For the great comfort and consolation of all true beleevers they are justifyed persons and that this is no small ground of comfort is plain if we seriously consider the parts of justification As first sins remission all a mans sins to be blotted out of the book of Gods remembrance and never to be imputed unto him Let us hear what David saith in this case Psal 32.1 Blessed is he whose transgression is forgiven and whose sin is covered And no marvel that this is Davids judgment sin being the greatest evil and the proper cause of all other evils and further this being an infalliable truth the cause being taken away the effect must needs cease all afflictions and judgments then being but trials or fatherly chastisements The Ministers of God must comfort the people of God Isa 40.1 Comfort ye comfort ye my people saith your God but how and upon what ground See verse 2d. Speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned and this is the course our Saviour takes with the palsie man Mat. 9.2 Son be of good chear thy sins are forgiven thee and when he would comfort the penitent woman Luke 7.48 he said unto her thy sins are forgiven Hence indeed to wit from assurance of sins pardon and reconciliation with God ariseth that peace which passeth all understanding Phil. 4.7 no heart being able to conceive the worth of this peace but that only that hath felt and enjoyed it so then this part of justification unto the true beleever is no small ground of comfort And if we consider of the other part of justification to wit the imputation of Christs righteousnesse is not that likewise unto the true beleever a ground of comfort see Isa 61.10 where the Church speaking of this righteousnesse saith I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegrom decketh himself with ornaments and as a bride adorneth her self with her jewels It is not a little comfort the Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him though it be so stained and imperfect as it is when he can find that he hath been able to poure out his soul unto the Lord to mourn for his own sins and the sins of the times or to do any other service to God with an honest and upright heart O what a comfort it is unto him 1 Chron. 29.9 Then the people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord and David the King also rejoyced with great joy And 2 Cor. 1.12 Our rejoycing is this the testimonie of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more aboundantly to you wards But if this poor and imperfect righteousnesse afford such comfort how just cause of comfort and rejoycing hath every true beleever that he hath another manner of righteousnesse then this to wit the perfect righteousnesse of the Lord Jesus Job saith of his inherent righteousnesse whereby he had been so rich in good works Job 29.14 I put on righteousnesse and it clothed me And a goodly garment doubtlesse that was Grace is a goodly garment certainly but if that garment that hath so many spots and rents in in it be so goodly what is the perfect righteousness of Christ that clean and white garment Rev. 19.8 And thus the Lord deals with the true beleever nor only takes from him his filthy garments Zach. 3.4 to wit his sins but likewise cloaths him with change of raiment to wit the pure and spotless robe of Christs righteousness a garment absolutely sufficient to make the beleever beautiful in Gods eyes Thus we see the great cause of comfort the true beleever hath in that hee is a justifyed person in Gods sight Vse 3. To exhort every man and woman destitute of faith to labour for it seeing this is an undoubted truth that all true Believers are justified persons their sins remitted and they cloathed with the white robe of Christs righteousnesse and if Justified why then the adopted sons and daughters of God Joh. 1.12 And so likewise Sanctified Justification and Sanctification being ever inseparable Thus far touching the fourth Member of the fourth Principle Now we come to the fifth and last Membet of the same MEMBER V. And Sanctified HEre we have the latter benefit which the true Believer receives by Christ to wit Sanctification And for the handling of it we commend unto you this point of Doctrine Doctr. Such persons as truly apprehend and apply Christ and his merits unto themselves are not only Justified but Sanctified Or thus Justification and Sanctification are inseparable The truth of this we may observe in the coupling together of the two last Petitions in the Lords Prayer Matth. 6.12 13. Forgive us our debts or trespasses as we forgive them that trespass against us And lead us not into temptation but deliver us from evil The former Petition being for Justification the later for Sanctification And the Apostle Paul in the five first Chapters of the Epistle to the Romans having handled the Doctrine of Justification presently in the beginning
