as other beasts nor clad in apparrell as now but of a soft smooth skinne and naked yet they were not subiect to the iniuries of the wether as raine wind heat cold c. They were not ashamed Not as though any vndecent thing were spoken of them as now he is accounted a beast that is not ashamed of his nakednesse but first to shew that inwardly in their mindes did shine the Image of God that is Innocencie sanctity and Integritie c. in which if they had continued they should not haue néeded their figge-leaues nor any apparell Secōdly that outwardly in their bodies there was excéeding beautie and perfection of all parts so that there was no vncomelinesse no not in those members which after sinne natural shame for their deformity and vnséemlinesse teacheth vs to couer Thirdly that in the inferiour parts of the minde and body there was no inordinat motion or appetite all members of the body and inferiour desires being ruled and gouerned by the Inward grace of the minde So that if wée meditate of these things we can not but conceiue that the happinesse of our first parents was very great Now we are to consider of the conditions on which this happinesse did stand for they were created thus but mutable and changeable this state to continue and in the end to be translated to a celestiall life Ge. 2.16.17 if they kept the Commaundement of God otherwise not The Commandement was about one of the Trées which were in the middest of the Garden namely the Tree of Knowledge of good and euill which was so called not of the effect as though it had a quality to sharpen the wit but of the euent being a Sacrament of triall and admonition to them that if they did eate of it then they should haue wofull experience of the good they had lost and of the euil they had gotten they hauing before a speculatiue knowlege but not a practical experience hereof The other trée was called the trée of Life both because it had a power or vertue to preserue life and health and also more principally because it was to our first parents a Sacrament of the continuance of their life in Paradise and after of their translating vnto a heauenly life if they continued in obedience The Commaundement concerning the Trée of Knowledge contained a Prohibition which was this Verse 17. Of the Tree of knowledge of good and euil thou shalt not eate This Commaundement God inforceth by two reasons The first from the liberty God gaue them to all the rest of the Trées of the Garden Therefore he might wel abstaine from this one Verse 16. The other reason from the danger ensuing if he did eate Thou shalt die the death Verse 17. that is Thou shalt certainely die temporally here in the seperation of the soule from the body and spiritually in loosing the graces before spoken of and eternally in the seperation of Body and Soule from God This was mans happinesse and it stoode on this condition if he obserued the Positiue Lawe giuen him of God Vse 1. Death to speake properly is not naturall namely according to the nature of man in his Creation Rom. 5.12 but against nature comming in by sinne Adam being created to immortality that is in such an estate that if he had neuer sinned he should neuer haue died For although Adams body was mortall in it selfe could die yet it had a power not to die through the gift of the Creator namely if he continued in his integrity So Adam in his state of innocencie was both mortal and immortal in diuers respects Immortall hauing not an impossibilitie of dying but a possibilitiy of not dying which possibility he lost by his sinne and instead thereof receiued a necessitie of dying Thou shalt die the death Hée was mortall not because he should haue actually died if he had not sinned but because if he sinned it was possible hée should or hée might die Death then commeth not from Nature but from Sinne. Vse 2. The remembrance of this happinesse of our first parents which they lost to themselues and to vs by their fall should moue vs euen with teares of bloud if it were possible to bewaile our present misery in which we are which is 〈◊〉 farre from that happinesse as the Earth nay as Hell is from Heauen Then Man was the Cedar of Paradise the Picture of Heauen the Glory of the Earth the Ruler of the World and Gods owne delight But now he is the Fire-brand of Hell the Picture of the Diuell more base then the basest creatures on the earth clothed with no lesse dishonour and shame then he was before crowned with honour and glory Not onely as Nebuchadnezzar trans-formed into a beast but being made of the Temple of God a Cage of vncleane Spirits yea the very habitation of the Diuell Wherefore let vs all take vp a grieuous lamentation when we looke backe to our first glory and to Paradise our antient right And if there be any sparke of Heauenly courage wisedme in our breasts let vs endeuour to recouer that by Christ which we haue lost in Adam Nay God offers in his beloued Sonne more glory better happinesse let vs not be so besotted as to suffer Sathan to deceiue and depriue vs of the Recouery of Gods fauour by our continuance in sinne which first he made vs loose by committing sinne c. Vse 3. Man in Paradise in the time of his Innocency might not be idle nor without a positiue law for obedience so that neither lobour in dressing the Garden nor to be tyed to speciall duty by the law was any impeachment of his happinesse Those therefore which place any pleasure or happines in idlenes or in desiring to liue as they list and to be lawlesse do excéedingly manifest the vile corruption of their hearts for idlenesse and lawlesse liberty was not permitted to Adam in Paradise Q. I something conceiue the happinesse of man in his creation and the conditions of the same Now I pray you shew me what was the manner of his fall Ans The fall of our first parents was their voluntary transgression of the commandement of God in eating of the fruit of the forbidden tree caused by the subtill malice of the Diuell and their owne infidelitie Gen. 3. through the whole chapter Expli Out of the third chapter of Genesis which is called of some The Patriarkes Catechisme we are taught of the fall and sin of man of the anger of God of the punishment of sinne and of the beginning of mans misery vnto the which he was not created but into the which he fell by the iustice of God through his sinne points hidden from the wise and reuealed by the word by which we come to know the cause of all the miseries which follow our nature which miseries the Philosophers saw and confessed but the wisest of them could neuer conceiue the cause thereof
deserue it by our good workes no not by our faith but by reward is meant a frée gift or a gift due by couenant or promise For there is a double reward Due or vndue and frée the first properly the second improperly so called That which is due by order of iustice for the dignity of the worke is properly a debt or due Reward That also is so called which is due by fauour and by promise To our good workes is eternall life as a reward due not the first but the second way For God hath made himselfe our debter not by receiuing from vs but by promising to vs. So that if you take debt or reward properly we affirme that nothing is due to our best works for there are foure things necessary to make a worke meritorious in the first acception of debt First that the grace whereby we do it be our owne for if we receiue it from another it is against reason that he that giues should thereby be indebted to giue more 1. Cor. 4.7 But wee haue no grace but we haue receiued it Secondly it must not be due or duty to performe it for that is contrary to merit but all that we are able to doe if it were more is due in regard of Creation and Redemption Luk. 17.10 Thirdly it must be profitable to him to whom it is done But God is not benefited by vs. Psal 16.2 50.11.12 13. Rom. 8.18 Fourthly it must be proportionable to the reward but so are not our best workes Therefore it is well called of the Apostle A free gift of God Rom. 6.23 This further remember that we teach good workes to be necessary to saluation but not as causes thereof but as the way thereto as Bernard said Q. What is eternall life Ans Eternall life is that glorious and most happy estate Mat. 25.46 Ioh. 17.22.23.24 Rom. 2.10 1. Cor. 2.9 Ioh. 10.28 Heb. 13.14 1. Ioh. 2.25 in which the soules of the elect are in heauen after this life and in which their bodies and soules shall bee at the day of iudgement the contrary whereof is eternall death Q What is eternall death Ans Eternall death is the most horrible condition in which the Reprobate shall be for euer in Hell Luk. 16.22.23 Mat. 25.41 2. Tess 1.4 with the Diuell and his Angels in their soules presently after their bodily death and in body and soule together in the day of Iudgement Expli There are thrée kindes of life First Naturall of the body in the vnion of body and soule Secondly Spirituall of the soule in the vnion of it with God and Christ Gal. 2.20 Eph. 2.17 whereby Christ is said to liue in vs. Thirdly Eternall of body soule whereby the elect liue and reigne for euermore in the kingdome of Heauen The first is common to the Reprobates with the Elect the other two are proper to the Elect. Eternall death is also thrée-fold First naturall of the body in the separation of body and soule called naturall not that it doth properly procéed from nature for it is the effect of sinne but because it is according to corrupt nature by the iustice of God Secondly spirituall in the separation of the soule from God whereby sinne liues and reignes in the wicked being said also to be dead in sinne Thirdly Eternall whereby body and soule shall be for euer separated from God and Christ and liue with the Diuell in eternall torments which kinde of life is called death because it were ten thousand times better not to liue at all in respect of themselues then in such endlesse easlesse and remedilesse misery For eternall life may be considered either in respect of the creature as it is and continueth by the power of the Creator so the wicked shal liue eternally in hell or in respect of the adiuncts of life or the affection which the creature shal haue toward the Creator and the fauour of God in Christ and so the Elect shall only liue for euer In a word the happinesse of the one estate and the misery of the other is such as no tongue is able to expresse no heart able to conceiue Al the glory and splendor of this life being scarce a shadow of the glory to be reuealed the first fruits whereof are in this life in the peace and ioy of a good conscience Rom. 14.17 which though it be vnspeakeable and as a Heauen vpon Earth yet is no more nor so much to that which shall be then a handfull of corne is to a field of a thousand acres 1. Ioh. 3.1.2 So also the torments which we can any wayes deuise to bee inflicted vpon man in this world being but a flea-biting to Hell and a sparke of that flame which the damned there shall endure and yet when wicked men féele the flashings of it in their consciences in the middest of all their worldly pleasures they are horribly confounded as in the example of Caine Saul Balthasar Iudas Pro. 18.14 and as Salomon signifies As there are but two Estates so but two places Heauen and Hell As for a third place called Purgatory neither doth the Scripture mention it neither can the Deuisers and first Founders of it the Papists tell what to make of it and therefore wee acknowledge it not Vse 1. Séeing such torments remaine for them in Hell which repent not of their sins vse all possible care that thou come not there Helpe thy selfe against sin and all damnable security in it by thinking of the torment following In regard of thy selfe it had béene better thou hadst neuer béene borne then to haue thy abiding with those vgly Fiends in that same euerlasting Fire and Brimstone Let not therefore the bitter pleasures of sinne deceiue thée Knowest thou not it will be bitternesse in the end The end of thy Drunkennesse Whooredome Lying Pride Sabaoth-breaking Negligence in the seruice of God Contempt of the Gospell c. will be more bitter then Worme-wood or Gall when the very Dregges of the Wine of the fierce wrath of God shall be powred out against thée for those thy sinnes Is sinne swéete But death is bitter remember it Thy sinne and the pleasure of it is short but the shame and torment following is without end and that in Hell where one minute of torment shall swallow vp the very memory of all fore-past pleasures Labour to thinke often of Hell it will bée some meanes to kéepe thée from thence c. Vse 2. Is life Eternall such a happinesse then liue godly 1. Tim. 4.8 Rom. 2.7 for that is the way to it It is our duty to liue godly though no reward were propounded but when our endeuours which yet are weake shall bee so beyond all proportion rewarded with such an eternall weight of glory how should it whet on our care and spurre vs forward to please such a God who is so rich to them which feare him How should it prouoke
