jurisdiction and authority Mat. 20. 19. Joh. 18. 31 32. as likewise to teach us that he appeared willingly and of his own accord before a mortall Judge of whom he was pronounced innocent and yet by the same he was condemned What comfort have you hereof That my Saviour thus suffering not any whit for his own sins but wholly for mine and for other mens sins before an earthly Judge I shall be discharged before the heavenly Judgement seat What did he chiefly suffer under Pontius Pilate He was apprehended accused arraigned mocked scourged condemned and crucified Mat. 26. 27. and 28. chapters What learn you here That he that knew no sin was made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. 1 Pet. 2. 24. Did Christ suffer these things willingly as he suffered them innocently Yes he laid down his life meekly as the sheep doth his fleece before the shearer being obedient even unto the death Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8. Vnto what death was he so obedient Even unto the most reproachfull painfull and dreadfull death the death of the Crosse Mat. 27. 30. 38. Phil. 2. 8. Why was Christ put unto this death of the Crosse Because it was not a common death but such a death as was accursed both of God and man that so he being made a curse for us he might redeem us from a curse due unto us Deut. 21. 23. Gal. 3. 13. What comfort have you by this I am comforted in this because I am delivered from the curse which I have deserved by the breach of the law and shall obtain the blessing due unto him for keeping of the same Why was it requisite that our Saviours soul should be separated from his body Because we were all dead that so he might be the death of death for us 2 Cor. 5. 14 15. Heb. 2. 14. 1 Cor. 15. 54 55. for by sin death came into the world and therefore the Justice of God could not have been satisfied for our sins unlesse death had been joyned with his sufferings How could the death and sufferings of Christ which were but for a short time be a full satisfaction for us which have deserved eternall death Although they were not everlasting yet in regard of the worthinesse of the person who suffered them they were equivalent to everlasting torments forasmuch as not a bare man nor an Angel did suffer them but the eternall Son of God though not in his Godhead but in our nature which he assumed his person Majesty Deity Goodnesse Justice Righteousnesse being every way infinite and eternall made that which he suffered of no lesse force and value then eternall torments upon others yea even upon all the world besides For even as the death of a Prince being but a man and a sinfull man is of more reckoning then the death of an Army of other men because he is the Prince much more shall the death and sufferings of the Son of God the Prince of all Princes not finite but every way infinite and without sin much more I say shall that be of more reckoning with his Father then the sufferings of all the world and the time of his sufferings of more value for the worthinesse of his person then if all the men in the world had suffered for ever and ever What use are we to make of Christs death and passion 1. The consideration hereof may bring us to a sound perswasion and feeling of our sins because they have deserved so grievous a punishment as either the death of the Son of God or hell fire 2. Hereby we reap unspeakable comfort forasmuch as by his stripes we are healed by his bloud washed by his sacrifice God is satisfied and by his death we are saved and redeemed 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8 9 10. 3. We learn from hence to die to our sins and to live henceforth unto him that hath dyed for us Rom. 6. 2. 6. 2 Cor. 5. 15. What befell our Saviour after his soule was separated from his body He was buried Act. 13. 29 30. and went to Hades or as we commonly speak descended into hell Act. 2. 31. Why was it needfull that Christ should be buried 1. To assure us more fully that he was truly dead Mat. 27. 59 60. 94 65 66. Act. 2. 29. 2. That even in the grave the very fortresse of death he might loose the sorrows and bands of death Act. 2. 14. 1 Cor. 15. 55. What is meant by his descending into Hell Not that he went to the place of the damned but that he went absolutely unto the estate of the dead Rom. 10. 7. Eph. 4. 9. What doe you call the estate of the dead That departing this life he went in his soul into heaven Luc. 23. 43. and was in his body under the very power and dominion of death for a season Acts 2. 24. Heb. 2. 14. Rom. 6. 9. What comfort have you by Christs death buriall and lying under the power of death 1. I am comforted because my sinnes are fully discharged in his death and so buried that they shall never come into remembrance 2. My comfort is the more because by the vertue of his death and buriall sin shall be killed in me and buried so that henceforth it shall have no power to reign over me 3. I need not to fear death seeing that sin which is the sting of death is taken away by the death of Christ and that now death is made unto me an entrance into his life Hitherto of his sufferings what is the other part of his satisfaction His perfect righteousnesse whereby he did that which we were not able to doe and absolutely fulfilled the whole law of God for us Ps. 40. 7 8. Rom. 3. 19. 5. 19. Why was it necessary that Christ should as well fulfill the Law as suffer for us Because as by his sufferings he took away our unrighteousnesse and freed us from the punishment due to us for our sins so by performing for us absolute obedience to the whole law of God he hath merited our righteousnesse making us just and holy in the sight of God and purchased eternall happinesse for us in the life to come 2 Cor. 5. 21. Gal. 4. 4 5. 1 Cor. 1. 30. Rom. 8. 3 4. For as we are made unrighteous by Adams sinne so are we made fully and wholly righteous being justified by a man that is God How manifold is the righteousnesse of our Saviour Two-fold Originall Actuall VVhat is his originall righteousnesse The perfect integrity and purenesse of his humane nature which in himselfe was without all guile and the least staine of corruption Heb. 7. 26. Being very man how could he be without sin The course of naturall corruption was prevented because he was not begotten after the ordinary course by man but was conceived in the
It is also called habituall concupiscence which is nothing else but an evill inclination and pronenesse to the transgression of Gods Law which by corrupt Nature is bred with us How is it called in the Scriptures The old man Ephes. 4. 22 Coloss. 3. 9. Sin inhabiting and dwelling in us the Law of sin the Law of the members warring against the Law of the mind the flesh the encompassing sin c. Rom. 7. 23. Gal. 5. 17 24. Heb. 12. 1. Is this to be reputed sinne Yes and a great sin as may appeare by these reasons First because it defileth and corrupteth the whole man soule and body with all their faculties powers and parts as the minde will memory heart affections appetite with all the members of the body which it maketh to be the instruments of evill Secondly it polluteth all our words and works and maketh them all repugnant to the Law of God Thirdly it is the root and fountaine of all our actuall sins from which they grow and spring Fourthly because it continually warreth against the spirit and choaketh and quencheth the good motions of it Gal. 5. 17. 1 Pet. 2. 11. Fifthly because it maketh a man the slave of sinne and Satan Rom. 7. 14 23. Sixthly because it joyneth with the Devill and the World and betrayeth us to their tentations Eph. 2. 2 3. Seventhly because it is an uncurable evill seeing it so hangeth upon us that we cannot shake it off Heb. 12. 2. Eighthly because it is but the more irritated by the Law of God which should suppresse it Rom. 7. 8. Lastly because it maketh us children of wrath and liable to everlasting condemnation although dying in childhood we should never commit any actuall transgression For death and damnation raigned even over them which had not sinned after the similitude of Adam that is by actuall transgression Rom. 5. 14. But doth this Commandement extend to the prohibition of Originall sin in the whole body and all the parts of it No for it forbiddeth sins committed against our Neighbours only like all other Commandements of the second Table as appeareth by the words themselves and the Apostles epitomizing of this whole Table in those words Thou shalt love thy neighbour as thy selfe Rom. 13. 9. And therefore all originall injustice wicked inclinations thoughts and affections are here only forbidden as they respect our neighbours and are opposite to charity but as they respect God and are repugnant to the love of him they are forbidden in the first Table What are actuall Concupiscences They are evill motions which are repugnant to charity What are the kinds of them They are either such as are vaine and unprofitable or such as are hurtfull and pernicious How are they unprofitable So farre forth as they fasten mens minds to earthly things and thereby withdraw them from heavenly In what respects are they hurtfull First because they are instruments of sin as they are fit objects to every sin in its kinde For if any objects are offered to the minde or senses which self-love causeth them to thinke to be profitable pleasant and desireable concupiscence presently apprehendeth and catcheth at them to satisfie worldly lusts Secondly They choake the seed of the Word in the hearts of carnall men Mar. 4. 19. Thirdly They make men insatiable knowing no end or measure in pursuing worldly things Fourthly They cast men headlong in whom they raigne into sin Eph. 2. 3. and give them up to vile lusts and a reprobate mind Rom. 1. 24. Psal. 81. 12. Fifthly They fight against the soule and if they overcome bring it to destruction 1 Pet. 2. 11. How many wayes are these motions evill Two wayes either in respect of the phantasie and cogitations of the minde or in respect of the affections and imaginations of the heart When are the thoughts evill Then and so far forth as they sollicite and encline us unto evill Why doe men thinke that thoughts are free and not to be charged upon men or called to account Foolish men thinke and say so but the Scriptures say otherwise and affirme them to be sins Prov. 24. 9. as being repugnant to charity 1 Cor. 13. 5. and therefore forbid them Deut. 15. 9. injoyne us to confesse them and to crave pardon for them Isa. 55. 7. Acts 8. 22. and though we sleight them yet God taketh notice of them Psal. 94. 11. 1 Chron. 28. 9. Ezek. 11. 5. Psal. 139. 2. yea he hateth evill thoughts as abominable Prov. 15. 26. Zach. 8. 17. and severely punisheth them as we see in the example of the old world Gen. 6. 5. and 8. 21. How are these evill thoughts injected Either by Satan or else arise from originall concupiscence and both of them either waking or sleeping How are they injected by Satan Either immediately by himselfe 1 Chron. 21. 1. John 13. 2. Luke 9. 46 47. or mediately by his instruments as of old by the serpent And that he may the more easily insinuate into his minde whom he tempteth he often suborneth those that are nearest and dearest unto us to be his instruments as we see in the example of Jobs wife and Peter Iob 2. 9. Math. 16. 23. But are these tentations to be reputed our sins Not if we repell and extinguish them as fire in water for Christ himselfe was tempted yet without sin Heb. 4. 15. But if we admit them and doe not presently reject them they infect our minds and hearts with their poison and become our sins How else doe evill thoughts arise in us From our naturall corruption and habituall concupiscence Luke 24. 38. Gen. 6. 5. Math. 15. 19. 2 Cor. 3. 5. And these thoughts arise in us either waking or sleeping How are these motions evill in respect of the affections of the heart These though they have not the consent of the will to act them yet are they sinfull in respect of the sins which arise from them of which also they are the first degrees as we see in the first boyling of anger in the heart and of lust and uncleane motions which proceed from the defect of that charity and purity which God requireth in us and afterwards produce the acts of murther and fornication when the will consenteth unto them Mat. 5. 22 28. Are there no degrees of these evill affections and perturbations of the heart Yes for they are to be considered either in their first beginnings as they are the first motions of concupiscence by which the minde is first withdrawne from its rectitude and then the heart suddenly affected Or else when by the pleasure and delight in those first motions they are tickled and inticed to retaine them still that they may enjoy a greater and more full measure of delight What followeth this pleasure thus retained and continued in the mind and heart Consent to the acting of the sin which in Gods sight is all one with the sin it selfe seeing he reputeth the will for the deed
the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to
fall by sin from their first blessed estate Matth. 18. 18. Whence commeth this Not from their own nature which was subject to mutability but from Gods mercy for seeing those Angels are elect of God 1 Tim. 5. 21. it followeâ—h of necessity that they are kept and upholden only by his grace and mercy whereupon his election is grounded Now for the employment of these Angels what are you to note therein Their apparitions and the offices which they perform In how many sorts have Angels appeared In as divers as it pleased God to send them but specially in two namely in visions and true bodies What mean you by Visions Their appearing in some extraordinary sort to the mind and inward senses either in the night by dreams as to Joseph Matth. 2. 13. or in the day by some strange shows as they did to the Prophets Zach. 2. 3. How manifold was their apparition in body In the true bodies either of men or of other creatures What examples have you of their apparition in the bodies of men Gen. 19. 2. two Angels beside Christ appeared to Abraham so did two likewise to the Apostles Act. 1. 10. and Gabriel to the Virgin Mary Luk. 1. 26. Were these bodies of living men who had souls or bodies created upon occasion They were bodies extraordinarily created upon that occasion by God having no souls but the Angels to give them motions and after were dissolved by God to nothing having neither birth nor buriall Did they move from place to place in these bodies Yes and did many other actions proper to man the Angels appearing to Abraham did truly eat and drink though without need the Angels did truly speak and touch Lot pulling him but these actions were done by them in an extraordinary speedinesse and manner more then any man can doe Have Angels ever appeared in the bodies of other creatures Yes for therefore are they called Cherubims of creatures that have wings Satan spoke in the body of a serpent to Evah and so to the Heathen in sundry other creatures With what feeling did the godly finde the apparition of the Angels Many times with great fear and terror as may be seen in Daniel 7. 7 8 9 10 c. which was caused by the small glimpse of glory that God vouchsafed to them which man for his sin could not bear What learn we by that To know our misery and corruption and that in comparison of Gods appearing we should be ready to turn to dust How many are the Offices the good Angels perform Twofold First in respect of God Secondly in respect of the creatures How many are their duties concerning God Three 1. They doe continually praise and glorifie God in Heaven 2. They do always wait upon the Lord their God in heaven to expect what he would have them doe 3. They knowing his will doe put it in execution How manifold are their duties concerning the creatures Twofold either generall in respect of all the creatures or speciall in respect of man What is the generall dutie That they are the Instruments and Ministers of God for the administration and government of the whole world What are the Offices which they perform towards Man They are either in this life or in the life to come How manifold are the Offices which they perform towards man in this life Twofold either such as respect the godly the procuring of whose good is their speciall calling Heb. 1. 14. Mat. 4. 11. Ps. 104. 