life is a continual conflict The flesh lusting against the Spirit and the Spirit against the flesh Calat 5.17 They aime at perfection but have daily need to renew their Repentance Wee now come to the Uses Vse 1. To confute the opinion of divers men and women who will say they are justifyed and believe in Christ and yet they do not at all demonstrate the same by their Sanctification examine their lives and it is not the way of holiness they prosecute but the way of sin and disobedience In their way and course they do not turn to God but from him as the Lord complains of the obstinate Jewes Jerem. 32.33 They have turned unto me the back and not the face though I taught them rising up early and teaching them yet they have not hearkned to receive instruction It is swearing prophaning of the Sabbath uncleanness Drunkenness oppression defrauding they delight in and not the wayes of Gods Testimonies Nay divers are so far from holiness as that they cannot away with those that make a shew that way of all people they cannot brook the forward in Religion but oppose and persecute them all the wayes they can Yea how earnest against the Holy and Zealous even divers that are of civil conversation to give us light that there is a great difference betwixt common grace and sanctifying Well let the prophane person and also the meer Civilist know that he shall dye in his sin that dyeth not unto his sin and that so many as are unsanctified are unjustifyed According to that saying of our Saviour unto Peter John 13.8 If I wash thee not thou hast no part with me Vse 2. For the great comfort and conso lation of all such as truly desire to fear God this being a truth that Justification and Sanctification are inseparable The case being so with the Godly in this world as that their Sanctification is imperfect the flesh ever lusting against the Spirit and sin ever present with them when they would do good Had they no other ground to fasten their Anchor of Hope upon but their Sanctification it could not hold them fast enough against the tempests of Satans temptations but seeing that Sanctification although imperfect is an evidence of another Righteousnesse which is perfect to wit Justification this may bear them up and support them The Apostle Paul finding his Sanctification to be imperfect the flesh to rebel against the spirit hee cryes out Rom. 7.24 Oh wretched man that I am who shall deliver me from the body of this death But considering of his Justification he comforts himself and ver 25. breaks forth into the praises of God I thank God through Jesus Christ our Lord Now then to make sure we are Sanctifyed persons and therefore Justifyed persons that we be not deceived in so weighty a matter it shall not be amiss to lay down some Marks and Signs of Sanctification But because Civility and Formality do not a little resemble Sanctity it may not be unfit in the first place to distinguish them by some notes of Difference and then afterwards to lay down the distinct Signes of Sanctification 1. The Formalist in the ordinary course cares more for the pleasing of man then for the pleasing of God is more for the praise of men then of God The Scribes and Pharisees were notable Formalists and see what our Saviour saith unto them and of them Vnto them Luke 16.15 Yee are they which Justifye your selves before men Of them Mat. 23.5 All their works they do to be seen of men Such also was Saul 2 Sam. 15.13 30. and Jehu see 2 Kin. 10.16 But such as are truly Sanctified are in their ordinary course more for the praise and pleasing of God then of men more for Gods approbation then mans Psal 44.20 21. If we have forgotten the name of our God say the people of God or stretched out our hands unto a strange God shall not God search this out for he knoweth the secrets of the heart And the Apostle Paul 2 Cor. 2.17 We are not as many that corrupt the word of God but as of sincerity but as of God in the sight of God speake we in Christ And 1 Thessal 2.4 As we were allowed of God to be put in trust with the Gospel even so wee speak not as pleasing men but God which trieth our hearts 2. The formalist is only for an outward righteousness little regarding inward As we may see again in the Scribes and Pharisees Matth. 23.25.27 28. Wee unto you Scribes and Pharisees Hypocrites for ye make clean the â—uâ—side of the cup and of the platter but within they are full of extortion and excess Wo unto you Scribes and Pharisees Hypocrites for ye are like unto whited sepulchres which indeed appear beautifull outwardly but are within full of dead mens bones and of all uncleannesse Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity But such as are truely sanctified do as well labour for pure hearts as clean hands grieve for evil thoughts and desires as well as for evil words and actions I do not say so much see Psal 51.10 Create in me a clean heart O God renew a right spirit within me And Psal 142.4 Incline not my heart to any evil thing and the place forecited Rom. 7.24 how the Apostle be wailes his original corruption O wretched man that I am Who shall deliver me from the body of this