light whereby it is informed it is either a Naturall Conscience which hath onely the light of Nature for direction or it is a Christian Conscience and better enlightened as you may call it which besides Nature hath the Holy Scriptures more largely and distinctly guiding and directing it In regard of this direction Conscience is either informed or discerning or not enformed and blinde and this according to two degrées thereof is either a Doubting Conscience when for want of euident light to direct wée cannot resolue or an Erring Conscience when a man mistakes through ignorance good for euill or euill for good or when out of knowne principles and true we conclude and infer erroniously Againe Conscience is in regard of the quality thereof either Good or Bad the Good Conscience is that which is sprinkled with the bloud of Christ and regenerate and is according to a two-fold estate thereof either a good quiet Conscience when vpon good grounds wée truely beléeue and vnfeignedly repent enioying peace and confidence and boldnesse before God or a good troubled conscience when though we beléeue and repent yet through some sin that we haue committed or through our in-bred infidelity we are troubled and in doubt and this is called Good not because it is troubled but because of the true grace whereby it is renewed with the which true grace may and is oftentimes yea for the most part and that in the best men and women trouble ioyned as Dauids heart fainting him and Pauls crying out O wretched man Bad conscience is that which is not renewed for euery man till he bée in Christ hath a bad conscience and this also according to a two-fold estate thereof is either an euill quiet conscience whereof there are two degrées first a slumbring conscience that stirres not but when death comes or in some grieuous affliction Gen. 42.21 as the brethren of Ioseph Secondly a seared conscience which hath no more sence and féeling then a stone no not in death as may appeare by the example of Nabal 1. Sam. 25.37 Or an euill troubled conscience which is two-fold either a large conscience that makes no bones of small sinnes as they are called but stirres or stickes only at monstrous sins as which trembles at murder but makes nothing of anger reuiling and reuenging so it be not in bloud Such is the conscience also which refraines from bloudy oathes but as for Faith Troth Bread Drinke the light that shines c. neuer féeles or checkes for them or a narrow conscience and this is when the conscience féeles not greater sinnes and yet is very sensible of small things or trifles as the Pharisaicall conscience making great conscience of tithing Mint and Annice Mat. 23.24 but neglecting Mercy Faith and Iudgement or as the Popish conscience streyning at a little flesh on a Friday but swallowing blasphemies whooredomes and other grieuous sinnes without any trouble That faculty of our soule which takeeth knowledge and determineth of all our actions is called Conscience either because it is a partner with another in the knowledge of a secret which Another is God or because it is ioyned with certaine Principles and Rules of the Law in the minde and with memory vsing the helpe of these in the execution of the office therof The office of Conscience is two-fold First to know all things in a man or done and omitted by man all thoughts words déeds affections and the omitting of all duties the soule by conscience séeking it selfe as by a reflection As for instance The Soule by science knoweth a thing the Conscience it knowes that it knowes such a thing The Heart thinkes a thought good or euill by conscience the heart knowes that it thinkes such a thought By Faith the heart beleeues by Conscience the heart knowes it doth beléeue By affectious the Soule grieues or ioyes by conscience we know we do so Rom. 9.1 And hence the conscience is called a Register or Notary The second office of conscience is to determine of the thoughts words deedes of men which things as they are diuers in regard of time so is the action of conscience diuers concerning them The actions to insist onely of them are either past or to come Of actions past conscience determineth two wayes according to double consideration or question of such actions As first whether they were done or not done secondly whether they were well or euilly done For the first question whether an action were done or no Conscience within most certainly certifieth As in Caine when his Tongue said I know not where my brother is his Conscience said Thou knowest wherere he is for thou hast killed him So in Dauid when he was accused as a Traytor against Saul his conscience said that he was no Traytor nor had conspired against him So in Iob when his friends said he was an Hypocrite his conscience witnessed within him before God that he was none And hence is conscience called a witnesse yea a thousand witnesses For the second question whether a thing be well or ill done Conscience with the helpe of certaine Principles in the Minde iudgeth in euill things as a Witnesse accusing and as a Iudge condemning In things well done as a Witnesse excusing and as a Iudge acquiting And both these after the manner of Practicall Reasoning as Paul sheweth Rom. 2.15 Of euill things thus In the example of Caine Hee that killes his Brother sinneth grieuously saith the Principle in the minde But thou Caine hast killed thy Brother saith Conscience as a Witnesse by the helpe of Memory therefore thou hast sinned grieuously saith Conscience an Accuser Againe murtherers must be damned saith the Principle of the minde by the Law But thou Caine art a murtherer saith conscience as an Accuser therefore thou shalt be damned saith Conscience as a Iudge condemning And from these actions of cōscience come more or lesse feare griefe sadnesse desperation other fearefull consequents Of good things thus in the example of Manasses or Mary Magdalen He that sorroweth truly for sin leaueth it and followeth righteousnesse repenteth saith the Principle or Rule in the minde But thou M. or M. M. dost so saith conscience as a witnesse therefore thou repentest saith conscience excusing Againe he that repents shal be saued saith the rule But thou M. or M. M. repentest saith cōscience excusing therfore the shalt be saued saith conscience acquiting And hence come peace of conscience Ioy boldnesse to come into the presence of God c. The actions to come of which Conscience determineth are either good or had The conscience in regard of her Iudgement of good actions may be called aspurring or prouoking conscience As thus if the question be concerning kéeping of the Sabaoth the commaundement of God must be kept saith the Rule but to kéepe the Sabaoth is a commandement of God saith the Iudgement of Reason therefore kéepe the Sabaoth saith Conscience In regard of had things
what the hand will of God had determined before to be done to CHRIST but they considered not that but were led vnto that sinne by the malice and couetousnesse of their owne wicked and enuious hearts which were the true causes thereof So that as Saint Augustine saith In one and the selfe same thing GOD is iust and Man is most vniust because in that one thing which they doe there is not one cause for the which they do the same Here further it is to be marked that the Decrée of God in respect whereof all things are necessary doth not take away contingency which is when a thing whē it is had a cause whereby it might haue béene otherwise As the bones of Christ must be vnbroken in regard of Gods Decrée and yet they might haue béene broken in regard of their owne nature and the fréedome of the mindes of the Souldiers Neither may any thinke that hereby are frustrated deliberations prudence and vse of meanes for as God decréeth the being of things so also the meanes wherby such things shall be As in regard of Gods Decrée Lot cannot be burut in Sodome but then he must escape and hie him away out of the Citty Dauid must ouercome Goliath but then he must take his Sling with the smooth Stones with him Manasses must be saued because God hath so decréed but then he must repent and beléeue which are the meanes of saluation appointed and decréed by God Vse 1. Labour soundly to vnderstand and with all thy wit to maintaine this doctrine for to deny the Prouidence is all one as to deny God Psal 14.1 Psal 10.4.11 Psa 14.1.2 and this indéede is a maine cause of the prophanenesse of vile men Wherefore denying a fatall destiny whereby all things euen God himselfe should be tied to the nature of second causes and abhorring all conceit of fortune and méere chaunce which are words fitter for Heathens then Christians which beléeue there is a GOD let vs hold fast this Doctrine that all things whatsoeuer are gouerned by an Ocular Prouidence Psal 58.11 Heb. 11.6 Yea if any thing fall out which wee might thinke to bee by chaunce because wee see not the cause of it yet to be perswaded that so it was fore-séene and fore-appointed and decréed of GOD as that place of Numbers 35.22 compared with that of Exodus 21.13 doth most plainely shew Vse 2. This Doctrine also comforteth many wayes First if wee as we ought carefully obserue the experiences of Gods prouidence towards vs in the often vnexpected successe of our affaires we must needes both be confirmed in our Faith the more stedfastly to depend and trust on GOD and also be hereby occasioned often to giue thankes Secondly if Affliction come it teacheth that it commeth not out of the dust but by the wise and iust appointment of GOD And this breedeth patience Thirdly whereas the Church and such as feare GOD haue many enemies this teacheth that they can do nothing but as GOD pleaseth yea the very Diuels themselues can neither hurt Iob nor enter into the Swine but as they are licenced by GOD and when he pleaseth to licence either Sathan or euill Men or other Creatures to hurt his Children or Seruants he both boundeth them beyond which they cannot go and also in the end turneth all things to the best Rom. 8.28 Psal 25.10 Fourthly neglect not lawful meanes for the