4. or such as respect the wicked How many good Angels hath every one attending upon him in this life hath he one alone or hath he many That is as the glory of God and the necessity of the Saints requireth sometimes there doe many attend upon one sometimes one upon many What are the good offices which the Angels perform towards the godly in this life They are used as Instruments 1. To bestow good things upon them 2. To keep them from evill How manifold are those good things which by the ministery of the Angels are bestowed upon the godly They partly concern the body partly the soul. What are the good things that concern the body 1. They are used as Instruments to bestow things needfull for the preservation of it and to bring necessary helps to men in their distress as to Elias and Hagar 2. They are appointed of God to be as a guard and garrison unto his children to comfort and defend them walking in their lawfull callings Psal. 34. 7. 91. 11. 3. They give an happy successe to them in the good things they go about Gen. 24. 7. 40. ver 4. They are appointed as watchmen over the Saints that by their presence they might keep their bodies in shamefastnesse holinesse and purity 1 Cor. 11. 10. What are the good things of the soul which the Lord doth bestow upon the Saints by the ministery of the good Angels 1. To reveal the will of God to them and to inform them in things which he would have done Act. 10. 5. 2. To stir up good motions in their hearts 3. To comfort them in sorrow as Christ was comforted being distressed in soul Luk. 22. 43 44. and Paul Acts 27. 23 24. 4. To rejoyce at the conversion of the Saints Luk. 15. 10. How manifold are the evill things from which the good Angels doe keep the godly They likewise doe partly concern the body partly the soul. What are the evils of the body They are either without or within us From what evils without us are we preserved by the ministery of the Angels 1. From those dangers that one man bringeth upon another 2. From those that they are subject unto by reason of wilde beasts 3. From those evils whereunto we are subject by reason of other creatures without life 4. They doe not only preserve the bodies of the Saints but also all things that are theirs as their goods wife children and families What are the evils within us from which the Angels doe keep us First sicknesse Secondly famine Thirdly death VVhat are the evils of the soule from which the Angels doe keep us From sin and that two ways 1. By their continual presence 2. By their power What are the actions which the good Angels perform towards wicked men in this life 1. They restrain and hinder them from many wicked things which they would bring to passe 2. They execute judgements upon the wicked and punish them for their sins committed 2 Kings 19. 35. Gen. 19. 11. What are the offices which the good Angels are to perform towards man after this life First they carry the souls of the godly being separated from the body with comfort into heaven as Lazarus Luk. 16. 22. and thrust the wicked into hell Secondly they wait upon Christ at the day of Judgement to gather all the faithfull unto him and to separate the wicked from among them Matth. 24. 31. 51. and to rejoyce at the sentence which he shall give Are we
as most men think it to be What breaches of the first Commandement may be observed in this transgression First infidelity whereby they doubted of Gods love towards them and of the truth of his word Secondly contempt of God in disregarding his threatnings and crediting the word of Satan Gods enemy and theirs Thirdly hainous ingratitude and unthankfulnesse against God for all his benefits in that they would not be beholding unto him for that excellent condition of their creation in respect whereof they ought unto him all fealty but would needs be his equall Fourthly curiosity in affecting greater wisdome then God had endued them withall by vertue of their creation and a greater measure of knowledge then hee thought fit to reveale unto them Fiftly intolerable pride and ambition not onely desiring to be better then God made them but also to be equall in knowledge to God himselfe and aspiring to the highest estate due to their Creatour How did our first parents break the second Commandement Eve by embracing the word of the Devill and preferring it before the word of God Adam by hearkning to the voyce of his wife rather then to the voyce of the Almighty Gen. 3. 17. What were the breach of the third First presumption in venturing to dispute of Gods truth and to enter in communication with Gods enemy or a beast who appeared unto them touching the word of God with whom no such conference ought to have been entertained Secondly reproachfull blasphemy by subscribing to the sayings of the Devill in which he charged God with lying and envying their good estate Thirdly superstitious conceit of the fruit of the tree imagining it to have that vertue which God never put into it as if by the eating thereof such knowledge might be gotten as Satan perswaded Fourthly want of that zeale in Adam for the glory of God which he ought to have shewed against his wife when hee understood shee had transgressed Gods Commandements How was the fourth Commandement broken In that the Sabbath was made a time to conferre with Satan in matters tending to the high dishonour of God If it be true that on that day man fell into this transgression as some not improbably have conjectured for at the conclusion of the sixth day all things remained yet very good Gen. 1. 31. and God blessed the seventh day Gen. 2. 3. Now it is very likely Satan would take the first advantage that possibly he could to entrap them before they were strengthened by longer experience and by partaking of the Sacrament of the tree of life whereof it appeareth by Gen. 3. 22. that they had not yet eaten and so from the very beginning of man became a manslayer John 8. 44. Shew briefly the grounds of the breach of the Commandements of the second table in the transgression of our first parents The fifth was broken Eve giving too little to her husband in attempting a matter of so great weight without his privity and Adam giving too much to his wife in obeying her voyce rather then the Commandement of God and for pleasing of her not caring to displease God Gen. 3. 17. The sixth by this act they threw themselves and all their posterity into condemnation and death both of body and soule The seventh though nothing direct against this Commandement yet herein appeared the root of those evill affections which are here condemned as not bridling the lust and wandring desire of the eyes as also the inordinate appetite of the tast Gen. 3. 6. in lusting for and eating that onely fruit which God forbad not being satisfied with all the other fruits in the garden The eighth first laying hands upon that which was none of their own but by a speciall reservation kept from them Secondly discontent with their present estate and covetous desire of that which they had not The ninth judging otherwise then the truth was of the vertue of the tree Gen. 3. 6. and receiving a false accusation against God himselfe The tenth by entertaining in their minds Satans suggestions and evill concupiscence appearing in the first motions leading to the forenamed sinnes Thus much of our first parents sinne and the causes thereof Now let us come to the effects of the same shew therefore what followed in them immediately upon this transgression Three fruits were most manifest namely guiltinesse of conscience shame of face and feare of Gods presence Did any punishment follow upon this sinne Sinne guiltinesse and punishment doe naturally follow one upon another otherwise the threatning that at what time soever they did transgresse Gods Commandement they should certainly dye should not have taken effect Declare how that threatning took effect They were dead in sinne which is more fearfull then the death of the body as that which is a separation from the favour of God for there came upon them the decay of Gods glorious image in all the faculties of their soule and also a corruption of the powers of their body from being so fit instruments to serve the soule as God made them and this in them is signified by nakednes Gen. 3. 7. And in their children called originall sin Then there issued from thence a streame of actuall sinnes in the whole course of their life which appeared in Adam even upon his fall by his flying from Gods presence and affirming that it was his nakednesse that made him flye his excusing of his sin and laying it on the woman c. By sin an entrie being made for death Rom. 5. 12. they became subject to the separating of the soul from the body which is bodily death and of both from God which is spirituall death signified by expelling them out of Paradise and debarring them of the sacramentall tree of life Gen. 3. 22. c. And thus by the just sentence of God being for their sin delivered into the power both of corporall and of eternall death they were already entred upon death and hell to which they should have proceeded untill it had been accomplished both in body and soule in hell with the Devill and his Angels for ever if the Lord had not looked upon them in the blessed Seed For the fuller understanding of the things that immediatly followed the transgression of our first parents let us consider more particularly what is recorded in the 3d. ch of Gen. And first shew what is meant by that in v. 7. that their eyes were opened they saw themselves naked were they not naked before and having the eye sharper then after the fall must they not needs see they were naked It is true howbeit their nakednesse before the fall was comely yea more comely then the comeliest apparell we can put on being clad with the robe of innocency from the top of the head unto the sole of the foot wherefore by nakednesse he meaneth a shamefull nakednesse both of soule and body as the Scripture speaketh elsewhere Rev. 3. 17 18. Exod. 32. 25. What
after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as
whether it be in good or evill 2 Cor. 8. 12. Mat. 5. 28. Why then it seemeth that it were as good for a man to act sin as to consent to the acting of it Not so For though they be both sins the one as wel as the other yet not equall and in the same degree but as the one is more hainous then the other and more defileth the conscience so maketh it a man liable to a deeper degree of hellish condemnation You have spoken of the degrees of evill affections now shew what are the kindes They are either concupiscible about things affected and desired or irrascible about things which they abhor and shun as suddain and rash anger and the first motions of envy c. How are the concupiscible distinguished By the Objects for it is either the lust of the eyes the lust of the flesh or the pride of life 1 John 2. 15. all which are forbidden in the first Commandement as they are repugnant to the love of God and in this Commandement as they are opposite to the love of our neighbours and so farre forth as they are more secret and covert and the first motions of concupiscence and the first principles and degrees of the sins against our neighbours forbidden in the other Commandements You have shewed what concupiscence is in the generall now shew what it that speciall kinde of it which is here expressely forbidden The concupiscence of the eyes which is varied and diversified by the removing of divers objects But why is this rather forbidden then any other kinde Because it is the worst of all and most pernicious and therefore fittest to comprehend under it all the rest as it is done in the other Commandements But why is it the most pernicious First because it is the root of all the vices forbidden in the other Commandements either in begetting or nourishing them Secondly because it extinguisheth charity towards God by turning the heart from him after earthly things Ephes. 5. 5. Col. 3. 5. and towards our neighbours by disposing mens hearts to cruelty lust and covetousnesse and making them averse to charity mercy and Christian beneficence Thirdly because it is unsatiable Eccles. 4. 8. Fourthly because it is unquiet and restlesse vexing the covetous minde and heart as it were hellish furies 1 Tim. 6. 10. 1 Kings 21. 4. Fiftly because it is joyned with selfe-love and envy Lastly because it betrayeth men unto Satans tentations to their destruction 1 Tim. 6. 9. But is all concupiscence here forbidden as unlawfull No but that onely which is repugnant to charity towards God and our neighbours that which is inordinate and that which by unlawfull meanes seeketh to be satisfied and tendeth to an evill end James 4. 3. Finally that which is either immoderate having no bounds or else unjust coveting that which is another mans against their will and profit What are the objects which are here removed They are infinite and innumerable but for examples sake hee insisteth upon some which men more usually and ardently covet after What meaneth he by the house of our neighbour Both his place of habitation and his family Genesis 17. and last For a house is necessary to him that hath a family which convinceth them of a great sin that for every slight cause thrust their Tenants out of their houses Esa. 5. 8. What are the parts of the Family here numbred The wife servant maid c. The wife of another must not be coveted for such is the union in marriage between man and wife that it is unlawfull to covet another mans wife not onely to commit adultery with her but to enjoy her for his own though by lawfull meanes and after the others death What are the other parts of the family Servants men and maidens whom we are here forbidden to covet or to use any meanes to entice them from their masters to come to us For though this were a greater sinne among the Iewes because they had a propriety in them their servants being part of their goods yet it is a sinne also amongst us as being against charity and the common rule of Iustice which enjoyneth us to let every one have his owne and to do to another as we would have him doe unto us What other things doth this Commandement forbid to covet Our neighbours Oxe or Asse which are here named to comprehend all other goods immoveable or moveable because they are of most necessary use for mans life And lest we should think it lawfull to covet any other thing not here named he includeth all in the last words Nor any thing that is thy Neighbours whether it bee for necessity profit or delight What doe you further gather from hence First that those things are our Neighbours which God hath given him Secondly that by this gift of God every man hath a propriety and distinct right in that he possesseth by vertue of this tenure Thirdly that he ought to be contented with that portion which God hath given him and not to covet another mans and consequently that the Doctrine and practice of the Familists is erroneous and wicked You have spoken hitherto of the Negative part now shew what is the Affirmative Here is commanded a pure charitable and just heart towards our neighbours 1 Tim. 1. 5. unto which though none can attaine in a legall perfection yet ought all to desire and aspire unto it Wherein doth this purity consist In two things First in originall justice and internall perfect charity in which wee were created Secondly in spirituall concupiscence What is originall Justice Not onely an exact purity from all spots of unrighteousnesse but also a disposition to performe cheerefully all offices of Charity and Iustice. What is spirituall Concupiscence It containes two things First good motions of the Spirit Secondly a fight of the Spirit against the lust of the Flesh. What are those good motions of the Spirit Charitable and just motions thoughts desires and affections that all which we think or desire may be for our neighbours good And this wee must doe frequently and constantly What is the fight against fleshly lusts When as being regenerate and assisted by Gods Spirit we make warre against the flesh and the lusts thereof and in all we may labour to mortifie crucifie and subdue them because they make warre against our soules and spirituall part Gal. 5. 17. 1 Pet. 2. 11. Rom. 7. 23. What are the meanes moving and enabling us to performe the duties required in this Commandement They are either generall and common or else more speciall and proper What are the generall meanes Such as tend to the conserving of the heart in purity that it may shun all sinfull concupiscence As first to walke with God and so to demeane our selves at all times and in all things as being alwayes in his presence who searcheth the heart and reines Secondly to observe and set a watch over our hearts Prov. 4.