death 3 The formalist will seem to make conscience of greater sins as Murder Perjurie Adultery and the like but for lesser sins he makes no bones of them as wanton talking rash anger over-reaching a neighbour a shilling or two now and then in a bargain swearing by faith or troth in his usual talk and the like But the Sanctified person makes conscience of every thing he knowes to be sin from the greatest to the least 1 Sam. 24.5 Davids heart smote him because he had cut off the skirt of Sauls garment It was no great matter and yet his conscience smote him for it The truly godly person takes notice of what our Saviour saith Luke 16.10 He that is unjust in the least is unjust also in much that is he that favours himself in the least known injustice wil upon occasion commit the greatest injustice And likewise the person aforesaid regards what the Apostle James saith Chap. 1. ver 27. Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widows in their affliction and keep himself unspotted of the world The true religion much fears the least spot of sin although every day he shew weaknesse and infirmitie and so have cause to renew that suite Mat. 6.12 Forgive us our trespasses why yet he subscribes to Solomon Eccles 10.1 Dead flies cause the ointment of the Apothecary to send forth a stinking savour So doth a little folly him that is in reputation for wisdome and honour And he
Another parable spake he unto them The Kingdome of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened And so Psal 92.12 13 14. The righteous shall flourish like a Palme tree he shall grow like a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing Motive 3. If we do not grow we go back and a declining condition is very uncomfortable what with the dolours inward and the afflictions outward which attend such an estate These be the Motives Now the Means of growth that is to say some inward helps this way for as touching outward means the next Principle intreates Means 1. We must often by our faith apply Christ to Justification The more we apprehend Gods mercy in Christ unto us this way the more our hearts turn towards him in love and obedience 1 John 4.19 We love him because he first loved us And 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again The more clearly we apprehend Christ our Justifyer the more we find in him to be our Sanctifyer See Eph 3.16 17 18 19. Means 2 We must often by our faith have recourse to Gods Promises in this kind The Lord hath made many gracious Promises to further us in the way of Sanctification as Hos 14.4 I will heal their backslidings And Rom 6.14 Sin shall not have dominion over you And so Mal. 4.2 Vnto you that fear my name shall the Sun of Righteousness arise with healing in his wings And ye shall go forth and grow up as calves of the stall Jer. 32.39 40. And Mat. 25.29 Vnto every one that hath shall be given and he shall have abundance Such Promises as these we must call to mind and be earnest with the Lord in Prayer to make them good unto us Branch 2. To exhort all such as are not sanctified to labor for Sanctification Motives Means Motive 1 No Sanctification no Salvation Heb. 12.14 Without holiness no man shall see the Lord And Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the kingdome of heaven and the Scribes and Pharisees were men very civil 2 By Sanctification we shall conforme to the holy God have his special image upon us which we had and lost in Adam Ephes 4.24 3 Sanctification is the end of our Election Redemption and Vocation The end of our Election Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy The end of our Redemption Tit. 2.14 Who gave himself for us that he should redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The end of our Vocation 1 Cor 1.2 Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints 4 Sanctification is not the least part of glory and eternal felicity 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory that is from one degree of grace to another even as by the Spirit of the Lord. 5 Where there is not Sanctification there can be no true faith and if no true faith why then no Justification nor Adoption These the Motives to Sanctification Now the Means or inward helps for as touching the outward means the next Principle acquaints Sanctification we know consists of Mortification and Vivification 1 Touching Mortification 1 Weigh and perpend that either sin must die or the sinner must die eternally Rom. 8.13 If ye live after the flesh that is if sin be not mortified in you ye shall die that is to say eternally 2 Weigh and consider the great love of God in giving his Son to dye for sinners John 3.16 and wilt not thou shew love to him again by fighting against sin which he hates 3 Weigh and perpend the great love of Christ who willingly underwent that accursed death of the Cross for thy sins Now wilt thou nourish that which cost him his life Then as touching Vivification the other part of Sanctification weigh and perpend Christs Resurrection 1 The efficient cause of it to wit the Spirit of God And thus think with thy self If the same Spirit which raised up Christ from the dead dwell in me he shall raise up my soul from the death of sin to the life of grace as Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you and as their mortal bodies at the last day why so their souls in this world 2 Meditate upon the end of Christs Resurrection which was that death might no more have dominion over him but that he might for ever live to God which should be thy study and endeavour even to live to God in a life of holiness and Righteousnesse See Rom. 6.9 10 11. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him for in that he died he died unto sin once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 3 Meditate upon the consequents of Christs Resurrection to wit his Ascension into heaven and his sitting at the Fathers right hand So shouldst thou labour to have thy affections above and thy conversation in heaven Colos 3.1 2. If ye then he risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth And so the Apostle professeth of himselfe Philippians 3.20 Our Conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ And thus much touching the fourth Principle PRINC V. Quest What are the ordinary or usual means for obtaining of faith Answ Faith cometh only by the preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer MEMB. 1. Faith cometh only by the preaching of the Word and increaseth daily by it THE fifth Principle acquaints us with the ordinary outward Means whereby faith is obtained and encreased And first the Catechisme makes known unto us the ordinary outward Means whereby faith is obtained Faith cometh only by the preaching of the word And this passage of the first Member we commend to your consideration
because she seems her husband being untowardly weak to prevent his doing of it 2 She doing it in anger And 3 With contempt of Circumcision But that it is unlawful for women to baptize is evident 1 Cor. 14.34 the Apostle not permitting a woman to teach ministerially And if not to teach why then not to baptize baptizing being a Ministerial action as well as preaching Therefore such women as have been guilty this way have great cause to humble themselves 3 To reprove the most parents few of them endeavouring to present their children to baptism as they ought 1 Nâ—t considering and bewailing it that they have been instruments to convey sin and death to their children 2. Not examining themselves whether they be in the Covenant or no and so their children infolded and comprehended Gen. 17.7 Acts 2.39 4 Not earnest with the Lord by Prayer to remember his Covenant with them and theirs and to make it good to them and theirs 4. Not stirring up their faith to apprehend the Promise for themselves and children 5 Not rejoicing to see their children admitted into the visible Church nay to see their ingrafting into Christ confirmed sealed by Baptism Alas the most Parents make a meer complement and matter of form of it and when it is over suffer their children elder and younger to run riot never urging them with the Covenant on their part 4. To reprove such persons as when Baptism is to be administred without any extraordinary occasion depart the Congregation before not staying until the Ordinance be solemnized As though they were unwilling to be put in mind of Gods Covenant with themselves in Baptism the great benefits sealed unto them in the same or rather as though they had no mind to be remembred of their own Covenant made with God in Baptism as desirous to make good the same nay hereby demonstrating themselves to have no voice in admitting others into the visible Church or seeming by their careless departure not to value their priviledge Nay hereby denying to do that office for others which others have done for them to wit to help in prayer for the party or parties to be baptized 5. To reprove divers of Gods people too seldom calling to mind their Baptism the Solemn Covenant in that Ordinance ratified and confirmed betwixt God and themselves And this is one reason why they are so weakly assured of Gods favour and of sins remission why their corruptions are so strong and unmortified why their Graces are so weak and out of exercise why they have no more power and might against all their Spiritual enemies why after a fall they are so long in recovering and raising up again not speedily considering that Baptism although but once administred extends to all sins past present and to come 6. To reprove the most Baptized persons having the badge of Christians but living like Infidels the mark of God in their foreheads but the mark of the Divel in their lives and conversations never seriously consider the solemn Oath they took to God in Baptism there swearing that they would renounce the flesh the world and the Divel how they there consecrated themselves to God but live as though they had then consecrated themselves to the Divel Christians