accomplishing of thy lawfull desires for this were to tempt GOD And yet trust not in the meanes though neuer so likely for that were to sacrifice to thy worth and to commit a kinde of Idolatry Hast thou Bread Then that is a good meanes of Nourishing But God can breake the staffe of it and make it as a stone to thee For man liueth not by bread onely but by the word of Promise annexed thereto Deut. 8.3 In the vse therefore of all meanes concerning either Corporall or Spirituall things looke vp vnto heauen and pray for a blessing or else thou watchest in vaine thou labourest in vaine Ps 127.1.2 in vaine thou vsest any meanes yea in the midst of many difficulties though thou then sée no meanes yet trust in God Gen. 22.8 for God will prouide as Abraham said Wherefore go on cheerefully in thy calling seruing God and casting thy care vpon him Psal 55.22 1. Pet. 5.7 for hée careth for thée Nay commit thy very Soule vnto him in wel-doing as vnto a most faithfull Creatour For if God cloatheth the Grasse 1. Pet. 4.19 regardeth a Sparrow and numbreth thy superfluities euen the haires of thy head how much more will hée kéepe and prouide for thy Soule if thou fearest and obeyest him I say Him who regardeth all as one and one as if hée were alone who is neither detained about the care of one nor distracted about the care of more to whom nothing is hard because Almighty nor multitude of businesse can ouerwhelme because infinitely Wise to whom bée praise for euer Amen Thus much of the generall workes by which God is described Creation and Prouidence which extend to all things Now of the more Speciall which concerne the Church which are Redemption Sanctification Quest You said that God is the Redeemer of his Church What is Redemption Ans Redemption is a worke of God whereby hee hath fully deliuered his Elect from sinne the curse of the Law Eternall Death and the power of the Deuill 1. Cor. 1.30 Col. 1.14 Tit. 2.14 by IEVS CHRIST to the praise and glory of his Name Expl. The deliuery of Mankind from sinne and death is significantly by the Holy Ghost called Redemption which signifieth a purchasing or buying againe or a Ransoming at a price as life for life of them which are in bondage Therefore is Christ called a Price Mat. 20.28 1. Tim. 2.6 Act. 20.28 a Counter-ransome The Flocke of Christ is said to bee purchased with Gods owne Bloud and Yee are bought with a price 1. Cor. 6.20 We were in bondage euen to the very Diuell of hell the great enemy of Mankind and therefore vngodly men and women 2. Tim. 2.26 are said to bee taken aliue in the snare of the Deuill at his will Also wee were in bondage to sinne the curse of the Law and to eternall condemnation from all which Christ hath deliuered vs Heb. 2.14 Gal. 3.13 Tit. 2.14 by a Price euen Himselfe But heere we must know that Christ ransoming vs out of the clawes of the deuill by a Price paies not this Price to the deuill but to God who deliuers sinners to the deuill as to his executioner to bee tormented And when this worke of Redemption is spoken onely of taking vs from sathan it noteth that wée are deliuered by power and force not by a price Therefore in the Gospell Christ in comparison of Sathan is called the Stronger who ouer-commeth him and diuideth his spoiles Luk. 11.22 Col. 1.13 Wée are said to bée
deliuered foin the power of darknesse where the word signifieth by fine force to deliuer or plucke away Euen as Dauid pulled the Lambe out of the Beares mouth so hath Christ by his Almighty power reskued vs out of the mouth of the Roaring Lyon So also hée hath destroyed the deuill Heb. 2.14 not by abolishing his substance but by weakening his power as the word there importeth Christ then payeth his Bloud as a price to his Father and so forcibly deliuereth vs from the deuill Who hath the power of death as the Hang-man hath the power of the Gallowes not absolute but by commission from God for the tormenting of the wicked This Redemption wée speake of is so the worke of God that wée exclude all creatures from any power or possibility of redéeming vs. Psal 49.7 And wée acknowledge it to bée the worke of the whole Trinity deliuering vs in the person of the Sonne who redéemeth vs by his Merite and by his Efficacy by his Merite deseruing Redemption for vs by his Efficacy effectually applying it vnto vs by his Spirit through Faith Vse First héere wée may sée the wonderfull misery in the which wée are all till wée haue our part in the Eternall Redemption purchased for vs by Iesus Christ For first we are vnder the power of sinne and the tiranny of the deuill very Bond-slaues more miserable then euer were the poore Iraelites in Egypt or now are the poore Christians vnder the Turke for the bondage of these is onely bodily ours more bodily and spirituall also our bodies and very Spirits being subiect to obey his filthy will in all things Ephe. 2.2 Secondly we are all our life time in feare of death euen as is the case of one condemned to the Gallowes hee alwaies trembles and quakes at the approach and remembrance of the houre of his execution So wee if God make vs sensible of our estate in regard of sinne are alwaies haunted with the terrours of an euill conscience as with Furies and Fiends of hel as Caine Saul Iudas Thurdly wee are fire-brands of hell subiect to eternall condemnation for our sinnes c. This is our misery which who so vnderstandeth not nor considereth he neuer esteemeth this wonderfull mercy of God in redeeming of vs as he ought For as hee that supposeth himselfe to bee mortally sicke highly reckoneth of the Phisition which cureth him and he which is troubled but with some light infirmity not so Euen so to him to him onely is the tydings of the Gospell welcome the Promise sweete the Bloud of Christ vnualuable the Loue of God vnspeakeable yea without measure and passing all knowledge which seeth his misery and seeleth his heart wrung with the fetters and bolts of sinne and which considereth of those eternall torments due to the same Vse 2. Here we ought also to consider of the Price whereby wee are ransomed and of the exceeding Loue of God For the Price it was neither gold nor siluer nor any corruptible thing but the pretious Bloud of the Lambe vnspotted Iesus Christ Marke thou which readest 1. Pet. 1.18 19. It cost the very Heart Bloud of Iesus the Sonne of God who was without sinne to saue thee a vile wretch from eternall damnation which thou deseruest by thy sinnes The Loue of God herein appeared to be most wonderfull in that he spared not his owne Sonne but gaue him to death euen for vs and in our stead who were not his friends but his very enemies See what loue the Father hath shewed Rom. 6.7.8 that thou an Imp of the deuill by sinne shouldst haue the Bloud of Gods owne Sonne shed to make thee his son or daughter Let me speake vnto thee in the words of Ezra Ez. 9.13.14 which words he spake from the occasion of a meaner deliuerance Seeing God hath kept thee from being beneath for thine iniquities and hath granted thee such deliuerance shouldst thou continue in sinne shouldst thou rebell and returne to breake the Commandement of such so mercifull a God by drunkennesse blasphemy lying pride whoredome or any profanenesse Shouldest thou despise the Saboaths Word Sacraments Bloud of such a Sauiour Shouldest thou refuse to sacrifice thy Body and Soule to his glory that refused not to sacrifice his precious life for thy Saluation Shouldest thou be a Niggard of thy duty to him yea of thy best bloud who was prodigall to expend and shed his Bloud to redeeme thee Now God forbid Luk. 1.74.75 Tit. 2.14.15 c. Nay this inexcusably bindeth vs all to all thankefulnesse and true obedience Quest But you said that Man was created according to the Image of God in a most holy and happy estate how then comes bee to stand in need of a Redeemer Ans I beleeue that Adam and Eue being created by God according to his Image in singular happinesse and placed in Paradise did notwithstanding willingly and by the enticement of the diuell fall away transgressing Gods commandement giuen vnto them and so made themselues and their posteritie Gen. chap. 2. and 3. subiect both to sinne and death the wages of the same Expli Though it be farre better to indeuoure to come out of the misery we are in then curiously to inquire how wée came into the same yet because many necessary points depend on this and wee neuer séeke the heauenly Physition till we vnderstand and féele our disease and the danger Therefore it is necessary that wee should haue some good measure of knowledge hereof Which we shall attaine if we consider these two things First what Adams state was in his Innocency and vpon what conditions it did stand Secondly the manner of his fall We will héere intreate of his happinesse Genes 3. and the conditions thereof The happines of our first parents may bee referred to these heads First that they were created in the Image of God together with the manner of their creation but of this before Secondly that they were placed in the Garden of Eden translated by the Septuagint Paradise and commonly so called because it was a place of singular delight and pleasure Gene. 2.9 to 15. a most pleasant place in regarde both of the variety of all pleasant fruits the Trées also of knowledge and life in the middest thereof and also in regard of the pretious riuers watering the same Vnto this our Sauiour alludeth when he saith to the Thiefe This day thou shalt be with me in Paradise not that Paradise wherein Adam was put which was defaced in the flood but Heauen so called for the happinesse ioy and riuers of pleasure which are there for euermore Thirdly the happines of our first parents is set downe from their fréedome from all things which might hurt their bodies or disturbe their mindes They were both naked and were not ashamed Gen. 2.25 They were naked Hereby is signified that their bodies had a kinde of Impassibilitie so that though they were neither hairy nor woolly