the confirmation thereof or a reason of the perswasion that they are forgiven What is the summe of this Petition That we may be justified and be at peace with God that God giving us a true knowledge and feeling of our sins would forgive us freely for his Sons sake and make us daily assured of the forgivenesse of our sins as we are privy to our selves of the forgivenesse of those trespasses which men have offended us by Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13. What is meant here by debts The comparison is drawne from debters which are not able to pay their creditors to whom all we are compared for that we have all sinned Therefore by debts we must understand sins as Saint Luke expoundeth the metaphor and that not in themselves as breaches of the Law of God for who would say that we owe and are to pay sin unto God but with respect to the punishment and satisfaction due to Gods justice for the offence of sin For our debt being properly obedience whereto we are bound under penalty of all the curses of the Law especially eternall death Rom. 8 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond wherby the penalty became our debt and is daily increased in us all by sinning Luke 13. 4. Mat. 18. 24 c. Rom. 6. 23. What learne you from hence Here hence two things are implyed One a franke and humble confession that we have sinned both originally and actually Another that there is no power in us to make satisfaction for our sins What use is there of Confession Great for that we have naturally a senselesnesse of sin or else being convinced thereof we are ready to lessen it and make it light the contrary whereof appeareth in the children of God 1 John 1. 8 9. Psal. 32. 3 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19 20. Psal. 51. 3 4 5 6. Acts 22. 3 4 5. 1 Tim. 1. 13 15. How can a man confesse his sins being not knowne and without number Those that are knowne we must expresly confesse and the other that are unknowne and cannot be reckoned generally Psal. 19. 12. How appeareth it that we are not able to pay this debt Because by the Law as an obligation every one being bound to keep it wholly and continually Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once and in the least point maketh us debtors presently as having forfeited our obligation there is no man that can either avoid the breach of it or when he hath broken it make amends unto God for it considering that whatsoever he doth after the breach is both imperfectly done and if it were perfect yet it is due by the obligation of the Law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied The reward of it which is everlasting death both of body and soule Rom. 6. 23. the greatnesse and also number whereof is declared by the parable of ten thousand talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometime able to make some satisfaction especially if hee have day given him No and therefore we are compared to a child new borne red with bloud and not able to wash himselfe nor to help himself Ezek. 16. 4 5. And to captives close shut up in prison and fetters kept by a strong one Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our deliverance out of the power of Satan as that a poore Lamb should deliver it selfe from the gripes and pawes of a Lion What is the meanes to free us from this debt By this petition Christ teacheth us that being pressed with the burden of our sin we should flee unto the mercy of God and to entreat him for the forgivenesse of our debt Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation that in Law it be not available against us In which respect the preaching of the Gospel is compared to the yeare of Iubile when no man might demand his debt of his Brother Luke 4. 19. How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the onely ransome for sin contrary to the Papists who confessing that originall sinne is taken away by Christ in Baptisme doe teach that we must make part of our satisfaction for our actuall sin and therefore some of them whip themselves as if their bloud might satisfie for sinne which is abominable to think What doe you then understand here by forgivenesse Such remission as may agree with Gods justice which will not endure him to be a loser wherefore it is forgivenesse of us by taking paiment of another Job 33. 24. even of our surety Iesus Christ in our behalfe 1 John 2. 2. What meane you by saying Vs and Ours We include with our selves in this petition as many as are in Christ enabled by a true faith to lay hold on him and to plead his paiment and satisfaction Psal. 130. 7 8. 51. 18. Doe we here pray for the sinnes of this day as before for the bread of this day Not onely for them but also for all that ever we have done at all times before to the end that we might be the further confirmed in the assurance of the remission of all our sins What is further to be considered in this Petition That as in the former by Bread more was understood so here under one part of our Iustification to wit the remission or not imputation of sins unto death by meanes of the satisfaction of Christs sufferings we doe also conceive the other part which is the imputation of his holinesse unto life eternall as implyed under the former and inseparably annexed thereto For as Christ hath taken away our sins by suffering so he hath also cloathed us with his righteousnesse by fulfilling of the Law for us Dan. 9. 24. 2 Cor. 5. 21. What doe we then aske of God in this Petition Six things viz. 1. Grace feelingly to know and frankly and tremblingly to confesse without excuse or extenuation the great debt of our sins Psal. 51. 3. and our utter inability to satisfie for the same or for the least part thereof Psal. 103. 3. 142. 2. 2. That God would bestow upon us Christ Iesus and for his sake remove out of his sight all our sins and the guilt and punishment due unto us for the same 3. The power of saving faith Luke 17. 5. to lay hold on the meritorious sufferings and obedience of our Lord Iesus Christ unto our full Iustification Esa. 53. 5. 4. The Spirit of prayer that with griefe and sorrow for our sins wee may crave pardon for our
of God is to bee had partly by his Works namely so much as may serve to convince man and make him unexcusable Rom. 1. 19 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures which therefore are called his Testimonies Psal. 119. 14. because they testifie of God Joh. 5. 39. what hee is and how hee will bee served of us Lastly that forasmuch as all that is writen in the Word of God is writen for our instruction and learning Rom. 15. 4. therefore we being prepared by true Prayer sanctified by Faith and seasoned with the Spirit of sobriety and humility may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God What is the first point of Religion that wee are taught in the Scriptures That there is a God Why doe you make this the first point Because the Scripture saith hee that commeth to God must beleeve that hee is Heb. 11. 6. Have any called this into question at any time Yea so saith the Prophet David but hee sheweth also that it was by wicked proud and foolish men Psal. 14. 1. whose lives were nothing else but abomination and corruption Psal. 10. 4. What pretence of reason might they have for this wicked imagination Because no man ever saw God yet by which foolish argument they may deny also that there is any wind or that man hath a soule for no man yet ever saw them But how come you to perswade your selfe that there is such a God Beside infinite testimonies of the Scriptures as Gen. 1. 1. Psal. 19. the common consent of all Nations approveth this Truth who rather worship any God or gods then none at all and though man by nature doth desire to bee exalted and in respect of himself despiseth all other creatures as Wood and Stone yet when a peece of wood is framed out like a man and set in the Temple and man conceiveth an opinion that it is a God hee falleth down and worshippeth it Esa. 44. 15. 17. How then commeth it to passe that the wicked say there is no God Psal. 14. 1. First though upon a sudden passion they may seem to say so as the Devill laboureth to tempt them yet their very Conscience after doth check them Secondly they deny rather Gods providence then his beeing as appeareth by Psal. 10. 4. 11. What other reasons have you to prove that there is a God Gods works of Creation and Providence both ordinary and extraordinary For first the glorious frame of the World the Heavens and the Earth and the Sea and all that is in them must needs argue that their Maker was God Rom. 1. 19 20. Act. 14. 17. Zach. 12. 1. it being evident that the world could not bee made by the Creatures that are in it neither could it make it self as when a man comes into a strange Countrie and sees faire and sumptuous buildings and findes no body there but birds and beasts hee will not imagine that either birds or beasts reared those buildings but hee presently conceives that some men either are or have been there The Creation of the Soule of man indued with Reason and Conscience doth specially prove the same Zach. 12. 1. The preserving of things Created together with the wonderfull and orderly government of the world Day and Night Sommer and Winter c. manifestly convince the same For example Bread is no better in it self then Earth yet man is preserved by Bread and if hee eate Earth hee dyeth the reason whereof must bee attributed to the blessing of God giving to the one force and power to nourish more then to the other By the order of causes even the heathen men have found out that there must bee a God seeing that of every effect there must needs be a Cause untill we come to the first Cause which is the universall Cause of the being of all things and is caused of none If we shall observe in Gods Works an infinite multitude a wonderfull variety Psal. 104. 24. as amongst so many millions of men never a one like another in the compasse of the face a most constant order a seemly agreement and an endlesse continuance or pleasant intercourse of things comming and going and what exceeding Majesty is in them we must needs attribute these things to a God The consciences of wicked men after sin are perplexed with feare of being punished by some supreme Judge who disliketh and detesteth dishonest things and exerciseth judgements upon the mind which maketh the most ungodly miscreants will they nill they to acknowledge and tremble at him c. Rom. 2. 15. Esa. 33. 14. 57. 20 21. 66. 24. Psal. 14. 5. 53. 5. for a man that commits any sin as murder fornication adultery blasphemy c. albeit he conceale the matter never so close Gen. 38. 10. 13 14. that no man living know of it yet oftentimes he hath a griping in his conscience and feares the very flashing of hell fire which is a strong reason to shew that there is a God before whose Judgement seat he must answer for his fact There is a devill that suggesteth a temptation against God into the mindes of men and sometimes also really possesseth their bodies which is a sufficient argument to prove that there is a God The death of the wicked with Gods apparent Judgements upon them besides the terrour of their conscience and the dreadfull punishment executed even in this world upon many Atheists that have laboured to deny it Psal. 58. 10 11. prove that there is a God this is Davids argument Psal. 9. 16. The same appeareth by the rewards of the godly and the mercifull preservation of those the trust in God above and against naturall means By the wonderfull miracles which God hath wrought for his Church By the foretelling of things to come so many thousand yeers before they were accomplished By the divers revelations he hath made of himself to men as to Adam Noah Moses c. This ground being now laid that there is a God what doth Christian Religion teach us concerning him It informeth us first concerning his nature Act. 8. 12. Secondly concerning his Kingdom and that respectively as they have relation one to the other Act. 28. 23. What is to been known concerning his nature First vvhat his Essence is secondly to whom or what persons it doth belong In the first he is considered in his unity in the second in the Trinity the former whereof in the Hebrew tongue is noted by the singular name of Jehovah betokening the simplicity of Essence the latter by the plurall term of Elohim importing a distinction of Persons in the God-head Can wee understand what the Essence of God is Very imperfectly for all nature is not able to teach us what God is in himself neither can man in nature comprehend him Job 36. 26. 1 Tim. 6. 16. Why is not all nature able to teach
and whereas a man willeth a member of his body to be cut off we may rather call it a permission then a willing and yet a vvilling permission You have shewed how many ways sin is to be considered how many things are to be considered in every sin and how we are said to will a thing Now let me hear what you say to the matter in question that is whether God doth will sin or no Before I answer directly to your question I think it is not amisse to shew what every one must carefully take heed of in answering to this question for in answering there is danger Let me hear what dangers must be avoided in answering There are two and every one must avoid them and sail between them as between two dangerous rocks The first is this we must take heed lest we make God the author of sin by affirming that he willeth sin as the Libertines do as Adam did Gen. 3. 12. for that were the next vvay not only to put off our sins from our selves and lay them upon God but also to cast off all conscience of sin and all fear of God then the which nothing can be more blasphemous against God and pernicious to our selves What is the second thing to be avoided The other is this we must take heed that we affirm not any evill to be in the world which God knoweth not of or whether God vvill or no for that vvere to deny Gods omnipotency and al-knowledge These are two dangerous rocks and heresies indeed but now I expect a direct answer to the question That cannot be at once but by going from point to point according to our former distinction of sin and vvilling Very well then declare first of all what things God doth properly will which of themselves are to be willed God doth first and chiefly vvill himself that is his own glory and Majesty as the end for vvhich all things are and this he is said to vvill properly that is he loveth it advanceth it and delighteth in it and to this purpose serve all those Scriptures vvhich command us to sanctifie his name and to adore his glory as in Esa. 48. 11. Pro. 16. 4. Rom. 11. 36. Besides himselfe he doth properly vvill all other things vvhich he made and vvhich he doth himself insomuch as he doth approve them and love them as appeareth by these places following God saw all that he made and it was good and therefore gave a Commandement that one should preserve another by multiplying and encreasing Again it is said whatsoever the Lord will that he doth therefore whatsoever he doth that he wils and although he hateth evill yet he doth properly will and love that good which commeth of evill that is his own glory and the salvation of his people Whether doth God will punishments or no Yea his will is the first and efficient cause of all punishment which is proved by this reason and argument every good thing is of God every punishment being a work of justice is a good thing therefore every punishment is of God and he doth will it What say you to the words in Ezekiel 18. 23. 