in name but the Divels slaves in deed living in all manner of disobedience and impiety having taken Gods Press-money but living to fight against Him his Ministers his People his Ordinances his Laws But let those forsworn runagates know that a woful Strappado attends them in this life and in the life to come So much for this Use of Reprehension Vse 3. For Tryal and Examination Whether we be inwardly baptized or no whether we find the efficacy and power of Baptism in some measure or no If we do not it is not the outward Baptism that will serve the turne It was the manner of the Jews to stand much upon outward priviledges Jer. 7.4 Mat. 3.9 Rom. 2.25 and so we divers of us stand much upon our outward Baptism but if we be not inwardly baptized we are no better in Gods esteem and account then Turks and Infidels and if we live and die without inward Baptism our outward Baptism shall but aggravate our condemnations Outward Baptism it is true is the Seal of Regeneration but the Word is the seed of it therefore try and examine we what work the Ministry of Gods Word hath had in our hearts whether by this immortal seed we be begotten to God or no 1 Cor. 4.15 Ephes 1.13 1 Pet. 1.23 Observe we what effect the Ministry of the Word hath had in us what new light hath it brought into our minds what new quality into our wills what change hath it wrought in our affections and conversations Especially examine we our affections First What love is there in us to God Do we so love him as we must needs be often chattering unto him calling him Father affectionately Gal. 4.6 2. What love to Gods word and the Messengers of it Job 23.12 1 Pet. 2.2 Acts 16.15 Gal. 4.15 Many that stand much upon their outward Baptism have no affection to the Word and the conscionable Ministers of it they cry out There was never good world since there was so much preaching But where is the power and efficacy of the baptism of such 3 What love to the People of God 1 John 3.14 But many a baptized person of all people cannot endure them Well do we observe the renewing and change aforesaid to be wrought in us then we are baptized with the Holy Ghost Can we demonstrate our true Conversion by the Word then the Seal is properly ours The more lively we feel the new Creature in us the more we find the power and efficacy of baptism Vse 4 For Exhortation 1. Te exhort Parents in presenting their children to baptism to examine themselves whether they themselves ever came into the Covenant by an actual faith or no If they have not let them labour for faith by a constant dependance upon the Ministry of the word To present a child for the Seal of Regeneration and themselves to be in the estate of nature alas what comfort can it afford unto them A man to bring his child for the Seal of that which himself hath not nay which he hath no affection unto Is it not an uncomfortable piece of business But â—f the parents be come into the Covenant by an actual faith why then let them make use of their faith in this business First By calling to remembrance the free and gracious Covenant which God hath made with them and theirs Gen. 17 7 Acts 2.39 that although their child or children by natural generation be lumps of sin and under wrath yet in regard of Gods Covenant and free acceptation they are beloved holy and blessed 2 By being earnest with the Lord to make this Ordinance effectual to their child in his own good time 3 By apprehending and fastning upon the Promise for them
in this kind I mean by Place the Climate or Situation Ask the fields and possessions and how many names have they changed In former Ages they were said to be such a mans then his afterwards anothers now they are said to be this mans and in short time to come they shall be called I cannot tell whose fields and possessions Hence it was that Hormisda did so answer Constantine the Great who telling him of the beauty of Rome the stately buildings that were there the goodly Statues and sumptuous Temples saith he to Hormisda Dost thou think there is such a City again in all the world To which Hormisda replyes Surely there is none comparable unto it yet hath it one thing common with all other Cityes men dye there as they dye in other places Lastly Neither is it Grace is it holiness that can exempt in this kind Envious Cain dyed so did righteous Abel Abimelech the Infidel dyed so did Abraham the Father of the faithful Ishmael the son of the Bond woman dyed so did Isaac the son of the Free-woman Esau whom God hated dyed so did Jacob whom God loved Incestuous Amnon dyed so did chast Joseph railing Rabshakek dyed so did praying Hezekiah wicked Saul dyed so did good Jehoshaphat Hard-hearted Pharaoh dyed so did tender-hearted Josiah Simon the Sorcerer dyed so did Simon the Apostle And thus touching the truth of the point in hand we have consulted with experience Now in the third place we come to the Reasons Reas 1. Is taken from Gods Decree It is a Statute enacted in the highest Court the Court of Heaven that