particulars contained in it Sixtly None can dispence against this Law but God onely either in whole or in part Vse 1. First we are to praise God for giuing the Law without the which wee could neuer attaine to the knowledge of sinne and so of our wretchednes thereby for by the Law comes the knowledge of sinne Of the which Rom. 3.20.7.7.8 so long as wee are ignorant we neuer séeke for remedy by Iesus Christ euen as that man neuer séekes the Physition which knoweth not that he is sicke Many thinke aswell of themselues as the Pharise till the Law come and then they appeare as blacke as hell Therefore when the pride of thine heart discouereth it selfe by any vaine conceit of thy owne worthinesse Looke thy selfe in the true glasse of the law that thou maist be humbled Vse 2. With all reuerence heare and with all care obey this Law for if the gining of it were so terrible how terrible shall the reuenging of the transgressions thereof be thinke you Vse 3. From the number of the Precepts being tenne we may profitably remember that as they are not many but few not confused but orderly and distinct not long and tedious but excéeding short that we should in no wise be ignorant of them the Lord hauing framed them so that they may be carried in minde as readily as the number of our fingers and toes Vse 4. In asmuch as the Lord forbiddeth all transgressions vnder the names of the greatest sinnes of that kinde as all oppression vnder the name of Murther all deceit vnder the name of Theft c. We are carefully to auoyde all euen the least sinnes euen sinfull thoughts for whatsoeuer we thinke no sinne is little but in the account of God euen vniust anger is murder Extenuate not therefore nor minse thy sinnes saying Oh this is a trifle I would no body did doe worse I hope I am neither whoore nor thiefe c. for all vnchaste and wanton lookes speaches c. is whoredome all couetousnesse deceit and griping in bargaining c. is theft in the sight of God But rather be humbled for them by true repentance that they may be forgiuen For the least euill thought shall damne a man without Christ according to the tenour of this law Gal. 3.10 Cursed is euery one that continueth not in all things written in the Law to doe them Quest But is not this Morall Lawe abrogated by Christ Ans Not as it is a rule of our life for so it is eternall not to be abolished eyther heere or in the life to come Math. 5.17 18. but in regard of the appurtenances of it as the Threatnings and Curse Rom. 6.15 and 7.6 Galat. 3.13 and 4.5 and the seuere exaction of obedience in our persons vnto Iustification it is abolished to the children of God Explic. There are thrée voyces of the law The first is Thou shalt doe this and auoyde that This is neuer to be at an end but the law this way as it is a doctrine commaunding good and forbidding euill shall by vs be most perfectly fulfilled in heauen where we shall most perfectly loue God and our neighbour which is the whole law and Saint Paul saith 1. Cor. 13.8 That loue neuer is to be abolished The 2d voice of the lawis if thou dost this in thine own person thou shalt liue The third If thou doest it not or doest the coutrary thou arte accursed Now the Morall law is abrogated and the mouth thereof stopped to the children of God in these two last respects The Gospel teaching life and saluation by another which is Christ who also hath for vs and in our stead borne the curse of the law but of the vngodly the law still exacteth their personall obedience and thundreth out the plagues and iudgements of God against them for the want thereof Vse 1. Christ hath purchased thée liberty but not of the flesh that thou shouldest liue as thou list without a law but onely from the necessity of Iustification by the law and from the curse thereof But to the obedience thou art bound to doe thy vtmost endeuour more then before euen for the Redemption sake which thou hast obtained c. Vse 2. Hereby also we perceiue that Redemption from the Law is a benefite not to be valued by Gold Wée feare sathan and sinne as wée haue great cause But neither sathan without sinne nor sinne without the Law can any way harme vs for the sting of death is sinne 1. Cor. 15.55 and the strength of sinne is the Law Whether the Law require perfect obedience in our owne persons or threaten damnation for the least disobedience the voyce of it is more vnpleasant then the croking of the Frogs and Toads in Egypt more terrible then the noyse of thunder yea then the roaring of the deuils For euen the Iustest men how much more the wicked and profane euen the Iustest men I say are guilty of many sins and if there be no meanes to quiet the Law they must néeds bée subiect to the terrours of an accusing Conscience in this life which are the very flashings of hel-fire alas who can beare them and bee euerlastingly damned in the world to come And besides in as much as the Law requireth perfect obedience of parts and degrees euen to a haires bredth What peace can the best man or woman in the world haue in any thing they do for they must néeds méete with the curse euen in their best actions in as much as the best are imperfect and that which is imperfect is cursed by the Law No maruell then that the Papists and our Ignorants so do vpon the Law séeking to be iustified thereby Surely if there were no other way to Iustification but by the Law we should all be damned but there is another way which is the obedience of I ESUS CHRIST apprehended by faith c. Vse 3. If thou comfortably seekest the benefite of Redemption from the Law in thy conscience labour to preserue it by Faith Obedience Repentance Prayer and other holy exercises and carefully beware of all sinne least thou come within the dynt of the Law for sinne subiects vs vnto it as therefore the burnt child dreads the fire and euen the Bird that hath bene once shaken in the Net is not easily taken againe so if thou beest free keepe thy selfe so Sinne bringeth into bondage As therefore wee reade how the Romanes in detestation of the name of proud Tarquine who tyrannized ouer them banished a good Cittizen onely because h ehad that name euen so if thou truely knowest what a precious thing thy Redemption is it will make thee hate the very mention much more the practise of sinne which frustrateth the same c. Quest What is then the vse of the Law Ans The vse of the Law is three-fold First to restraine corruption from breaking forth into externall transgression Gal. 3.19 Rom. 7.7.8.9.10.11 Ezech. 20.19
also and sauour of our corruption as pure water is soyled by passing through a filthy channell and good Wine as it were tainted by the fustinesse of the Caske And further our actions are to be reputed such as are the next naturall beginnings in vs from whence they procéed which are an vnderstanding but in part inlightened and will and affections but in part sanctified by the Spirit Vse 1. Trust not in thine own works for though they may be in some respect good yet in other respect they haue euill mingled withall so that thou hast much cause or more when thou hast done thy best to aske pardon for that is wanting then to boast of that thou hast performed c. Vse 2. Perswade thy heart to endeuour to please him with thy best seruice who so graciously is content through Christ to accept of thy weake obedience c. Q. None then can keepe the law what doe they deserue which breake it Ans They which in the least manner breake that holy Law deserue the wrath and curse of God Deu. 27.26 Gal. 3.10 Rom. 2.9 6.23 that is all plagues and iudgements of body and soule in this world and in the world to come Vse 1. If one sinne deserue Hell then what hast thou iust cause to feare who art guilty of innumerable sinnes How shalt thou escape vnder many sinnes when the least sinne is so heauy and heynous that it cannot bee pardoned without the heart bloud of Iesus Christ c. Vse 2. Hate sin which bringeth with it the curse yea all curses and if thy vile nature taketh pleasure in any sinne lay the momentany pleasure thereof with the eternall paine that followeth it and consider wisely Is sinne swéet But Death and the Curse are bitter Couetousnesse Vsury Vncleannesse Drunkennesse Reuenge may please the flesh but knowest thou not that they will bee bitter in the end Wilt thou rather separate thy selfe foreuer from God and be accursed then leaue thy sinnes and walke in the commandements of God Who can dwell with continuall burnings and endure that fire c. Q. Wee are all sinners and deserue the curse what meanes is there to be freed from it Ans Whosoeuer are iustified in the sight of God by the obedience of Christ Rom. 5.1.2.3.4.5 Rom. 8.1 Gal. 3.13 through Faith are sure to escape the curse of the Law Q. What is iustification in the sight of God Ans Iustification is the sentence of God whereby as a Iudge for the righteousnesse of another that is of Christ he freely forgiueth the sins of the belieuing sinner Rom. 3.21.22.23.24.25.26 and imputeth the righteousnesse of Christ vnto him for his owne glory and the sinners eternall saluation Expl. For the vnderstanding of this wonderful point it must be very well obserued that Iustification or to Iustifie signifies not to make Iust by expelling the euill quality in vs and infusing that which is good but alwayes in this matter it is taken iudicially being a tearme or word taken from the bench of the Iudge and signifies by way of sentence to pronounce a person arraigned to be cleare quit and guiltlesse as appeares He that iustifies the wicked Pro. 17.15 and condemneth the iust both these are an abhominatiō to the Lord. Here by the opposition of Iustifying and Condemning Psal 14 3.2 Rom. 8.33 c. it is manifest that Iustification is iudicially taken for it is no abhomination to make an euill man good so also is the word taken For the vnderstanding then of the answeres to the two last questions conceiue thus Thou hast broken the Law and art a grieuous sinner Thou must answere it before the iudgement seate of God the sentence of the Law is Thou must bee damned for thy sinnes Thy Conscience askes how thou shalt escape The answer is There is no way vnlesse the Iudges fauour may bee obtained to iustifie thee that is to absolue thée by his sentence Which Iudge who is God from whose sentence there is no appeale if he shall iustifie thée that is pronounce thée to be guiltlesse and Iust and so acquite thée then thy Conscience hath Peace Vse 1 Diligently study this point which is the chiefe Tower as it were of Christian Religion against all Gentilisme and Superstitions Which if it be not rightly vnderstood it is not possible to preserue the purity of doctrine in other points Yea some Papists haue confessed and it is most true that this doctrine Pighius razeth the very foundation of all Popery their Idolatrous Sacrifice of the Masse their groundlesse Purgatory their superstitious praying to Saints and for the dead c. Being no more able to stand before this doctrine sincerely taught vnderstood then the Dagon of the Philistins was able to stand before the holy Arke of Israel This is the summe of the Bible the ground of our peace and assurance It were therefore a very grosse thing that any Christians of the yeares of discretion should be ignorant hereof Vse 2. It is the greatest and hardest matter in the world for a sinner to be iustified in the sight of God Many thinke it to be a slight and easie thing and therfore they neither feare him nor seriously séeke forgiuenesse But consider thou that thou must be arraigned and tried before the iudgement seat of that God who is a consuming fire in whose sight the Heauens are vncleane who will not fauour iniquity who cannot be deluded or deceiued who cannot retract and reuerse the sentence of condemnation manifest in the law without satisfaction for the law accusing sheweth that sentence already written with the finger of God thy conscience confesseth all Consider this and then tell me what it is to be Iustified How shalt thou escape Euen Dauid a man beloued of God and after his owne heart when hee considereth this crieth out Enter not into iudgement with thy seruant O Lord for in thy fight shall no flesh be iustified And againe If thou shalt marke iniquities who shall stand namely in iudgement What then canst thou say why thou shouldst not be damnned What shall thy conscience plead Guilty thou art and God must deale iustly To whom wilt thou go We will go euen to Iesus Christ our Lambe slaine from the beginning of the world Iehouah our righteousnesse our surety who hath perfectly fulfilled the Law for vs and fully paid and patiently suffered all things which can be exacted of vs or were to be suffered by vs. Whose righteousnesse is ours if we beléeue euen as effectually as if it had béene done in our owne persons and for this onely is a sinner iustified that is pronounced to be iust before God This if thou know it happy arte thou if thou féele it c. Quest You said that wee are instified by the righteousnesse of another How can that be Can I liue by another mans Soule or be learned by the learning that is in an other Ans I verely beleeue that