32. I will not the death of a sinner That place is to be understood onely of the elect for properly indeed God doth not will their death and therefore to keep them from death meaning eternall death he giveth them repentance Whether doth God will sin as it is a punishment of sin that went before Yes he doth and it usuall with God to punish one sin with another as for example the hardning of Pharaohs heart was a sin in Pharaoh and God brought it upon him not as a sin but as a punishment of his former sins You say that in every sin is an action or deed which is either inward or outward whether doth God will that or no So far forth as it is an action only God doth will it but not the corruption deformity of the action for in him we live move and have our beeing Acts 17. 28. But whether doth God will sin properly as it is a transgression of the law and a corruption in the action or no No he doth not neither can be for it is against his nature and to this effect serve these places of Scripture following Psal. 5. 5. Heb. 1. 15. 1 Joh. 1. 4. and reason doth confirm it many vvayes for looke vvhat God doth vvill properly he loveth and alloweth it but God hateth and damneth sin as the Scriptures vvitnesse and therefore he doth not vvill it properly Zach. 8. 17. Again he hath sent his Son to take away the sins of the vvorld and to destroy the vvorks of the Devill therefore he doth not vvill them Lastly if God should properly vvill sin then he must be the author of sin but he is not the author of sin for the Scriptures doe never attribute sin unto God but unto the devil unto men Ro. 9. 14. 1 Ioh. 2. 16. But although God doth not properly will sin yet he doth willingly permit sin doth he not Yes but for the better understanding how God doth permit sin vve must consider hovv many vvays or in hovv many senses one is said to permit a thing and that is three vvays To permit is sometime of two good things to grant that vvhich is lesse good although it vvere against our vvill as for example a man vvould bring up his son in learning rather then in vvarfare or in any other occupation but because his son hath more mind to an occupation then to learning and doth crave of his father to go to some occupation or to be a Soldier rather then a Doctor his father doth grant him his desire but he had rather have him to be a Scholar And this is a kind of permission and suffering but this permission ought rather to be called a will indeed for that which is lesse good yet because it is good he doth will it and approve it and it is a true object of his will and it may be called a permission in respect of that will which had rather have had the greater good And is thus God said to permit sin in this sense No by no means for sin as it is sin hath no shew of good in it which may be compared with a greater good Which is your second way of permitting Sometimes to permit is to grant one evill to goe unpunished that many more grievous evils thereby may be prevented as many times Princes Magistrates are wont to doe and so some do think that God hath granted some sin to be done without danger or threatning of punishment lest more and more hainous mischiefs should ensue And are not you of that mind No God forbid I should for the Apostles rule is both generall and true we must not doe evill that good may come thereof lest we be damned justly therefore no man may by the law of God admit any sin to avoid another
of him before he was how much more now he is What note you thereof That man hath not to boast of his antiquity all the creatures being made before him even to the vilest worm What is to be observed in his creation That here for the excellency of the work God is brought in as it were deliberating with himselfe the Father with the Sonne and the Holy Ghost and they with him the whole Trinity entring into a solemn counsell to make man after their Image Gen. 1. 26. which is not said of any other creature for whereas the other creatures were made suddenly man was as we shall see not so but with some space of time hitherto also belongeth that the Holy Ghost standeth longer upon his creation then upon the rest What learn you from hence That we should mark so much the more the wisdome and power of God in the creation of him thereby to imitate God in using most diligence about those things which are most excellent What parts doth he consist of Of two parts of a body and a soule Gen. 2. 7. Job 10. 11 12. Whereof was his body made Of the very dust of the earth Gen. 2. 7. in which respect the work of God in making him is set forth by a similitude of the potter which of his clay maketh his pots Rom. 9. 21. and the name of Adam is from hence in the Hebrew given unto man to put him in mind not to bee proud nor to desire to be like God which God foresaw he would doe through Satans temptations What learn you from hence That seeing it pleased God to make mans body more principally of the basest Element that thereby he would give man to understand of what base matter his body was framed that so hee might have occasion of being lowly and humble in his owne sight according as the Scripture it self directeth us to this instruction Gen. 18. 27. Jer. 2. 2. 29. What else learn you The absolute authority that God hath over man as the Potter hath over his pots and much more Rom. 9. 21. How was the soul made His soul was made a spirituall substance which God breathed into that frame of the earth to give it a life whereby man became a living soul Gen. 2. 7. Mal. 2. 15. Why is it called the breath of God Because God made it immediately not of any earthly matter as he did the body nor of any of the elements as he did the other creatures but of a spirituall matter whereby is signified the difference of the soul of man which was made a spirituall and divine or everlasting substance from the soul or life of beasts which commeth of the same matter whereof their bodies are made and therefore dieth with them whereas the soul of man commeth by Gods creation from without in which respect God is said to be the Father of our spirits Heb. 12. 9. and doth not rise as the soul of beasts doe of the temper of the elements but is created of God free from composition that it might be immortall and free from the corruption decay and death that all other creatures are subject unto and therefore as it had life in it self when it was joyned to the body so it retaineth life when it is separated from the body and liveth for ever What other proofs have you of the immortality of the soul besides the divine nature thereof Eccl. 12. 7. It is said that at death the dust shall return to the earth as it was and the spirit unto God who gave it Our Saviour Christ Luk. 23. 46. and his servant Stephen Acts 7. 59. at their death commend their souls unto God Luk. 23. 43. The theeves soul after separation from the body is received into Paradise Mat. 10. 28. The soul cannnot be killed by them that kill the body Psal. 49. 14 15. Mat. 22. 32. Rev. 6. 9. 7. 9. The guiltinesse of the Conscience and feare of punishment for sin proveth the same Otherwise all the comfort of Gods children were utterly dashed for if in this life only we have hope in Christ we are of all men most miserable 1 Cor. 15. 15. Why is it said that God breathed in his face or nostrils Gen. 2. 7. more then in any other part To put man in mind of his frailty whose breath is in his nostrils Esay 2. 22. Because the soul sheweth her faculties most plainly in the countenance both for outward senses and inward affections But is the head the seat of the soul It is thought that in regard of the essence of it all of it is over all and every part of the body as fire is in hot iron but howsoever the severall faculties thereof appear in the severall parts of the body yet the heart is to be accompted the speciall seat of the soul not only in regard of life being the first part of man that liveth and the last that dieth but for affections also and knowledge as appeareth by 1 Kings 3. 9. 12. Mat. 15. 18 19. Rom. 2. 15. 10. 10. 1 Pet. 3. 4. Is there many or one soul in man There is but one having those faculties in it of vegetation and sense that are called souls in plants and beasts What reason have you for this saying Otherwise there should be divers essentiall forms in man God breathed but one breathing though it be called the breathing of lives Gen. 2. 7. for the divers lives and faculties In all Scripture there is mention but of one soul in man Mat. 26. 38. Acts. 7. 59. When may the soul be truly said to come or be in the body of a child When in all essentiall parts it is a perfect body as Adams was when God gave him his soul. What be the faculties of the soul The Understanding under which is the Memory though it be rather one of the inward senses then one of the principall faculties of the soul and the Conscience The Will under which are the Affections So there be five speciall faculties What is meant by the image of God after which man was made Gen. 1. 26 27. Not any bodily shape as though God had a body like man but the divine state wherein his soul was created How many ways is the image of God taken in Scripture Either for Christ as Col. 1. 15. Heb. 1. 3. Joh. 12. 45. 14. 9. or for the glory of mans lively personage as Gen. 9. 6. or for his authority over the woman as 1 Cor. 11. 7. or for the perfection of his nature indued with reason and will rightly disposed in holinesse and righteousnesse wisdome and truth and accordingly framing all motions and actions both inward and outward Col. 3. 9 10. Eph. 4. 24. How is it here then to be taken It may be taken either strictly and properly or more largely and generally What is the strictest and most proper acception of it When it is taken for that integrity of nature which was
not to worship the blessed Angels for the good offices which they perform towards man and to unto them Not in any case for 1. They themselves refuse it Rev. 19. 10. 2. They are but Gods messengers and our fellow brethren 3. God is only to be worshipped Jud. 13. 16. Mat. 4. 10. Col. 2. 18. Thus much concerning the good Angels what are you to know concerning the evil ones First their sin or fall Secondly the evill offices they perform How many things are we to consider in their fall Two 1. The manner 2. The backsliding it self What must be considered in the manner Four things 1. They were created though good yet mutable so as they might fall 2. Being created mutable they were tryed whether they would fall or not 3. Being tryed they were forsaken of God and left to themselves 4. Being left to themselves they committed all sin even with greedinesse How many things must be considered in the fall it self Three 1. From whence they fel. 2. Whereunto they fell 3. The punishment God laid upon them for their fall From whence fell they First from their innocency and estate which God had set them in Job 4. 18. Joh. 8. 44. 2 Pet. 2. 4. Jude ver 6. Secondly from God and thereby from fulnesse of joy and perfection of happinesse Whereunto fell they God suffered them voluntarily and maliciously without any outward temptation to fall into that unpardonable sin of Apostasie and into the most grievous sins that could be committed What was the principall sin that the Angels committed Howsoever some think it was pride abusing the place of Isaiah 14. 13 14. which is meant of the King of Babylon others envy towards man as in the book of Wisdome 2. 24. others lying out of John 8. 44. yet it comprehended all these and more too being an utter falling away from God and that holy standing God placed them in especially to minister for mans good How commeth it to passe that the fall of Angels is without hope of restitution since Man is recovered after his fall The Devill committed the sin against the holy Ghost Matth. 12. 31. 1 John 5. 16. sinning wilfully and maliciously which is proved by his continuall dealing against God and therefore he shall never be restored Were there many Angels that did thus fall Yes as appeareth by Rev. 12. 7. Mat. 8. 30 31. where a legion possessed one man What punishments were laid upon the Angels for their fall First the fearful corruption of their nature from their first integrity and losse of Gods image so that they can never repent Secondly the casting of them out from the glory of heaven and the want of the comfortable presence of God for evermore 2 Pet. 2. 4. Thirdly a griefe and vexation at the prosperity of the Saints Fourthly a limitation of their power that they cannot doe what hurt they would Fifthly horrour and feare of the judgement of the great day whereunto they are reserved in everlasting chaines under darknesse 2 Pet. 2. 4. Jude vers 6. Sixthly a more heavy torment after the day of judgement in hell fire where they are to feel the infinite wrath of God world without end Mat. 8. 29. Luke 8. 31. Mat. 25. 41. Apoc. 20. 10. Can the Devill work miracles and tell things to come No but God onely Mat. 4. 3. Esay 41. 23. What power have they to hurt man They have no more power then is under nature for above nature they cannot work and yet they can doe nothing by that power but what God appointeth not so much as the entring into hogges Matth. 8. 31. How are they affected towards man Very maliciously as their severall names given them doe declare What be those names First Satan because they mortally hate men Secondly Devill because they slanderously accuse them to God and man Job 1. 11. 2. 5. Rev. 12. 8 9 10. Thirdly the old Serpent for their subtile temptation Fourthly the great Dragon for their destroying of many Rev. 12. 8 9 How many of them doe attend upon every man Sometimes many upon one and one upon many What be the evill offices they perform against man Some are common to the godly with the wicked others are proper to the wicked alone Have they a like power over the godly and the wicked No for though God permitteth them often to try and exercise the godly 2 Sam. 1. compared with 1 Chron. 1. Eph. 6. 12. both in body and in mind as Satan afflicted Job both outwardly with grievous sores and inwardly with dreams and visions and sometimes buffeted Paul 2 Cor. 12. 7. sometimes hindered him from his journey 1 Thess. 2. 18. yet he limiteth them and turneth their malice to the good of his children Luk. 22. 31. How manifold are the evill offices which they perform in common against the godly and the wicked Two-fold either such as respect the body and the things belonging thereunto or such as respect the soule How doe they hurt the body or the things belonging to the body They are permitted by God for mans sinne First to hurt the creature that should serve for our comfort as the Ayre Sea Trees c. Rev. 7. 2 3. Secondly to abuse the bodies both of men and beasts for the effecting of their wicked purposes Thirdly to delude the senses making men to beleeve things to be such as they are not as the Devill did by Jannes and Jambres in Egypt and by the witch of Endor Fourthly to inflict sicknesse and evills upon the bodies of men and to torment and pain them as in Job and the Egyptians Fiftly to strike some dumb Sixtly to enter into and really to possesse the bodies of men using them in most fearfull sort as Matth. 8. 16. 12. 28. Seventhly to inflict death upon the bodies both of men and beasts How doe they hurt the soule First by depriving some of the use of their reason by frensie and madnesse Secondly by troubling and tormenting some with griefe and vexation of soule Thirdly by abusing some with passions and melancholy fits as Saul 1 Sam. 16. 14. Fourthly by seducing others 1 King 22. 21 22. 2 Cor. 4. 4. Fiftly by manifold and fearfull temptations to sin and wickednesse Sixthly by prevailing in such temptations Seventhly by accusing before God those with whom they have so prevailed Eightly by hindring men from doing good things What are the offices of the evill Angels that respect the wicked alone First to rule and reign in them without controlment and to finish his work in them Secondly to murther and destroy them in this world and in the world to come to torment soule and body in hell for ever What use are we to make of this doctrine concerning the evill Angels First to tremble at the Lords severity towards them 2 Pet. 2. 4. and to be thankfull for his bounty and mercies towards our selves Psal. 8. 1. 4 5. Eph. 1. 3 4. Secondly to remember that if God spared