man should once dye and therefore an unrepealable Statute a Statute that cannot be revers'd to this purpose see Hebrews 9.27 Job 7.1 and 14.5 14. Reas 2. Is taken from the matter whereof all men are made I mean their bodyes to wit Earth Gen. 3.19 2 Cor. 5.1 Some are more painted then other some but all earthen vesseâ—s some more clear then other some but all glasses all built of earth and born of women and so must dye Reas 3. Because every man and woman hath that in them which is the cause of death to wit sin it is that which is as poyson in the spirits and as rottenness in the bones sin brought in death even Christ himself although he did never sin yet because he became our Surety stood guilty of our sin death seiz'd upon him Now we come to answer some objections and then to the Uses Object 1. But we read of some persons of some particular men that did not dye as Enoch Gen. 5.24 Heb. 11.5 and Elijah 2 Kings 2.11 Answ 1. Particular and extraordinary examples do not frustrate general Rules 2. The persons forementioned had that which to them was in stead of death to wit a change Although they did not dye after the manner of other men yet it was with them as it shall be with those who shall be found alive at Christs second comming 1 Cor. 15.51 52. they shall have a sudden and almost unperceivable change which to them shall be in stead of death Object 2. There is a promise made John 11.26 that those that believe in Christ shall never dye Answ The meaning is Eternally the true Believer shall not dye eternally And for corporal death the nature of it is altered the sting of it is taken away to such a party 1 Cor. 15.55 Now to the Uses Vse 1. For Reprehension and it consists of divers Members or Branches 1. To reprove all such as immoderately and excessively mourn for their deceased friends death being the common condition of all men This was Davids failing he exceeded went over in passion when newes was brought unto him of the death of his son Absalom 2 Sam. 18.33 Although somewhat he might be excused because his son dyed so doubtfully as touching his future estate which no question did aggravate Davids sorrow for then indeed have we the most cause to sorrow and mourn when our Children Kindred and Friends are taken away by death in the act of sin or before ever they began to dye to sin yet in this case did Aaron quietly and patiently submit unto Gods disposing hand Levit. 10.3 And David himself another Child of his dying of whom he had more hope and better assurance carries the matter a great deal more patiently and chearfully 2 Sam. 12.22 23. Nay Job 1.21 Indeed many their Friends Kindred Children dying doubtfully in regard of their future condition have great cause to mourn because they themselves gave them no better example gave them no more instruction to further them in religious wayes And so divers that have had religious friends taken from them by death have great cause to mourn because they made no better use of their good example and holy society when they enjoyed them 2. To reprove such as offend in the other extreme see their husbands wives children kindred nay hundreds taken away by death but little lay it to heart do not make a serious Application of it to themselves contrary to that Eccles 7.2 Alas many are like Stocks and Blocks who when they see this party and that dye nay multitudes before their eyes do not say within themselves my turn will come ere long the time is approaching when I and my outward estate must be parted when I and my friends must be parted when my soul and body must be parted and so labour more and more to fit themselves for death imitating Moses who observing many in the Wilderness to be taken away by death cryes out O teach us to number our dayes c. Psal 90.12 Nay although they see divers of the godly taken away by death which is ever a forerunner of wrath and judgement yet do not lay it to heart as befits them See Isaiah 57.1 3. To reprove all those that wholly or for the most part do set their love and liking upon the things of this world prosecute and pursue outward things as though they were alwayes to enjoy them not weighing the point in hand neither the uncertain circumstances that attend this certainty time place and manner As for the time no man knoweth when he shall dye in the night or in the day in winter or in summer in youth or in his latter age And so for piace no man knows where he shall dye whether at home or abroad in his bed or in the field in the Market or in the Church And so for the manner or kind of death no man knows how he shall dye whether suddenly or by a lingring sickness whether by a violent hand or by a natural course And yet to see how men and women heap up this thick clay vehemently labour to feather their nests here in the world and the Psalmist gives the reason Psal 49.11 And so the Prophet Isaiah Isaiah 28.15 And we may observe no less in that fool Luke 12.20 Whereas on the contrary men and women should imitate Job ch 14.14 and be