the righteousnesse for the which I am iustified in the sight of God is not in me Iere. 23.6 1. Cor. 1.30 2. Cor. 5.21 Phil. 3.9 but in Iesus Christ my Redeemer and Surety Explic. Those things though they séeme hard yet are easie inough to him which is willing to learne and beléeue the Scriptures and doth not desire to make his faith subiect to his reason We must then know that Christ is our Suretie Hebr. 7 2◠and looke as the debter is discharged by the payment performed by the Surety and such payment made is imputed to tho Debter and reckoned as if he had payed it himselfe So God in sentence giuing imputeth vnto vs that which our Surety hath done or suffered for vs and whatsoeuer wée are in our selues respecteth vs as if it had béene done by vs and so dischargeth vs. If any shall obiect and say How can I be righteous by anothers Righteousnesse Suppose Christs Why may I not as well be said to liue by the humane Soule of Christ as to be instified by his Righteousnesse The answere is ready That those two things are not like as they are supposed to be Because the humane Soule of Christ was not giuen him or appointed to this end to enliue and informe my bodie but the Righteousnesse of Christ was appointed by God to this end that I thereby should be accounted righteous before him For the quality property or nature of any thing whereby it is apt and fitte vnto this or vnto that is from and depends vpon the appoyntment of God the GOD of Nature the affection of the Creature whereby it naturally produceth any effect being the effect or creation of God So that if you aske Why doth the Sunne shine the Fire burne c. I answere Because GOD hath appoynted them so to doe which appoyntment of his is their very nature As then it is naturall for the Sunne to shine and the fire to burne and that I should be warmed by the heate which is in the fire because God hath so appointed So also it is as naturall an effect for the righteousnesse of Christ to iustifie Beléeuers Because God hath appoynted it to that end and purpose For it falls not out at aduenture that Christs Righteousnes should be ours but God in his Eternall Counsell appoynted Christ to be our Suretie and for his righteousnesse sake to accept of vs as if we had béene perfitly righteous in our selues Rom. 3.25 26. Therefore wee may bee bolde to trust to this in asmuch as the Scriptures teach that Christ was appoynted and his righteousnesse giuen to Beléeuers to this verie end that in and by it their sinnes might be forgiuen and they pronounced righteous in him 1. Cor. 1.30 Moreouer we beléeue that Christ dyed What was that which made him according to the counsell of his Father subiect to death Euen our sinnes which were imputed to him If therefore wée beléeue that the sinnes which were in vs and not subiectiuely in him did make him die why should we doubt but that the righteousnesse which is in him and not subiectiuely in vs should instifie vs before GOD 2. Cor. 5.21 as is plaine He a sinner by the imputation of our sinnes wée righteous by the imputation of his righteousnesse Further consider this The first Adam was the roote and in the steade of all mankinde all of vs partaking of his flesh and bloud by naturall generation The second Adam which is Christ is the roote the head and instead of all the Elect who are made bone of his bone and flesh of his flesh by a supernaturall grace through faith Ephe. 5.30 If then by the first Adams sinne we be all sinfull and guilty why should not beléeuers by the second Adams righteousnesse be righteous and acquitted it being no lesse the appoyntment of God as hath béene saide that Christ our head should supernaturally conuey his righteousnesse to Beléeuers than it was his appoyntment that Adam naturally should conuey his sinne and corruption vnto vs by generation Rom. 5.12 This is plaine Vnderstand then in a word The guilty sinner is arraigned before Gods iudgement seate Christ his Aduocate in the behalfe of the sinner pleades his owne not the sinners righteousnesse both actiue and passiue by the couenant agréement and consent of the Iudge Then the Iudge according to his owne appointment and couenant made for giueth the sinner beleeuing and imputeth the righteousnesse of Christ his Suretie vnto him And this is the Iustification of a sinner which is the forgiuenesse of sinnes and the imputation of the righteousnesse of Christ as further appeareth Psal 32.1 2. compared with Rom. 4.6 7 8. If any shall say How are we iustified fréely when so pretious a thing as the righteousnesse of Christ is payed for it It is to be answered that whatsoeuer it cost Christ as it cost him full deare yet to vs Iustification is frée Vse Build and stablish thy Conscience on this Doctrine in as much as it sheweth such a way of iustifying sinners wherein the exalt Iustice and bottomlesse mercy of God met together and are declared God must be iust therefore our sinnes must be punished and he must be mercifull or else we cannot be saued If our selues in our selues suffer for our sins where is his mercy if he forgiue vs without Satisfaction where is his Iustice Here is then that mistery which Reason cannot conceiue the wisedome of man could neuer finde out into the which the very Angels desire to looke Gods iustice to the vttermost farthing satisfied in Christ His mercy vnspeakeably declared to vs for his sake Thus the beginning and end of our saluation is in God who found out alone this way so admirable and who effectually applyeth it to vs by the Eternall Spirit to whom be praise for euer Amen Quest It may be conceiued that there may be such a Righteousnsse whereby the Person that worketh it may be iustified but is it possible that the Righteousnesse of one should suffice for the Iustification of thousands euen all that shall be saued Ans Yes it is very possible if we consider the worthinesse of the Person which wrought it which is Iesus Christ Quest What manner rf Person then is Iesus Christ describe this plainly vnto me Ans I beleeue that Iesus Christ Iohn 1.14 Hebr. 1.3 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Gene. 3.15 1. Tim. 2.5 Gen. 3.15 Iohn 1.14 Hebr. 1.9 Deu. 18.15 Mat. 13.57 Hebr. 5.5 Iohn 18.36 Matt. 21.5 Luke 1.32 Reu. 17.14 Philip. 2.8 6. is the naturall and onely begotten Son of God the second Person in the holy Trinitie very God and very Man and that in one person annoynted to be our Prophet Priest and King Who was humbled for vs to the death of the Crosse and was exalted for vs to the right hand of his Father Expli The true knowledge of Christ consisteth in the knowledge of these two points Of his Person
and of his Office Of his Person these thrée things must necessarily be beleeued according to the Scriptures First that he is that onely true God Secondly that he is very man partaking of our flesh and bloud with all generall not personall infirmities of our Nature being in all things like vnto vs yet without sinne Heb 2.14 and 4.15 1. Pet. 1.19 and 2.22 And therefore wee reade that he was hungry thirsty weary c. And if you aske how he could partake of our nature and yet haue no sinne you must remember that he was conceiued by the Holy-Ghost and borne of the virgin Mary The Holy-Ghost sanctifying a part of the substance of the Virgins Luk. 1. 2 Body to be the Body of Christ so that we beleeue he was not begotten by man by whom corruption and sinne is propagated and deriued vnto vs. Thirdly that he is God and Man in one Person figured by the Arke which was of Gold and precious Wood that would not rot noting by the Gold the Deity of Christ and by the precious Wood his Humanity without sinne This Personall vnion of these two Natures in Christ was thus The Sonne of God being from euerlasting a Person subsisting in the Holy and vndiuided Trinity did assume or take into the Vnty of his Person a Humane Nature consisting of Body and Soule so soone as euer it beganne to be hauing no Subsistence out of his Person but being destitute of all Personality in it selfe so that it becomes the very Body and Soule of the Sonne of God and whatsoeuer is proper to either Nature which are not by this meanes either in Essence or Operations confounded is indifferently and truely spoken of the Person As to make it plaine to the simple In our selues vnderstanding and knowledge are effects and workes of the Soule eating sleeping c. are workes proper to the Body Neither doth the Soule eate or sleepe or the Body vnderstand or know Yet wée say well and truely that Peter or Paul consisting of this body and soule vnderstand know eate stéepe c. because these two Natures the body and soule are vnited in their person And for this cause looke what is well or ill done by the body or any part of it or by the soule or any part of it is accounted to the whole Person making the Person guilty or not guilty good or bad As if the Tongue blasphemeth it is said the Person blasphemeth or if there be euill motions in the minde yet the whole Person is guilty So in some sort is it in this Personall Vnion of these two Natures of Christ As To know all things to be present euery where are Proprieties of his Diuine Nature To kéep the Law to die and to bléed are Proprieties of the Humane Nature of Christ Now wée may not say that the Humane Nature of Christ knoweth all things is omnipotent c. Nor that the Diuine Nature is obedient bléedeth dyeth c. And yet in regard of the Personall Vnion of these two Natures in Christ we say that the Person which hath these two Natures which is Christ the Sonne of God knoweth all things is present euery where bléedeth dyeth c. and looke what is done or suffered by either of the Natures is truely done and so accomited by the whole Person So that if you 〈◊〉 who fulfilled the Law who dyed for vs we may say the second Person in the Trinity euen God though not according to his Diuine but Humane Nature as speaketh the Holy Ghost notably Act. 20.28 God by his Owne Bloud purchased the Flocke of his Elect. Whereby I beleeue and that most infallibly and truly that whatsoeuer Christ did for my saluation is Gods own deed euen the immediate worke of the second Person in the Trinity Yet heere one thing must be remembred that though the body and soule of Peter make the person of Peter yet the Humane and Diuine Nature of Christ make not his Person for he was a Person from euerlasting and cannot bee a Humane Person but is still a Diuine Person though he could not be a Mediator or execute that Office without the Humane Nature so assumed This is that wonderfull Mystery of our Sauiour IESVS CHRISTS Incarnation Wherein concurred propounded to our Faith not to our Reason three the greatest Miracles that euer were First that a Virgine conceiued and brought forth a Child remainings Virgine Secondly that Adams flesh and Adams sin were parted Thirdly and principally this vnsearchable Mystery of the Personall Vnion of the God-head and Man-hood of Christ Quest But was it necessary that our Mediator should be God and Man and that in one Person as you haue declared Ans Yes verely for by this meanes he could die for vs and ouercome death and deserue for vs by his obedience the pardon of our sinnes and eternall life Expli Two things necessarily required that our Mediatour should be God First the greatnesse of the euill to the which we were subiect Secondly the greatnes of the good that we stood in néed of Our euill was foure-folde First the heinousnesse of sinne Secondly the anger of God Thirdly the power of death Fourthly the tyranny of the Diuell Our good which we wanted Foure folde also First the restoring of the Image of God Secondly the pardon of sinne Thirdly deliuerance from Death and Satan Fourthly eternall life But to take away the Euill Marke 2.7 Hos 13.14 Reuel 1.18 Zach 3.2 Ro. 16.20 Psal 51.10 Rom. 6.23 c. Ro. 5.17 18 Hebr. 2.14 and bestow the Good none is able to do but God Therfore it was necessary that our Mediatour should be God Two Reasons also there are why he must necessarily be man first the Iustice of God required that in that nature which offended satisfaction should be made secondly that he might haue somthing to offer which could not be his Godhead therefore he must be Man Euery high Priest must offer somewhat therefore a Body was ordained him Hebr. 8.3 Heb. 10.5 Hebr. 9.26 that he might offer himselfe Two reasons also may be alleaged why he must be God and Man in one person First that he might be a fit Mediator betwéene God and Man as it were indifferent and equally affected to either side for an Vmpiere or Wards-man may not be partiall If he had béene onely God wée might haue thought that he would not enough haue respected our misery If he had béene onely Man not enough the iustice of God Therefore he is to be God and Man deare vnto both and accounting both deare vnto him carefull that Gods iustice be not impeached and that our misery be relieued Secondly that the workes performed in the flesh of the Sonne of God might be of an infinite price to satisfie for our sinnes by which an infinite Maiesty was offended which could not be if the Person vndertaking our Redemption had not béene God and Man in one Person He was Man that he might haue