2. 8. and for the discovery of sin and punishment due thereto Deut. 27. 26. Rom. 1. 31. 3. 20. What then doth the Law now require of us All such duties as were required of Adam in his innocency Levit. 18. 5. and all such as are required since by reason of his fall Deut. 27. 26. binding us to eternall death for our least defect therein Declare now out of that which hath been said what the Covenant of works is It is a conditionall Covenant between God and man whereby on the one side God commandeth the perfection of godlinesse and righteousnesse and promiseth that he will be our God if we keep all his Commandements and on the other side man bindeth himselfe to perform intire and perfect obedience to Gods Law by that strength wherewith God hath endued him by the nature of his first creation What was done in this Covenant on Gods part There was his Law backed with promises and threatnings and unto them were added outward seales What was the summe of this Law Doe this and thou shalt live if thou dost it not thou shalt dye the death What is meant by Doe this Keep all my Commandements in thought word and deed What is meant by life promised to those that should keep all the Commandements The reward of blessednesse and everlasting life Levit. 18. 5. Luke 10. 28. What is meant by death threatned to those that should transgresse In this world the curse of God and death with manifold miseries both of body and soule and where this curse is not taken away everlasting death both of body and soule in the world to come Deut. 27. 26. 29. 19. 20. 32. 22. Levit. 26. Deut. 28. What were the outward seales added hereunto The two trees planted by God for that purpose in the midst of the garden Gen. 2. 9. 3. 3. that Adam before and in the sight of them might resort to some speciall places to serve God in and might by the sight of them be put in mind of those things whereof they were signs and seales What did the tree of life serve for It sealed up happinesse life and glory unto man upon condition of obedience that by tasting thereof which no doubt according to the manner of Sacramentall signes was a tree of marvellous comfort and restoring he might be assured he should live in Paradise for ever if he stood obedient to Gods Commandements Gen. 2. 9. Prov. 3. 18. Revel 2. 7. Was this tree able to give everlasting life to man or otherwise why did God after the fall shut man from it It was no more able to give everlasting life then the bodily eating of any other Sacrament but Adam having by sin lost that which was signified hereby God would have him debarred from the use of the Sacrament What did the tree of the knowledge of good and evill serve for Both for triall of obedience and also for a warning of their mutability and of what would follow upon sin so sealing death and damnation in case of disobedience not as though the tree was able to give any knowledge but that by tasting of it contrary to Gods command they should have experimentall knowledge of evill in themselves which before they had of good only and by wofull experience should learn what difference there was between knowing and serving God in their integrity and being ignorant of him by their sin Gen. 2. 17. What was done in this Covenant on mans part Man did promise by that power which he had received to keep the whole law binding himself over to punishment in case he did not obey In what state is man to be considered under this Covenant In a twofold estate 1. Of Innocency 2. Of Corruption and misery What things are you to note in the innocent estate of man First the place where he was seated Secondly the happy and glorious estate he there enjoyed both in soul and body Where did God place man when he created him In a most glorious pleasant and comfortable Garden which is called Paradise or the Garden of Eden for pleasantnesse Gen. 2. 8. What doth the Scripture teach concerning it The place where it was and the commodities thereof Where and in what part of the world was it In Asia neer the meeting of Euphrates and Tygris those two famous Rivers What commodities had it All the principall creatures of God did adorn it and therefore it is said to be more extraordinarily then the rest of the world planted by God There are set down also the precious stones thereof under the Sardonyx pure metals under the gold precious woods under the Bdelium and so all other living things and growing creatures that it might be as it were a shop furnished for man to see in and learn by it Gods Wisdome Power and Majesty Doth this place now continue The place remaineth but the beauty and commodities be partly by the Floud partly by mans sin for which the whole earth is cursed almost abolished though as may be observed out of good Authors it is a very fruitfull place still What happinesse did man enjoy thus placed in Paradise It was partly inward partly outward Wherein did the inward appear First in his wonderfull knowledge whereby he made use of all the creatures of God as the greatest Philosopher that ever was Secondly in that holy and heavenly image of God of which Adam had the use and comfort before his fall it shining in him without tainture or blemish and he thereby being without all sin or punishment of sin Thirdly in the full fruition and assurance of the favourable and blissefull presence of his Creator Matth. 5. 8. Psal. 17. 15. and his heavenly company and conference with God without all fear as a subject with his Prince Gen. 3. 8. Fourthly in his joyfull serving God together with absolute contentment in himself Gen. 2. 25. Wherein did the outward appear First in having so comely perfect and glorious a body in which there was no infirmity pain nor shame though naked Gen. 2. 25. Secondly in his dominion over all the creatures that submitted themselves and did service unto him to whom also as their Lord he gave their originall names Gen. 2. 19 20. Thirdly in the comfortable state and sense not of Paradise alone but of all the world round about him having neither storm winter nor extremity in any creature What employment had man in this estate A twofold employment the first outward to till and dresse the Garden Gen. 2. 15. the other spirituall to worship and serve God his Creator and to procure his own everlasting blessednesse whereto he was fitted with freedome of will and ability for perfect obedience unto God according to the tenor of the Covenant of works What use are we to make of the knowledge of mans happinesse before his fall First to admire and praise the great goodnesse and favour of God in so dealing with man a clod of the earth Secondly
What learn you from thence Not to suffer our selves to be instruments of evill to any in the least sort if we will escape the curse of God for if God did punish a poor worm which had no reason or will to chuse or refuse sin how much lesse will he spare us which have both What is the sentence against the Devill The Ordinance of God That there shall be always enmity between the Devil and his seed on the one side and the woman and her seed on the other together with the effect of this enmity VVhat doe you understand by the seed of the Devill seeing there is no generation of the Devils for that there is no male nor female among them neither have they bodies to engender The seed of the Devill are all both wicked men and Angels Joh. 8. 44. which are corrupt and carry his image 1 Joh. 3. 8. In which respect the wicked are called the children of the Devil and every where the sons of Belial Act. 13. 10. What learn you from thence That the war of mankind with the Devill is a lawfull war proclaimed of God which is also perpetuall and without any truce and therefore that herein it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth whereas we being continually assaulted with our enemy leave our fight with him to fight against our brethren yea against our own soules he continually and without ceasing fighting with us and not against his own as the blasphemous Pharisees said Mat. 12. 24. VVhat is the sentence against the Woman First in the pain of conception and bearing child Secondly in the pain of bringing forth wherein is contained the pain of nursing and bringing them up Thirdly in a desire to her husband Fourthly in her subjection to her husband Was she not before desirous and subject to her husband Yes but her desire was not so great through conscience of her infirmity nor her subjection so painfull and the yoake thereof so heavy What is the sentence against Adam First his sin is put in the sentence and then his punishment What is his sin One that he obeyed his wife whom he should have commanded then that he disobeyed God whom he ought to have obeyed the first being proper to him the other common to his wife with him What was the punishment A punishment which although it be more heavy upon Adam yet it is also common to the woman namely the curse of the earth for his sake from whence came barrennesse by Thistles and Thorns c. whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his brows to draw necessary food from it and that as long as he lived Lastly the expulsion out of Paradise to live with the beasts of the earth and to eat of the hearb which they did eat of What learn you from thence That all men from him that sitteth on the Throne to him that draweth water are bound to painfull labour either of the body or of the mind what wealth or patrimony soever is left them although they had wherewith otherwise plentifully to live What observe you else I observe further out of this Verse and out of the two next that in the midst of Gods anger he remembreth mercy for it is a benefit to Adam that he may live of the sweat of his brows to Eve that she should bring forth and not be in continuall travell unto them both that he taught them wisdome to make leather Coats What learn you from that it was said God made them Coats That in every profitable invention for the life of man God is to be acknowledged the Authour of it and have the honour of it and not the wit of man that invented it as is the manner of men in such cases to sacrifice to their nets Hab. 1. 16. When there were better means of clothing why did they weare Leather It seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing What learn you from thence That howsoever our condition and state of calling afford us better array yet we learn even in the best of our clothes to be humbled by them as those that are given us to cover our shame and carry always the mark and badge of our sinnes especially when these which were even after the fall the goodliest creatures that ever lived learned that lesson by them What followeth A sharp taunt that the Lord giveth Adam ver 22. further to humble him as if he should say Now Adam dost thou not see and feel how greatly thou art deceived in thinking to be like God in eating of the forbidden fruit What learn you from it That by the things we think to be most esteemed contrary to the will of God we are most subject to derision and that it must not be a plain and common speech but a laboured speech that must bring us to repentance Why doth God banish him out of Paradise lest he should live if he should eat of the tree of Life seeing there is no corporall thing able to give life to any that sinne hath killed It is true that the eating of the fruit of the Tree of life would not have recovered him but the Lord therefore would have him banished from it lest he should fall into a vain confidence thereof to the end to make him seek for grace Wherefore are the Angels set with a glittering sword to keep them from the Tree of life To encrease their care to seek to Christ being banished from it without hope of comming so much as to the sign of life What learn you from hence The necessary use of keeping obstinate sinners from the Sacraments and other holy things in the Church Thus much of the miserable and unhappy condition which our first parents brought upon themselves Did this estate determine in their persons or was it derived from them to all their posterity It was for their sinne in eating the forbidden fruit was the sin of all men and we therein became sinners and guilty of eternall Condemnation So that they by this first transgression did not onely lose for themselves the Image and favour of God but withall all deprived their posterity of that blessed estate Rom. 3. 23. and plunged them into the contrary Rom. 3. 12. bringing damnation upon themselves and us all wherefore this cursed estate of mankind is called in the scriptures the image of Adam Gen. 5. 3. the old man Ephes. 4. 22. the flesh Gen. 6. 3. John 3. 6. c. And the Apostle teacheth expresly Rom. 5. 12. That by one man sinne entred into the world and death by sinne and so death went over all men forasmuch as all men have sinned How doth the Apostle here call this the sinne of one man seeing both Adam and Eve sinned which are two and that Eve sinned before Adam In
the name of Adam was comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam Gen. 5. 2. and last of all the Apostle used the word here signifying both man and woman What reason is there that all their posterity should take part with them both in their fall and in the wofull effect thereof It seemeth not to stand with the Justice of God to punish us for the sin that we never did Our first parents by Gods appointment were to stand or fall in that triall not as singular persons only but also as the head and root of all mankind representing the persons of all that should descend from them by naturall generation and therefore for the understanding of the ground of our participation with Adams fall two things must be considered First that Adam was not a private man in this businesse but sustained the person of all mankind as he who had received grace and strength for himself and all his posterity and so lost the same for all For Adam received the promise of life for himself and us with this condition if he had stood but seeing he stood not he lost the promise of life both from himself and from us and as his felicity should have been ours if he had stood in it so was his transgression and misery ours So that as in the second Covenant the righteousnesse of the second Adam Christ Jesus the Mediatour is reckoned to those that are begotten of him by spirituall regeneration even those that beleeve in his name although they never did it so in the first Covenant the sinne of the first Adam who herein sustained a common person is reckoned to all the posterity that descend from him by carnall generation because they were in him and of him and one with him Rom. 5. 15 16 17 18 19. Secondly that we all who are descended from Adam by naturall generation were in his loyns and a part of him when he fell and so by the law of propagation and generation sinned in him and in him deserved eternall condemnation therefore as two Nations are said to be in the womb of Rebekah Gen. 25. 23. and Levi to have paid tithes to Melchisedec in the loins of Abraham Heb. 7. 9 10. who was not born some hundred years after so is it here Thus we see that as by the act of generation in leprous parents the parents Leprosie made the childrens and the slavish and villanous estate of the parents is communicated unto all the off-spring for a man being a slave his progeny unto the hundred generation unlesse they be manumitted shall be slaves even so the naturall man howsoever he thinketh himself free yet in truth he is sold under sin and is the very servant of corruption and in that state shall for ever remain unlesse the Son doe make him free Joh. 8. 33 34. 36. Rom. 6. 17. 19 20. 7. 14. 2 Pet. 2. 