vs to labour to be entertained into his seruice whose seruants after a little obedience here performed are made Kings and Quéenes in Heauen for euermore Who would not be willing through fire and water and all the miseries of this life to goe to that Heauenly Ierusalem the Citty of Saints to haue eternall fellowship with the Angels Patriarkes Prophets Apostles Martyrs and all our deare friends which haue beléeued yea with Iesus Christ our Princely Redéemer in the glory of the Father If thou hast prophanely said or thought what profite shall I haue if I serue God See here and be ashamed for such as serue God shall partake of the swéetnesse of Abrahams bosome of the delights of Paradise of the melody of their Fathers house of their Maisters Ioy that fulnesse of Ioy of the Riuers of pleasure for euer of an Inheritance that neuer fadeth but is immortal in the Heauens where whatsoeuer we can loue we shall haue and wee shall desire nothing which wee haue not where there is so much happinesse as neither the eye hath séene nor heart can thinke What mayest thou thinke of thy selfe which liuest so as if heauen and the ioyes thereof were not worth the while Doest not thou loue labour for this transitory miserable life Why not then much more for that which is permanent in happinesse vnconceiueable Oh! if thou knewest the good that followeth piety and the terror of that death that followeth sin it would make thée willing to redéeme that life though it were with a thousand yeares torment euen in Hell which now is offered to thée by a short cōtinuance in holy obedience Thou séest the way of life and death There is great difference betwéene Heauen Hell betwéene endlesse ioyes and endlesse torments betwéene the fellowship of Christ his holy Angels and the society of the damned and the Diuels Bée wise and chuse the way of life c. Quest But doe you thinke indeede that there shall be such a day of generall Ludgement which you seeme to speake of Ans Yes I verely beleeue that God hath appoynted a day wherein hee will iudge the world in righteousnesse by the man whom hee hath appoynted that is by Iesus Christ who shall seperate the Elect from the Reprobate Act. 17.31 2. Cor. 5.10 Ro. 14.10 12. Hebr. 9.27 Iud. 14.15 adiudging them to eternall life these to eternall death Explic. As the Scriptures doe infallibly teach that there shall be such a day of Iudgement wherein the Church shall be crowned with eternall and full glorie and the Diuels and wicked men sentenced vnto eternall condemnation so also by an inuincible Argument drawne from the Iustice of God the same may be concluded It is iust the the promise of God should be made good to the righteous and his threatning to the vngodly which because it is not here must néedes euen for the iustice and trueth of God be executed in another world Doubtlesse there is a reward laid vp for the righteous Psal 58.11 Doubtlesse there is a GOD which iudgeth the earth The Iudge shall be the whole Trinity in regard of the decrée and authority but Iesus Christ the Mediatour in regard of the visible act promulgation and execution of the Sentence who shall come from heauen in maiesty and great glory attended vpon with innumerable Saints and Angels and in his Humane Nature wherein he suffered performe the same pronouncing the definitiue sentence according to Saint Mathews Gospel Iohn 5.22 27. Mat. 25.34 41. The effect of which two Sentences are euen now to be discerned in the Court of Conscience for the godly doe receiue here absolution and certainety and the wicked haue their mortall sentence euen in their owne breasts but this is secret and the equity of it appeares not Tit. 3.11 and the profane thinke themselues wrongd but then the mouth of all wickednesse shall be stopped and it shal be openly manifested that the Elect are iustly saued and the wicked iustly damned their workes being scanned by the Bookes and their faith and infidelity thereby appearing The persons to be iudged are all mankinde small and great who by the dreadfull sound of a Trumpet Iude 15. 〈◊〉 12 14 Rom 2.16 2 Cor. 5.10 shal be summoned to appeare neyther is it possible not to appeare yea the very Diuels are reserued in cheines vnto the Iudgement of this great Day The matters to be tried are Déedes Words yea Thoughts whatsoouer wée haue done in our bodies good or ill And for a preparation the heauen and earth shall be consumed with fire the heauens passing away as a scrole 2. Pet. 3.7 10. the elements melting with feruent heat th earth burning with the works that are therein whereby is not meant that the substance of the heauen and earth shall be annihilated but only the figure changed and the vanity purged out The comming of the Iudge shall be sodaine The signes of his comming many The particular day and time not knowne nor to be inquired Rom. 8.21 1. Cor. 7.31 1. Thess 5.2 3. Mat. 24.20 Mat 24.36 Acts 1.7 Iohn 6.39 40. But the day wherein this shall be shall be the last day Vse 1. This is a singular comfort to the Elect that there shall be a day wherein they shall haue righteous Iudgement though here they be despised and condemned before men Then also shal appeare to the confusion of the wicked their labour hath not béene in vaine And certainely what can be more comfortable then to be iudged by him who is our Aduocate and hath redéemed vs by his blood Let vs therefore lift vp our heads with trust in him because our redemption draweth neare Let vs loue looke for and haste to his appearing saying and praying with the Church Reu. 22.20 Come Lord Iesus come quickely Vse 2. This is a terrible and blacke day to the wicked who haue not repented for they must appeare before the tribunall seate of Iesus Christ there to answer for all their sinnes euen such which the eie of man could neuer discerne all shall be laied open then and they shall smart for all Knowing the terrour of this day we should be perswaded Surely whome the remembrance of that day of that fire and of that wrath which shall be throwne vpon the wicked will not moue nothing will moue The day of Sodom was a grieuous day but nothing to this day which shall be grieuous to drunkards vsurers whoremongers c. but specially to contemners and enemies of the Gospel 2. Thes 1.8 If thou hast béene such a one how wilt thou indure the countenance of the Iudge which is euen hee whose bloud word sacraments ordinances thou hast despised deriding the professors of his Gospel O let not this day take thée vnawares Preuent the wrath which shall be then reuealed Then it wil be too late to cry for mercy for that is a time of Iudgement Now is the day of Saluation If
thereof So then not the world that is not euery man and woman in the world haue interest in the blessing of Christ Rom. 11.7 but onely the Elect of God This Church is called Holy partly because it is cloathed with the righteousnes of Christ imputed and partly because it is gouerned by the Spirit of Christ by the which euery member thereof is quicknes and made able in some measure in truth to hate sinne and to loue and follow that which is good It is called Catholike that is Vniuersall because all the Saints and Elect of all times and places 〈…〉 vnto it as to one Body And this we professe to be One because there is the Head which is Christ one Body one Spirit one Faith one Hope Ephe. 4.4 one Loue c. Part whereof is now in heauen Triumphing which are the Soules of the Saints departed and part fighting and Militant here on earth in the Spirituall wee face against the world the flesh and the deuill Vse 1. All happy making promises are made onely to the Church All shall not be saued labour to be of that number whose are the promises if thou wouldst bee saued Vse 2. It 's a great comfort that of all sorts of men some are of this Church which is washed with the Blocd of Iesus the Geatile as well as the Iew the Seruant as well as the Maister the Poore as well as the Rich For there is no respect of persons with God but in all Nations such as feare him are accepted be they one or other Act. 10.34.35 As God respects none for their riches or great place so he reiects none because they are poore and base Indéed in this world the poore haue the least part but in Christ benefites the Beggar beléeuing hath as large and good right as the King For we are Cittizens of a Kingdome which is not of this world God is not onely the God of the Mountaines Ioh. 18.36 but of the Vallies also And the Spirit bloweth where it listeth Yea many times God breatheth Life and Grace on a pooer contemptible wretch as the world accounts as on Lazarus and passeth by such as go in veluet coates as Diues Memember Christ is not thine because thou art rich or great or beautifull but because thou Beléeuest It is faith makes the poore Beggar as rich in Christ as thy selfe For God hath chosen the poore also to make them rich in faith and pertakers of his Kingdome Art thou rich Iames 2.5 despise not the Beggar or poorest Beléeuer who if thou beleeuest not is better then thy selfe and though in the things of this life according to Gods ordinance thou hast the start of him yet in Christ he is thy equall for in Christ there is neither Circumsion nor Vncircumcision Bond nor Frée Col. 3.11 c. Art thou rich Labour to bée rich in faith rather then in gold for thou and thy money may perish but by faith thou shalt bée saued Art thou poore Comfort thy selfe Thou hast a right in a heauenly inheritance where thou shalt equally share with the greatest King and let it prouoke thee to so much the more care to please him in all things who hath chosen thée so base and called thée so vnworthy Vse 3. The Church of Christ is a Holy Church Marke then If thou béest not holy in heart and affections in life and conuersation but a profane wretch thou art also a damned wretch if thou so continuest thou art no part of this Church for Christ hath chosen vs that we should bée holy Ephe. 1.4 2. Tim. 1.9 and hee hath called vs with a holy making calling Examine therefore thy selfe Cant. 4.12.13 The Church by Salomon is called a Garden enclosed full of the sweetest Flowers and Plants Now if thou beest a Blasphemer a Lyer a Backe-biter c. If these bee the Flowers which grow in thy Garden thou art the Deuils Dunghill thou art none of the Church The Church is called a Doue vndefiled If thou beest filthy Cant. 5.2 vncleane a Fornicator a Strumpet an Vsurer an Oppressour Couetous Cruell Vnmercifull c. Thou maist be a member of the Kite Vulture or rauenous Cormorant but not of Christs spotlesse Doue which is his Church The Church is the Body of Christ If thou beest a Drunkard Ryotous a breaker of the Saboath a contemner of Religion and such as doe professe it c. thou art a limbe of the deuill not a Member of Christ vnlesse thou wouldst make the Body of Christ a monstrous body like the Image of Nebuchadonoser which was part of Gold and Siluer part of Iron and Clay Remember then Christ is the Head of his Church if thou receiuest not not Grace from him to Sanctification thou art none of his Christ is the King of his Church out of the Church the deuill raignes If thou obeyest not Christ but the deuill how art thou Christs Nay how art thou not the deuils Quest You say that the Church is a company of such which are Predestinated to Eternall Life What meane you by Predestination Ans By Predestination of men I meane the Eternall purpose of God concerning Man-kind fallen and corrupted whereby for the setting forth of his glory he appointed some to Saluation with the meanes whereby they should obtaine the same which is called Election and some to damnation 1. Thess 5.9 which is called Reprobation Rom. 9. throughout the chapter Quest What is Election Ans Election is the most free and Eternall Counsell of God Luk. 10.20 Rom. 8.30 9.11 11.5.2 Pet. 1.10 Eph. 1.2.3.4 whereby hee chooseth some which were falne in Adam and Predestinateth them to Grace and Glory by Iesus Christ Quest What is Reprobation Ans It is the most free Counsell of God whereby hee determined not to chuse Rom. 9.21.22.2 Pet. 2.8 Iude 4. but to passe by some fallen in Adam and to leaue them in their guiltinesse and corruption and in the end to condemne them for their sinnes Q Do you then thinke that men were ordained to life or death before they were borne Ans Yes verily that I do Quest Doth not this bring in a neglect of all godlinesse Rom. 9.11 and make for them which say If I be predestinated to life I shall be saued whatsoeuer I do if to death I shall bee damned in like manner therefore I will liue as I list Ans God forbid For wee teach that men are not onely predestinated to the end but also to the meanes They which are ordained to Life being also ordained to Grace whereby they obtaine it and they that are ordained to death being also ordained to be left in their corruption that they may be damned Ephe. 1.4 Expl. That there is Predestination which is an ordaining of a thing to this or that before it be extant appeares in the doctrine of the Prouidence of God And that it is to be referred to men in the
also best stoppeth the mouth of Reprobates and taketh away all reasoning from them as was said when they must acknowledge that there was matter in them 〈◊〉 reprobation by the fall of Adam So doth this best set forth the rich grace of God to the Elect the vessels of Mercy then they shall consider that there was 〈◊〉 in them deseruing Reprobation And me thinkes when I consider that 〈◊〉 are elected in Christ it must néedes follow that they are to be considered salin for Christ presupposeth sinne which Christ was to satisfie for the elect For the second Proposition that God considered not man good is plaine because all promises of Gods eternal fauour both before the fall and after the same are made in the Scriptures to them which are good either by Creation or Regeneration and which continue in the same To conclude Election and Reprobation may be considered eyther absolutely as that God elected or reprobated these or that he elected or reprobated these and not these If you aske why God elected these I answer that his sole will without any the least respect in the Creature was the cause of it If you aske why God elected these and not those as Iacob and not Esau I answere after the same manner If you aske why God reprobateth these rather then these I answer as before that there is no cause thereof in the Creature but onely in him which is his will If also you shall aske why did God reprobate these I answere that his will also is the onely cause thereof in this sense namely that it was in Gods frée power notwithstanding sinne to elect or not elect to reprobate or not reprobate For God was not compelled by the sinne he considered in man to reprobate him for he might haue elected the same man in Iesus Christ if he had pleased And yet this we adde that in reprobation of these God had respect to mans sinne not actuall infidelity or sinne but originall not as a principall efficient or as a cause first moouing for God might haue not reprobated if he had so pleased but as a cause deseruing reprobatiō or as a necessary condition in the obiect without which GOD will not reprobate any For neither doth God in time deny his grace to any but to those who deserue to be denied neither decrées he before time to deny it but vnto such And whereas some will say An vniuersall cause bringeth forth an vniuersall effect If then sinne be vniuersall why is not Reprobation I answer that an vniuersall cause bringeth forth such effect actually if it be not hindered by a superiour ouer-ruling cause And so I yéelde that it is the natrue of sinne to depriue all of Grace and Glorie Rom. 3.23 and would haue this effect vpon all mankind if God should shew no mercy and the reason it hath not is because God is pleased out of his botomlesse mercie to accept of some and to elect them in Christ Vse 1. Beware of searching too farre into this déepe without the light of the Word The plaine way is the safest and in as much as the Scripture hath more sparingly spoken of Reprobation then Election Doe thou labour more to make thy election sure vpon good grounds then to conceiue euery quiddity of men concerning Reprobation Vse 2. If thou findest vpon good grounds that thou arte elected for euer acknowledge the rich mercy of God vnto thée who wert déepe enough in Adams transgression to be damned if God had not of his frée loue discerned thée therefore let it bind thée to all humilitie séeing thou hast receiued all and all thankefulnesse to him that hath shewed thée such mercy Vse 3. Beware of that damnable speach of profane men who say If I be predestinated and Gods decrée must take effect then I may doe what I will for if I be appointed to saluation I shall be saued and if to damnation I shall be damned whatsoeuer I doe Which is all one as if one should say God hath decréed that I shall liue or die If he hath appoynted life I shall liue though I eate not at all or though I eate poyson if he hath appoynted death t is not eating or not eating will saue me therefore I will either not eate at all or I will eate poison then which collection there can bee nothing more sottish If a man be reprobate he shall certainly be damned doe what he can T is most true But yet remember such an one can nay will doe nothing but that which shall more and more bring his damnation vpon him For the horrible disease of finne not being healed by Christ as it is only in the Elect must néeds bring forth fruit vnto death Indéed if a Reprobate had power to doe good and to repent and yet for all that and doing so he should be damned by the necessitie of Gods will there might be some colour but to reprobate is to be left in originall sinne which is the fountaine of all transgressions and the persons so left are iustly so left because they are left guilty in Adam and can do no good vnlesse God did giue them new grace which he is not bound to doe and they haue deserued not to receiue Likewise if a man be elected hee must néedes be saued not that God hath elected to saue any absolutely without grace but whomsoeuer he hath elected to saue he hath elected also to beléeue and repent that they may be capable thereof For God did as well decrée the meanes whereby we should be saued as that we should be saued which meanes are the merite of Christ effectuall calling Iustification Faith Repentance c. which whosoeuer attaineth may certainely conclude that he is elected and shall be saued as he that wanteth them to the end may certainely conclude that he shall not be saued and therefore neuer was elected Wherefore by the workes of Sanctification make thy Election sure as Peter aduiseth thée 2. Pet. 1.10 Phil. 2.12 c. And make an end of thy Saluation with feare and trembling as Paul councelleth thée Qu. Are then all which are in the Church of God on Earth predestinated to life eternall and effectually sanctified Ans No onely those are predestinated to life Mat. 13.24 25. Mat. 22.10 and effectualy sanctified which are of th'inuisible church many are in the visible which are hypocrites and profane Quest Are there then two Churches one which can not be seene and an other visible which may be seene Ans No there is but one Church which in diuers respects is said to be Inuisible or Visible Mat. 22.18 Rom. 2.28 29. 9.7 Expli Whosoeuer are of the Inuisible Church are holy not all that are of the visible Church which two tearmes of Visible Inuisible are in diuers respects giuen to the Church which is but one euen as if you should say the same man to be inuisible in regard of his soule and visible in regard
the more abhominable for the abuse of the holy Vessells Euen as the holy water of triall was to the suspected wife if shée were faulty mortall and deadly but if not it was a blessing Num. 5.11 Euen so the holie water of Baptisme to such as kéepe their promise in sinceritie bringeth a blessing when to such as liue profanely and feare not God it is euen a water of bitternes vnto death Qu. What is the Sacrament af the Lords Supper Ans The Supper of the Lord is a Sacrament of the New Testament instituted by Christ wherein by the taking and eating of the bread blessed and broken and by drinking the wine being blessed is signified and sealed to vs the Communion of the body of Christ crucified Matth. 28.26 27 28. Luke 22.19 20. 