19. We see also that great Parsonages rebelling against the King do not only thereby hurt and disgrace themselves but also stain their whole bloud and lose their honour and Inheritance from themselves and from their children for by our Law a man being attainted of High treason the attaint of bloud reacheth to his posterity and his children as well as he lose the benefit of his Lands and Living for ever unlesse the King in favour restore them againe as God in his mercy hath done unto us Then it appeareth that by propagation from our last parents we are become partakers of the sin of our first parents Even so and for the same transgression of our first parents by the most righteous Judgement of God we are conceived in sin and born in iniquity and unto misery Ps. 51. 5. for men are not now born as Adam was created but death doth reign over them also that sinned not after the like manner of the transgression of Adam Rom. 5. 14. that is over infants who are born in sin not by imitation but by an inherent corruption of sin even as we see the young Serpents and Wolves that never stung men or devoured sheep are notwithstanding worthy to die because there are principles of hurtfulnesse and poysonsomnesse in them How is it shewn that babes new born into the world have sin In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb goe straight into the grave What is then the naturall estate of man Every man is by nature dead in sin as a loathsome carrion or as a dead corps and lieth rotting and stinking in the grave having in him the seed of all sins Eph. 2. 1. 1 Tim. 5. 6. For the fuller understanding of the state of sin and the consequents thereof declare first what sin is It is defined in one word 1 Joh. 3. 4. to be the transgression of the law namely a swerving from the law of God making the sinner guilty before God and liable to the curse of the law Gen. 4. 7. Seeing by the law sinne is and the law was not before Moses Rom. 5. 13. it seemeth there is no sin untill Moses When it is said the law was not before Moses it is to be understood of the law written in the Tables of stone by the finger of God and other laws Ceremoniall and Politicall written by Moses at the commandement of God for otherwise the law the Ceremoniall law excepted was written in the heart of man and for the decay therof through sin taught by those to whom that belonged from the fall unto Moses Is every breach of the Law of God sin Yea if it be no more but the least want of that God requireth Rom. 7. 7. Gal. 3. 10. And doth every sin the very least deserve the curse of God and everlasting death Yes verily because God is of infinite Majesty and dignity and therefore what so toucheth him deserveth endlesse wrath wherefore Purgatory and our owne satisfaction for small sinnes is vain How many sorts of sins are there Sin is either imputed or inherent the one without us and the other within us What is the sin Imputed Our sin in Adam in whom as we lived so also we sinned for in our first parents as hath been shewed every one of us did commit that first sinne which was the cause of all other and so we all are become subject to the imputation of Adams fall both for the trasgression and guiltinesse Rom. 5. 12. 18. 19. 1 Cor. 15. 22. What sins are Inherent in us They doe either defile our nature or our actions the one called Originall sin the other Actuall Col. 3. 9. For every one naturally descending from Adam beside the guilt of that first sin committed in Paradise first is conceived and born in original corruption Ps. 51. 5. Secondly living in this world sinneth also actually Gen. 6. 5. Esay 48. 8. yea of
his mouth and works of his hands are all stained with sin Be not outward sins more grievous then inward Some be and some be not for if they be against the same Commandement and the same branch thereof they are much more wicked and evill because first God is more dishonoured outwardly Secondly other men are offended if godly or inticed by their example if wicked Thirdly a man doth more ingrosse himselfe in sin outward then in a bare thought that he restraineth from outward action But how may some thoughts be more evill then actions If they be of more wicked matters as the denying of God in heart is worse then an idle word What use are we to make thereof It serveth first to condemn the common sort that say and hold that thoughts are free which are oft so sinfull Secondly to assure us that many though they lead an outward civill life in actions yet if their hearts be not cleansed by faith may be more odious in Gods sight that knoweth their thoughts then a godly person that may be left to some outward weaknesses in his life What be the degrees by which men doe proceed in the committing of actuall sin Out of James 1. 14 15. these foure degrees may be observed First temptation to sin James 1. 14. 2 Sam. 11. 12. which then only is sin to us when it either ariseth from our own corruption or from outward occasions to which we have offered our selves carelesly For if every temptation to sin offered unto us should be sin simply then our Saviour that was tempted should have sinned Therefore the outward or inward temptations that Satan may offer be not sins to us till they get some hold in us which is when we are the occasion of them our selves by inward corruption or outward carelesnesse in venturing upon temptations Secondly concupiscence bringing sinne to conception James 1. 15. which is done by these degrees First entertaining the sinne whereunto we are tempted and suffering it to have abode in the mind or thought Secondly withdrawing the heart from God whom we ought to feare with all our hearts and his Commandements Jam. 1. 14. Thirdly consulting whether that sinne which we ought to hate may be done or no. 3. Consent of the mind to commit sinne whereupon ensueth the birth of sin Jam. 1. 15. by which it is brought forth into act against God or man 4. Often repetition of sin by custom and continuance wherein the heart finally is hardened Heb. 3. 13. and sinne is come to a perfection or ripenesse Jam. 1. 15. which is the strength that sin getteth over man whom it ruleth as a Master doth a slave in which estate who so continueth must look for eternall death Jam. 1. 15. for sin then reigneth which it never doth in the godly Are these actuall transgressions all of one sort No for they are diversly considered in respect of the Commandement broken the object offended the disposition followed and the degrees attained How for the Commandement The breach of a Commandement that biddeth is a sin of omission but of one that forbiddeth is a sin of conversion the one is an omission of duty required the other a Commission of evill forbidden by the one we offend in omitting those things which we should doe by the other in committing those things which we should not doe Which be the inward sins of omission The not thinking so often or religiously of heavenly things respecting the first table or of good duties to man as we should but suffering our minds to be a through-fare for vaine or wicked thoughts to passe through more then good which sinne if it were thought of well would make men more humble before God and to make more conscience of their houres dayes and nights to mark how their mind is occupied What be inward sins of Commission All actuall sins of the mind and thoughts whether we be awake dealing with God or man or asleep dreaming Examples of the first against God are to think there is no God Psal. 10. 45. or to have vile and base conceipts of him or his government Psal. 10. 41. 1 Cor. 2. 14. And towards man every inward breach of the second table But doth man commit sin in the night when he dreameth Yes surely the soule is never idle but when it thinketh not of good it thinketh of evill and the godly may mark that after they have had any dreams of things unlawfull their heart is in a measure wounded till they obtaine peace and pardon from God What use are we to make thereof To pray earnestly that God would sanctifie our corrupt hearts that it may be a fountaine of holy and not sinfull thoughts and in the night 1. To commit our selves specially to God that because we having our Senses and Judgement bound and silent are lesse able to resist and judge our sinfull thoughts God would preserve us from them by his grace And 2. That we avoid all occasions thereof in the day What be the outward sins of Commission Such as to the committing of them beside the thought of our mind any part of our body doth concurre as our tongue to words and other parts to deeds How are sinnes distinguished in regard of the object offended Some sins are more directly against God some against men either publique or private and others against a mans self How in regard of the disposition followed Either as we partake with others sins Esa. 6. 5. or as we commit the sin in our own person What be the differences of partaking with others sins First when we conceal and winke at other mens sins which we ought to reveal and rebuke as Magistrates and Ministers oft doe 1 Sam. 3 13. Secondly when we further it by our consent presence or counsell Act. 7. 58. 8. 1. 22. 20. 23. 14 15. Rom. 1. 32. Thirdly when we provoke others to sin Mark 6. 25. VVhat difference of disposition is there in those sins which a man doth commit in his own person Some sins are committed of Ignorance 1 Tim. 1. 13. Ps. 19. 12. or of an erring conscience 1 Cor. 8. 7. which a man doth either not know or not mark others are done of knowledge Doth not Ignorance excuse Affected Ignorance doth rather increase then diminish a fault VVhat be the differences of sins of knowledge 1. Some are of infirmity and temptation for feare of evill or hope of good Rom. 7. 19. Mat. 26. 69 70. 2. Some of presumption obstinacy and stubbornesse in sinning against which David earnestly prayed Ps. 19. 13. 50. 21. Eccles. 8. 11. and this may proceed if men have not the grace of God to obstinate and wilfull malice against God and his truth and to the unpardonable sinne against the holy Ghost Heb. 6. 4 5 6. 10. 29. Mark 3 29 30. What is the sin against the holy Ghost the highest of all sins It is a wilfull and malicious falling from and resisting of the Gospell
2 Cor. 4. 4. Heb. 2. 14. Luke 11. 21 22. How may a man know whether Satan be his God or no He may know it by this if he give obedience to him in his heart and expresse it in his conversation And how shall a man perceive this obedience If he take delight in the evill motions that Satan puts into his heart and doth fulfill the lusts of the Devil Joh. 8. 44. 1 Joh. 3. 8. What is that slavery whereby a man is in bondage to the flesh A necessity of sinning but without constraint untill he be born again by the grace of God Mat. 12. 33 34 35. If we sin necessarily and cannot but sin then it seemeth we are not to be blamed Yes the necessity of sin doth not exempt us from sin but only constraint What punishments are inflicted upon sinfull man after this life A twofold death Which is the first death Bodily death in the severall kindes namely the separation of the soul from the body Gen. 3. 19. Eccl. 12. 7. Rom. 5. 12. Wherein consisteth the second death 1. In an everlasting separation of the whole man from the favourable presence and comfortable fellowship of Gods most glorious Majesty in whose countenance is fulnesse of joy 2. Perpetuall imprisonment in the company of the Devill and Reprobates damned in hell 3. The most heavy wrath of God and unspeakable torments to be endured in hell fire world without end 2 Thess. 1. 9. How doth this death seize upon man 1. After this life is ended the soule of the wicked immediately is sent unto hell there to be tormented unto the day of Judgement Luk. 16. 22 23. 2. At the day of Judgement the body being joyned to the soule againe both shall be tormented in hell everlastingly Matth. 10. 28. so much also the more as they have had more freedome from pain of body and anguish of soule and losse of outward things in this life Is the punishment of all sins alike No for as the guilt increaseth so doth the punishment and as the smallest sin cannot escape Gods hand so as we heap sins he will heap his judgements John 19. 11. Mat. 11. 20 21 22 23 24. But God is mercifull He is indeed full of mercy but he is also full of righteousnesse which must fully be discharged or else we cannot be partakers of his mercy Cannot we by our own power make satisfaction for our sins and deliver our selves from the wrath of God We cannot by any meanes but rather from day to day increase our debt for we are all by nature the sons of wrath and not able so much as to think a good thought therefore unable to appease the infinite wrath of God conceived against our sins Could any other creature in heaven or earth which is onely a creature perform this for us No none at all for first God will not punish that in another creature which is due to be paid by man Secondly none that is onely a creature can abide the wrath of God against sinne and deliver others from the same Thirdly none can be our Saviour but God Could man by his own wisdome devise any thing whereby he might be saved No for the wisdom of man can devise nothing but that which may make a further separation betwixt God and him VVhat then shall become of man-kind is there no hope of salvation shall all perish then surely is a man of all creatures most miserable when a dog or a toad die all their misery is ended but when a man dieth there is the beginning of his woe It were so indeed if there were no meanes of deliverance but God in his infinite wisdome and mercy hath found out that which the wisdome of man could not and provided a Saviour for mankind How then is man delivered from this sinfull miserable estate Sinne is repressed and misery asswaged by many meanes naturall and civill but they are not removed nor man restored but onely by a new Covenant the old being not now able to give life unto any by reason of the infirmity of our flesh VVhy is the former Covenant of works called the old Because we not onely cannot doe it but through the perversenesse of our nature and not by the fault of the Law it maketh our old man of sin elder and we more hasting to destruction How are they convinced that seek righteousnesse by this Covenant Because thereby they make God unjust and that he should thus give the Kingdome of heaven to wicked men as to those that cannot fulfill the Law Seeing the nature of a Covenant is to reconcile and joyne those together that are at variance as we see in the example of Abraham and Abimelech Laban and Jacob why is this called a Covenant that can make no reconciliation betwixt God and us Although it be not able to reconcile us yet doth it make way for reconciliation by another Covenant neither is it meet strictly to bind Gods Covenant with men to the same Lawes that the Covenants of one man with another are bound unto For amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14. 31 32. But God neither able to be hurt or benefitted by us seeketh unto us for peace 2 Cor. 5. 20. VVhether of these two Covenants must be first in use The Law to shew us first our duty what we should doe Secondly our sin and the punishment due thereunto How is that other Covenant called whereby we are reconciled unto God and recovered out of the state of sin and death The new Covenant so called because by it we are renued the Covenant of grace of promise of life and salvation the new Testament the Gospell c. Ier. 31. 31 32. Rom. 3. 23 24. What is the Covenant of grace Gods second contract with man-kind after the fall for restoring of him into his favour and to the estate of happinesse by the meanes of a Mediatour Gal. 3. 21 22. and it containeth the free promises of God made unto us in Jesus Christ without any respect of our deservings VVho made this Covenant God alone for properly man hath no more power to make a spirituall Covenant in his naturall estate then before his creation he had to promise obedience How are they convinced by the giving of this second Covenant which seek righteousnesse in the Law or old Covenant Because thereby they make God unwise that would enter into a new and second Covenant if the former had been sufficient Heb. 8. 7. When was this Covenant of Grace first plighted between God and man Immediately after his fall in Paradise in that promise given concerning the womans seed Gen. 3. 15. God in unspeakeable mercy propounding the remedy before he pronounced sentence of Judgment Was it once only published It was sundry wayes declared in all ages partly by ordinary means and partly by Prophets extraordinarily sent and directed by God What is the foundation of this Covenant The meer