1. Corint 10.16 11.24 25. and his bloud shed for vs vpon the Crosse for remission of sinnes and that being incorporated into Christ by his Spirite wee might be more and more strengthened in assurance of eternall life Explic. The Supper of the Lord is that other honourable Seale of Gods couenant in Christ by whom it was instituted wherein are as in all Sacraments two things First the visible Element or outward signe Second the word For as Augustine saith The Word being added to the Element makes a Sacrament The Element or Signe is Bread blessed broken distributed and eaten and the Wine blessed distributed and drunke of the Church or company present Both those are the outward signe which though they be two materially as they say yet in regarde of the end and forme they are but one Our Sauiour Christ intending the nouriture of the Soule by a similitude of the bodies nourishment which consïsteth in bread and drinke The word is the Promise added to the Signe in these words This is my Bodie which is giuen for you This is my blood which c. together with the commandement in these words Doe this c. The element doth represent the inuisible grace of the which the word speaketh and the Word declareth what the inuisible grace is which is represented and sealed by the Element The outward Signe then in this Sacrament is the Bread and Wine as I haue spoken The inward Grace is the Body and Bloud of Christ giuen and shead for our sinnes and the Spirituall eating and drinking of them whereby is signified our Vnion with Christ by faith by the which we drawe from him Righteousnesse Ioy and eternall life according to an excellent Analogie in this Sacrament Now these two the Signe and the thing signified are vnited by the Word in the lawfull vse of this Sacrament which Vnion is only Sacramentall and relatiue wherby the signe is not changed into the thing signified nor the thing signified contained in vnder or in the place of the Signe but by the Signe the thing signified is represented offered and sealed in the lawful vse to Beléeuers For Grace is not so tied to the Sacrament that whosoeuer partakes of the Signe should also of the thing signified or as none could partake of the thing signified without the Signe For the vnbeléeuers may haue the Lords Bread in their mouthes which neuer haue Christ in their hearts as Beléeuers may taste of the swéetnesse of the Lord in their soules which where it can not be had partake not of the Bread and Wine which are the outward Signe Quest What is required that wee may so partake of this Sacrament at the Lords Table that we may be partakers of the inward Grace of the Sacrament Ans Whosoeuer would come worthily to this Sacrament and to his benefite must first examine himselfe 1. Cor. 11.28 and so eate and drinke Explic. To be worthy and to come worthily to the Lords Table are two diuers things none are worthy of so great mercy yet we come worthily whē we try our selues Which triall is of our faith and repentance Concerning Faith first whether we haue a competent knowledge of the doctrine of the Sacrament and why it was instituted secondly whether we beléeue the pardon of our sinnes by Iesus Christ Concerning repentance whether we haue héeretofore or doe now vnfainedly repent of our sinnes purposing to leade a new life He which comes to the Lords Table without Faith and Repentance comes vnworthily and he which findes them in himselfe euen in their beginnings true Math. 9.12 and 11.28 though small and weake comes worthily for such Christ inuites Question How often would you aduise a Christian to receiue the holy Communion Ans So often as there is occasion offered and liberty granted lawfully to receiue the same 1. cor 11.25 Explic. Baptisme is but once administred as being the sacrament of our new Birth euen as we are but once borne But as being borne we often eate to be nourished and to grow so we are often to communicate and to come to the Lords Table first that we may grow in Faith secondly that we may haue occasion to stirre vp our dulnesse both to consider of and to be thankfull for the death of Christ thirdly that we may testifie our Remembrance of Christ fourthly that we may kéepe Vnity and nourish Charity fiftly that wee may immitate the Apostolicall church who seldome came together without the word prayer breaking of bread almesgiuing Neither will this holy Sacrament grow into contempt through the often vse to the godly Acts 2.42 as we sée in the frequent vse of the word and euen of our daily bread Vse 1. Prepare thy self often to come to the Lords Table if occasion fitly be offered that thou tempt not GOD by neglecting his ordinance appoynted for the confirmation of thy Faith And that thou maist performe his commandement who saith Do this often in remembrance of me And that thou maist shew foorth the Lords death till hee come Consider then is once or twice a yeare enough for thy discharge herein Canst thou so neglect the remembrance of his torments who was bruised for thy sins and which bore thine iniquities who hath deliuered thée from Hell and purchased Heauen for thée by his bloud Thy Sauiour passing out of this world by a most bitter passion for thée commends himselfe to thée and commands thée to remember him and to testifie this and thy thankfulnesse for his death to come often to his Table How then doest thou not shewe thy selfe vngratefull and forgetfull which when occasion is offered churlishly turnest thy backe c. Vse 2. He that eateth and drinketh vnworthily eateth and drinketh Iudgement to himselfe Beware therefore how thou presumest to come to the Lords Table without thy wedding garment without preparation Holy things require holy vsage first labour for faith both to vnderstand what the Mystery is that thou mayst discerne the Lords body and also to receiue the grace that is offered therein which without faith thou receiuest not He that beléeueth hath benefite vnspeakeable by the ordinances of God but without faith all is
to vs in vaine Euen as the euidences of another mans land are nothing auaileable to me but to the Land-holder they are of singular vse So the Sacraments are part of the euidences of a beléeuers hope and seale to him Gods fauour but to vnbeléeuers they seale nothing but their greater condemnation if they repent not Euen as if an vnlearned man open a booke he séeth the letters but is neuer the better and cannot attaine the meaning but a man that is learned readeth and is instructed So an vnbeléener séeth the Bread and Wine and eateth the signe but the beléeuer onely hath the benefite of the thing signified through his faith For the spirituall grace is present not to the signe but to the person beléeuing Euen as Pharoh had a dreame but not the interpretation and as the noble man of Samaria saw the plenty but tasted not of it Euen se vnbeléeuers ignorants vnthankefull for the death of Christ haue the shell but not the kyrnell haue that which goeth into the body not that which blesseth the soule First therefore get faith Secondly repent of thy sins hauing an vnfained and stedfast purpose alwaies hereafted to liue godlily If thou comest with a hungring desire of the righteousnesse of Christ with a broken heart for that which is past and with a holy purpose for the time to come then thou art welcome to thy Sauiour and shalt without faile taste of his swéetnesse but if thou hast béene and yet art a Drunkard a Blasphemer Vncleane Proud Couetous Contentious c and hast not vnfeignedly repented or at least doest not begin to repent For this cause thou art guilty of the body and bloud of Christ being more fit to be at the méetings of Turkes and Infidels then of such as professe Iesus Christ Get therefore Repentance also And testifie this thy repentance not onely by a shew of sorrow and sobriety the day thou comest to the Lords Table but all the dayes of thy life after Many haue I séene which on that day haue gone softly spoken patiently looked sorrowfully behaued themselues grauely which within a day or two haue with the swine returned to the wallowing in the mire and with the dogge to the vomit of their former euill courses But vnderstand thou that euen as when a man hath escaped the danger of some great distemper of surfeit it is not enough for him to kéepe a good dyet a day or two So it is not a dayes obedience or two nor such fits of deuotion which vanish as a flash of lightning that will approue our faith repentance and profession but it is perseuerance in these holy duties when the sauour of the Sacrament remaines with vs all the daies of our life Therfore euen as Daniel was the fairer and better fauoured by his dyet of Pulse so it is required and the Lord erpects that if thou eate drinke at his table thou shouldest be the fairer by it and the better reformed in thy conuersation And if thou béest notwithstanding ill-fauoured that is without Knowledge Faith Repentance Obedience Patience Temperance Charity c. it is a manifest argument that thou hast a foule and corrupted conscience that thou hast receiued vnworthily and so art in danger of the wrath of God Qu. You said that some thinke Discipline to be a note of the true Church What is that Discipline Ans It is that power in the Church by the consent and approbation of the Christian Magistrate whereby by persons fit and lawfully called Constitutions are made 1. Cor. 5.3.4 14.40 both for comelinesse and order in the worship of God and for the censuring of prophane liuers Expl. Though a true Church may bée without this power of Discipline yet bée well without it it cannot both that the ministery of the holy things may with the greatest reuerence and profite be performed and also that the Church may be holy and a maintainer thereof First then because without order things cannot well procéede or continue and God is the God of order the hold that the Church hath power to make Canons and Constitutions but with a thrée-fold restraint First that they be onely about matters Ecclesiasticall Euery man is to kéepe within the compasse of his calling Secondly that as concerning the worship of God they be determinations of circumstances necessary profitable as concerning time place order méetings maner of reading Scriptures c. In all which comelinesse order edification of the Church auoiding of offence are to be respected and such determinations in their owne nature to remaine mutable to be altered as the Magistrate shall sée it make for the good of the Church Thirdly that if there be a Christian Magistrate they be with his consent and authority because the authority of making confirming lawes concerning both the ciuill Ecclesiasticall good of the subiects is principally in the chiefe ciuil Magistrate This order being obserued the Ecclesiasticall things as dispensation of the Word Sacraments and execution of Discipline be handled not by lay persons but by Ecclesiasticall persons onely by the authority of God and the Prince For the other part which concerneth Ecclesiasticall censures this is to be remembred that properly they are not executed by mulcts fines hodily smart imprisonment death such like which are proper to the power of a ciuill Magistrate but by admonition Mat. 20.25 26. 1. Pet. 5.3 reproofe suspension excommunication The highest degrée of Ecclesiasticall censures is excommunication when notorious stubborne offenders are cast out of the Church the parties deseruing this censure being notorioufly prophane and there being extreme danger of offence and of the infection of others by their society In the execution whereof procéeding must be as in the body in the cutting of a member which is when no meanes will recouer it and least it should procure decay to the whole body then to cut it off though it be with griefe Also excommunication is not absolutely to be executed but on the contumacy of the delinquent for the party as a lost shéepe is both carefully to be sought vp if he repent to be with all reioycing loue receiued againe into the fellowship of the Church for the end of excommunication must be first that holy things be not giuen to dogges Secondly Math. 7.7 that the Church may frée herselfe from an euill fame of suffring them which dishonor God Thirdly 1. Cor. 5. 1. Cor. 5.6 lest others be infected Fourthly that such as offend may be ashamed and come to repentance 2. Thess 3.14 1. Cor. 5.5 that their Spirits may be saued in the day of the Lord. And this order of censuring offenders excommunication ought to be perpetuall in the Church because the causes thereof are vniuersal perpetuall which are those foure before mentioned together with the commandement of Christ 1. Cor. 5.4 and Paul testifieth that the incestious person ought to be excommunicated in the