naturall Son of God How is he said to be conceived by the Holy Ghost Because the holy Ghost by his incomprehensible power wrought his conception supernaturally which Fathers doe naturally in the begetting of their children not that any of the substance of the Holy Ghost which is indivisible came to his generation in the womb of the Virgin Why is he called the Word John 1. 1. As for other reasons declared in the doctrine of the Trinity so also because he is he whom the Father promised to Adam Abraham and all the holy Patriarchs to make his promises of salvation sure unto them as a man that hath ones word thinketh himself sure of the matter that is promised Why is the Word said to have been in the beginning Joh. 1. 1. Not because he began then to be but that then he was and therefore is from all eternity What gather you of this that he is the Wisdome of God That our Saviour is from everlasting as wel as his Father for it were an horrible thing to think that there were a time when God wanted Wisdome Why is he called the Character or Image of his Father Because God by him hath made himselfe manifest to the world in the Creation and especially in the Redemption of it What learn you from hence That whosoever seeketh to come to the knowledge of God must come to it by Christ. How is the Godhead of Christ proved Not onely by abundant testimonies of Scripture Esa. 7. 14. 9. 6. 25. 9. John 1. 1. 20. 28. Rom. 9. 5. 1 Joh. 5. 20. But also by his miracles especially in the raising of himselfe from death Rom. 1. 4. together with the continuance and conquest of the Gospell Acts 5. 39. and that not by carnall power or policie but onely by the power of his Spirit Zach. 4. 6. and patient suffering of his Saints Rev. 12. 11. Why was it requisite that our Saviour should be God Because first none can satisfie for sin nor be a Saviour of soules but God alone Psal. 49. 7. 1. Thess. 1. 10. For no creature though never so good is worthy to redeem another mans sin which deserveth everlasting punishment Secondly the satisfaction for our sins must be infinitely meritorious otherwise it cannot satisfie the infinite wrath of God that was offended therefore that the work of our Redemption might be such it was necessary our Saviour should be God to the end his obedience and sufferings might bee of an infinite price and worth Acts 20. 28. Heb. 9. 14. Thirdly No finite creature was able to abide and overcome the infinite wrath of God and the sufferings due unto us for our sins Therefore must our Saviour be God that he might abide the burthen of Gods wrath in his flesh sustaining and upholding the man-hood by his divine power and so might get again and restore to us the righteousnesse and life which we have lost Fourthly our Saviour must vanquish all the enemies of our salvation and overcome Satan Hell Death and Damnation which no creature could ever doe Rom. 1. 4. Heb. 2. 14. Fifthly he must also give efficacie to his satisfaction raising us up from the death of sin and putting us in possession of eternall life Sixthly he must give us his Spirit and by it seale these graces to our soules and renew our corrupt nature which only God can doe What comfort have we then by this that Christ is God Hereby we are sure that he is able to save by reconciling us to the Father And what by this that he is the Sonne That uniting us unto himselfe he may make us children unto his heavenly Father Heb. 2. 10. Being God before all worlds how became he man He took to himselfe a true body and a reasonable soule being conceived in time by the Holy Ghost and born of the Virgin MARY Heb. 1. 6. Joh. 1. 14. Matth. 1. 18. 20. Luk. 1. 31 32. 2. 7. and so became very man like unto us in all things even in our infirmities sin onely excepted Heb. 5. 7. In which respect he hath the name of the Sonne of man given unto him Matth. 26. 24. because he was of the nature of man according to the flesh and the Sonne of David Mat. 9. 27. because he sprang of the linage and stock of David How doth it appeare that he was true man Besides manifold predictions and cleare testimonies of Scripture Gen. 3. 15. Heb. 2. 17. 1 Tim. 2. 5 c. it is abundantly proved by plentifull experiments especially by his partaking of humane infirmities his Conception Birth Life and Death 1 Pet. 3. 18. Joh. 4. 6 7. Luk. 1. 31. 2. 7. Heb. 2. 9. 14 15. How by his Conception Because according to the flesh he was made of a woman and formed of her onely substance she continuing still a pure Virgin by the power of the most High Rom. 1. 3. Gal. 4. 4. Luk. 1. 34 35. Why is he said to be born Mat. 2. 1. To assure us of his true humanity even by his infancie and infirmitie Luk. 2. 7. Why was he born of a Virgin Luk. 1. 27. That he might be holy and without sin the naturall course of originall corruption being prevented because he came not by naturall propagation What learn you from hence That God is faithful as well as merciful ever making good his word by his work in due season Luk. 1. 20. 45. Act. 3. 18. 24. Why is there mention of the Virgin by her name Mary Luc. 1. 27. For more certainty of his birth and linage Mat. 1. 16. Heb. 7. 14. 2 Tim. 2. 8. as also to acquaint us with his great humility in so great poverty Luk. 2. 24. compared with Lev. 12. 8. What gather you from hence The marvellous grace of Christ who being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Did he not passe through the Virgin Mary as some say like as saffron passeth through a bag and water through a Pipe or Conduit God forbid he was made of the seed of David and was a plant of the root of Jesse for he took humane nature of the Virgin and so the Word was made flesh If he was only made flesh it would seem that the Godhead served instead of a soul unto him Flesh is here taken according to the use of Scripture for the whole man both body and soul otherwise our Saviour should not have been a perfect man and our souls must have perished everlastingly except his soul had satisfied for them Was not the Godhead turned into flesh seeing it is said he was made flesh In no wise no more then he was turned into sin or into a curse because it is said He was made sin and made a curse for us 2 Cor. 5. 21. Gal. 3. 13. If the Godhead be not changed into the Manhood is it not at least mingled with it Nothing lesse for then he should be
things concerning God wherein consisteth his Priestly office Heb. 2. 17. 5. 1. 7. 24. The second in things concerning man wherein he exerciseth his Propheticall and Kingly function Why must he be a Priest To offer sacrifice for his Church and to reconcile us unto God Psa. 110. 4. Heb. 3. 1. 4. 14. 5. 5 6. c. 7. 3. 17. 8. 2 3. 9. 11. 14. otherwise we should never have been justified nor sanctified and so not have been at peace with God Why must he be a Prophet Doctor or Apostle To teach his Church Deut. 18. 15. 18. Act. 3. 22. 7. 37. Luke 4. 18. otherwise we should never have known God nor the things that belong unto him Joh. 1. 18. Why must he be a King or Prince To rule and govern his Church Psal. 110. 1 2 3. Luk. 1. 33. otherwise we should never have been delivered from the captivity of sin and Satan nor be put in possession of eternall life What is his Priesthood It is the first part of his mediation whereby he worketh the means of salvation in the behalf of mankind and so appeaseth and reconcileth God to his elect Heb. 5. 5 c. and 7. 1. 3. 13. 17 c. and 13. 11 12. Where is the doctrine of Christs Priesthood especially handled In the Epistle to the Hebrews and namely in the 7 Chapter from the 13. ver to the end wherein is contained a declaration of his office of Priesthood being compared with the Priesthood of Aaron the Apostle shewing 1. What manner of one he ought to be that hath this office 2. How he executeth it Wherein standeth the manner of him that shall have this office Partly without him and partly within himself without him as first that he was chosen of the Tribe of Judah and not of Levi to shew that he was not successor of Aaron but rather was to abolish all those Ceremoniall services and offices Secondly that the Priests of Levi were appointed by the law of the fleshly commandement whereas Christ was appointed by the law of the power of life Thirdly that he was installed in it by his Father and appointed by an oath for ever to be a Priest after a new order of Melchisedec What benefit ariseth to us in that this was confirmed by an oath It giveth unto us comfortable assurance that all the parts of his Priesthood be performed unto us and that he paid the ransome for our sins Was not the Word of God sufficient for the performance of this promise without the binding of it with an oath Yes doubtlesse but the Lord in this promise having to deal with weak man and willing more abundantly to shew unto the heires of promise the stablenesse of his Counsell bound himself by an oath Heb. 6. 17. Whereby is the perpetuity thereof confirmed In that it did not proceed by succession as from Aaron to Eleazar from Eleazar to Phinehas and so by descent but is everlasting always abiding in him which is another difference of their Priestly office What profit comes to us by the perpetuity of his Priesthood That he continually maketh intercession for us to God and of himself alone is able to save us comming to the Father through him So much of the quality of him that is to be Priest which is without him what is the part that is within him 1. That in himself he is holy 2. To others harmlesse and innocent 3. Undefiled of others or of any thing and to speak in a word he is separated from sinners in all which he differeth from that of Aaron for they are neither holy in themselves nor innocent neither undefiled but polluting and being polluted by others What is the fruit we gather of this his holinesse innocency and undefilednesse That he being holy innocent undefiled and so consequently separated from sinners the same is attributed to the faithfull and these his properties imputed for theirs and therefore he freeth them both from originall and actuall sins Contrary to their doctrine who say that he delivereth us from originall sin onely and that we must make satisfaction for actuall What is the difference touching the execution of this office 1. That they offered first for themselves he for the people only for himself he needed not 2. He but once they many times 3. He offered himself they something else then themselves What is the use of this To prove the absolutenesse perfection and excellency of this his Priesthood May not the Priesthood of the Papists be overthrown by all these arguments and proved to be a false Priesthood Yes verily for 1. They are not of the Title of Judah and so cannot succeed our Saviour 2. They are not confirmed by an oath from God and therefore not perpetuall 3. They are not as he was holy in themselves but unholy neither innocent nor undefiled but defiling others and being defiled of them and so not separated from sinners but altogether sinfull and set in sin 4. They offer first for themselves then for the people likewise many times 5. They offer sacrifices which are not themselves 6. They bring a great disgrace to the Priesthood of Christ by preferring themselves to him as the sacrificer to the sacrifice whom they say they offer 7. Christ hath a Priest hood that passeth not away What comfort have we by the Priesthood of Christ Hereby we are assured that he is our Mediatour and that we also are made Priests VVhat need was there of such a Mediatour Between parties so disagreeing the one of finite nature offending the other of infinite nature offended the one utterly disabled to do any the least good 2 Cor. 3. 5. or satisfie for the least sin Job 9. 3. the other requiring perfect obedience Deut. 27. 26. and satisfaction Mat. 18. 34. what agreement could there be without a Mediatour In this case what was this Mediatour to doe He was to work the means of our salvation and reconciliation to God 1. By making satisfaction for the sin of man 2. By making intercession Mat. 20. 18. Joh. 17. 19 20. Heb. 7. 24 25 26 27. therefore Jesus Christ our high Priest became obedient even unto the death offering up himself a sacrifice once for all to make a full satisfaction for all our sins and maketh continuall intercession to the Father in our name whereby the wrath of God is appeased his Justice is satisfied and we are reconciled VVherein then stands his satisfaction to Gods Justice which is the first part of his Priesthood In yeelding that perfect obedience whereupon dependeth the whole merit of our salvation Dan. 9. 24. Eph. 1. 2. 14 15 16. VVhat is the effect thereof towards us Redemption Luc. 1. 69. Heb. 9. 24 25. which is a deliverance of us from sin and the punishment thereof and a restoring of us to a better life then ever Adam had Rom. 5. 15 16 17. 1 Cor. 15. 45. For our Saviour Christ
the world Esa. 9. 7. What fruit receive we by the Kingly office of our Saviour Christ By it all the treasures brought in by his Priestly and Propheticall office are dealt to us continually For from it all the means of applying and making effectuall unto us Christ and all his benefits doe come yea without it all the actions of his other offices are to us void fruitlesse and of none effect What comfort have we by this Hereby we are assured that by his Kingly power we shall finally overcome the flesh the world the devill death and hell To whom will this blessed King communicate the means of salvation He offereth them to many and they are sufficient to save all mankind but all shall not be saved thereby because by faith they will not receive them Matth. 20. 16. Joh. 1. 11. 1 Joh. 2. 2. Are not the Faithfull in some sort also made partakers of this honor of his Kingdome Yes verily For they are made Kings to rule and subdue their stirring and rebellious affections and to tread Satan under their feet Rom. 6. 12. 16. 20. Rev. 1. 6. 5. 10. You have spoken of the two natures and three offices of our Saviour Shew now in what state did Christ God and man perform this three-fold office In a two-fold estate 1. Of abasement and humiliation Phi. 2. 7 8. 2. Of advancement and exaltation Ph. 2. 9. Col. 2. 15. Eph. 1. 20 21. In the former he abased himself by his sufferings for sin whereof we have heard largely in the declaration of his Priesthood In the latter he obtained a most glorious victory and triumphed over sin thereby fulfilling his Priesthood and making way to his Kingdome What was his estate of Humiliation It was the base condition of a servant whereto he humbled himself from his Conception to his Crosse and so untill the time of his resurrection Phil. 2. 7 8. Wherein did this base estate of the Son of God consist In his Conception Gestation and Birth and in his Life diversly as in his Poverty Hunger Thirst Wearinesse and other Humiliations even unto death of which heretofore hath been spoken What learn you from this that Christ first suffered many things before he could enter into his Glory Luk. 24. 26. 46. That the way to reign with Christ is first to suffer with him and such as bear the Crosse constantly shall wear the Crown eternally Rom. 8. 17 18. 2 Tim. 2. 12. 4. 8. James 1. 12. What is his estate of Exaltation His glorious condition Phil. 2. 9. Heb. 2. 9. beginning at the instant of his Resurrection Acts 2. 24 31 36. and comprehending his Ascension Eph. 4. 8. Acts 2. 34. Heb. 9. 24 25. Sitting at the right hand of God his Father Psal. 110. 1 2 5 6. Mark 16. 9. 1 Pet. 3. 22. and the second comming in glory to judge the world Mat. 25. 31. What is the first degree of this estate His glorious Resurrection for after he had in his manhood suffered for us he did in the third day rise again by his own power from the dead Eph. 1. 19. Luc. 24. 7. 1 Cor. 15. 4. What it needfull that Christ being dead should rise again Yes it was for his own glory and our good Acts 2. 24. 1 Cor. 15. 21 22. How for his glory That being formerly abased as a servant and crucified as a sinner he might thus be declared to be the Son of God and exalted to be a Prince and a Saviour Phil. 2. 7. Luc. 23. 33. Esay 53. 12. Rom. 1. 4. Act. 5. 30 31. How for our good That having paid the price of our redemption by his death we might have good assurance of our full Justification by his life 1 Pet. 1. 19. Acts 20. 28. Rom. 4. 23. 1 Cor. 15. 17. What speciall comfort ariseth from this that the Lord of life is risen from death 1. It assureth me that his righteousnesse shall be imputed unto me for my perfect Justification that he that had the power of death is destroyed Heb. 2. 14. his works dissolved 1 Joh. 3. 8. and that all our misery is swallowed up in Christs victory 1 Cor. 15. 54. 2. It comforteth me because it doth from day to day raise me up to righteousnesse and newnesse of life in this present world 3. It ministreth unto me a comfortable hope that I shall rise again in the last day from bodily death What fruits then are we to shew from the vertue of his resurrection We are to stand up from the dead to awake to righteousnesse to live unto God and dying in him or for him to look for life again from him Eph. 5. 14. 1 Cor. 15. 34. Rom. 6. 4. 11. Phil. 3. 20. 1 Thes. 4. 14. 1 Cor. 15. 22. Col. 3. 4. Why is Christ said to raise himself To let us know that as he had power to lay down his life so he had also to take it up again Joh. 10. 18. What gather you hence That being Lord both of quick and dead he can and will both quicken our souls here to the life of grace and raise our bodies hereafter to the life of glory Rom. 14. 9. John 5. 21. Phil. 3. 21. Why did he rise the third day Because the bands of death could no longer hold him this being the time that he had appointed and the day that best served for his glorious resurrection Act. 2. 24. Mat. 20. 17. 12. 40. Why did he not rise before the third day Lest rising so presently upon his death his enemies might take occasion of cavill that he was not dead Mat. 27. 63 64. 28. 13 14. And why would he not put it off untill the fourth day Lest the faith of his Disciples should have been weakned and their hearts too much cast down and discouraged Mat. 28. 1. Luc. 24. 21. What gather you hence That as the Lord setteth down the tearm of our durance so doth he chuse the fittest time of our deliverance Rev. 2. 10. Mat. 12. 40. Dan. 11. 35. Hosea 6. 2. What is the second degree of his Exaltation His Ascension Mark 16. 19. Ephes. 4. 8 9. For we beleeve that Christ in his humane nature the Apostles looking on ascended into heaven What assurance have you of Christs Ascension The evidence of the Word the testimony of heavenly Angels and holy men Luc. 24. 51. Acts 1. 9. Wherefore did Christ ascend into heaven Because he had finished his Fathers work on earth Joh. 17. 3 4 5. and that being exalted in our nature he might consecrate a way prepare a place Joh. 14. 2 3. and appear in the presence of God to make intercession for us Heb. 4. 29. 9. 24. VVhat benefits did he bestow upon his Church at his Ascension He triumphed over his enemies gave gifts to his friends and taking with him a pledge of our flesh he sent and left with us the earnest of his Spirit Eph. 4. 8. Heb. 10. 12. 20. 2
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
the mysticall body whereof Christ is head Eph. 5. 30. which the Scripture figureth as by other resemblances so especially under the similitude of marriage Eph. 5. 2. and the whole book of the Canticles How may we conceive of this our marriage with Christ We are to conceive therein as in outward marriage first the consent of parents and parties secondly the manner of conjunction What consent of parents is there in this marriage Only Gods donation who being the alone parent of both parties as in the marriage of the first Adam Gen. 2. 22. giveth first Christ to us as a Saviour John 3. 16. 17. 6. Secondly us to Christ as a people to be savedby him Heb. 2. 13. What consent of parties is there First Christ consenteth to take us for his own spouse which hee witnesseth especially by taking our flesh upon him Heb. 2. 14. that he might be our Emmanuel God with us Mat. 1. 23. Secondly we being drawn of God John 6. 44. and prepared by the freeing of the Bridegroom 2 Cor. 11. 2. doe consent to take Christ as our Lord and Husband Cant. 7. 10. as we professe by taking his name Esa. 44. 5. and yoake Math. 11. 29. upon us What is the manner of this our Conjunction Mysticall that is to say reall in respect of the things conjoyned our very nature body and soule being coupled to the body and soule of Christ so that we are members of his body of his flesh of his bones Eph. 5. 30. thereby also to the divine nature 2 Pet. 1. 4. Yet not corporall but spirituall in regard of the meanes whereby this conjunction is wrought What be the meanes of the spirituall conjunction On Christs part his only Spirit 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration Gal. 4. 6. 1 John 3. 24. 4. 13. as the soule of spirituall life and fountaine of supernaturall grace Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joyned to the Lord is said to be one Spirit 1 Cor. 6. 17. What is the Spirit of Christ The Holy Ghost truly residing 1 Cor. 3. 16. and powerfully working in all those that are Christs Rom. 5. 5. derived unto them from him Rom. 8. 2. and knitting them inseparably unto him 1 Cor. 12. 13. Eph. 2. 18. 4. 4. Is the holy Ghost given to none but such as are thus joyned to Christ The Holy Ghost is considered three wayes first as the Authour of all excellence even in common gifts of nature and reason as strength and courage Judg. 14. 6. Arts and Sciences Exod. 31. 31. Policy and government 1 Sam. 11. 6. c. in which sense he is given to many which never heard of Christ. Secondly as the Authour of spirituall gifts 1 Cor. 1. 4. so called because being sanctified they are means of edification As the power of working Miracles Healing Languages c. yea a tast of the heavenly gift and of the good word of God and of the powers of the world to come Heb. 6. 4 5. in which sense he is given to sundry reprobates that are called as hath been shewed Thirdly as the Authour of the perpetuall effectuall and virtuall influence of saving grace from Christ the head to every true member of his body John 6. 51. 57. 63. in which sense the world cannot receive or know him John 14. 17. but he is bestowed on the elect only 1 Pet. 1. 2. and those truly regenerated and converted to the Lord. But on our part what meanes is there of this conjunction Onely faith which yet is not of our selves but the gift of God Eph. 2. 8. and of all other the first and more generall effect and instrument of the Spirit of Christ 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him Eph. 3. 16. 17. as first to receive from God by him whatsoever benefits and graces Rom. 5. 2. Secondly to returne to God in him all holy and thankfull obedience Cor. 2. 7. Gal. 5. 6. Is faith absolutely required in every one that is united unto Christ It is absolutely required of all those that are of discretion and capacity but in those that are not capable of knowledge without which there can be no faith as some naturally fooles and infants which are within the covenant we are not to proceed farther then Gods election and the secret operation of his Spirit Act. 2. 39. 1 Cor. 7. 14. 12. 13. So much of our union with Christs person what is our communion with him It is our participation with him in the benefits flowing from his severall offices whereby he is made to us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. So we also by him after a sort become Prophets Acts 2. 17 18. Priests and Kings 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the severall functions of our Saviour Christ hath been more fully declared for being made one with him we are thereby possessed of all things that are his Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband the branch of the sap of the root John 15. 5. and the members of sense and motion from the head Eph. 4. 15 16. in which regard the whole Church is also called Christ 1 Cor. 12. 12. Gal. 3. 16. and the severall members Christians Acts 11. 26. What are the main benefits which Christians receive by their communion with Christ Justification and glorification Rom. 8. 30. By the one whereof we have our persons accepted and new relations between God and us established By the other our nature reformed and new obedience infused which latter is but begun in this life and is called Sanctification and perfected in the life to come which most usually hath the terme of Glorification of which in its proper place VVhat is Justification Justification is the sentence of God whereby he of his grace for the righteousnesse of his Son by him imputed unto us and through faith apprehended by us doth free us from sin and death and account us righteous unto life Rom. 8. 30. 33 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins and being accompted righteous in the sight of God by the righteousnesse of our Saviour Christ imputed unto us are restored to a better righteousnesse then ever we had in Adam I perceive your Answer needs further explaining first why call you Justification a sentence That thereby we may be informed that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures that comes under the head of sanctification begun here in this life which being finished is Glorification in heaven but here the word signifieth to pronounce just to quit and discharge from guilt and punishment and so
speakings Prov. 12. 18. yet men in authority may use such tearmes as the sinne of those with whom they deale doth deserve What use are you to make of all this That according to the counsell of Saint Paul we see that no corrupt communication proceed out of our mouth but that which is good to the use of edifying that it may minister grace unto the hearers Ephes. 4. 29. that our speech be alwayes gracious seasoned with salt that we may know how we ought to answer every man Col. 4. 6. For as flesh in Summer if it be not poudred with salt will smell so will it be with them that have not their hearts seasoned with the word of truth And thence for want of care proceed angry wrathfull and loathsome speeches against our brother which are in the Scripture compared to Iuniper coales which burne most fiercely Psal. 120. 4. or to the pricking of a sword or a razor which cutteth most sharply Prov. 12. 18. Psal. 52. 2. Whereupon the tongue is by Saint James said to be an unruly evill set on fire of Hell Jam. 3. 6 8. We ought therefore to governe our tongues by the Word of God and take heed of vile speeches So much of our Gestures and our Words what is required in our deeds 1. That we doe good to our Neighbours so far as our power and calling will suffer 2. That we visit and comfort him in sicknesse and affliction Mat. 25. 36. Jam. 1. 27. 3. That we give meat drinke and cloth to the poore and needy 4. That we give reliefe to the distressed and succour to the oppressed Iob 29. 15 c. 5. That we foresee and prevent mischiefs before they come 6. That we rescue our Neighbour from danger and defend him with our hands if we can if we may What be the contrary sins forbidden 1. Oppression and cruelty in withdrawing the meanes of life Iam. 5. 4. as by usury and by letting out of land so that men cannot live by it c. 2. Not looking unto the sicke and those that be in distresse 3. Neglect of Hospitality especially to the poore which by the Commandement of God must be provided for 4. Not preventing mischiefe and turning away all stroaks from our Neighbours so much as in us lieth 5. Extremity and Cruelty in punishing where the correction is excessive Deut. 25. 3. 2 Cor. 11. 29. or is not inflicted in love of Iustice Deut. 16. 19 20. 6. All angry and despitefull striking how little soever it be 7. Fighting smiting wounding or maiming of the body of our brother or neighbour Iam. 4. 1. Lev. 24. 19 20. 8. The indangering or taking away of his life How is this done Either directly or indirectly How indirectly 1. When one defendeth himselfe with injury or purpose of revenge or to hurt his adversary and not onely to save himselfe Rom. 12. 21. Exod. 22. 2 3. 2. When women with childe either by mis-diet or streine by reaching violent exercise riding by Coach or otherwise and much more by dancing either hurt the fruit of their wombe or altogether miscarry 3. When children begotten in Fornication or Adultery are committed to them to keep which have no care of them 4. When those to whom it appertaineth doe not punish the breach of this Commandement Num. 35 31 32. Prov. 17. 15. 5. Keeping of harmfull beasts Exod. 21. 29. 6. All dangerous pastimes 7. When things are so made that men may take harme by them or such care is not had of them that ought to be as when the high-wayes and bridges are not mended or when staires are so made that they are like to hurt either children servants or others when Wells and Ditches or any such like dangerous places are not covered or fenced Exodus 21. 33. whereunto belongeth that the Lord commanded the Israelites to have Battlements upon their houses Deut. 22. 8. How directly When a man without a Calling doth actually take away the life of his brother Gen. 9. 6. otherwise then in case of publick Iustice Iohn 7. 19. just warre Deut 20. 12 13. or necessary defence Exod. 22. 2. How many sorts of this direct killing are there Three First Chance-medly Secondly Man-slaughter Thirdly Wilfull murther What is that which we call Chance-medley When it is simply against our will and we thinke nothing of it as he which felleth a tree and his Axe head falleth and hurteth and killeth a man Deut 19 4 5 which is the least sinne of the three and by mans Law deserveth not death and therefore by the Law of Moses in this case the benefit of Sanctuary was granted Exod. 21. 13. But how appeareth it to be a sinne at all 1. Because by the Law of Moses the party that committeth this â—act was to lose his liberty untill the death of the high Priest to signifie that he could not bee freed from the guilt thereof but by the death of Iesus Christ the great high Priest 2. Because it is a fruit of the sin of our first Parents who if they had stood in that integrity wherein God created them such an act as this should never have happened 3. Because there is some impudency in him that doth it and want of consideration What should this teach us To take heed of all occasions that may make us guilty of this sin What doe you account Man-slaughter When one killeth another in his owne defence whereunto also may be added If one should kill a man at unawares in hurling stones to no use Or if a drunkard in reeling should fell another whereof he should dye for this is different from that which commeth by chance-medley when a man is imployed in a good and lawfull worke What thinke you of killing one another and challenges to the field It deserveth death by the law of God and man What is wilfull Murther When a man advisedly wittingly and maliciously doth slay or poyson his Neighbour which is a sin of a high nature and at no hand by the Magistrate to be pardoned because thereby the Land is defiled Gen. 9. 5 6. Hos. 4. 2 3. Numb 35. 31 33 34. Deut. 21. 2 7 8 9. What reasons are there to set out the detestation of this sin 1. If a man deface the Image of a Prince he is severely punished how much more if he deface the Image of God Gen. 9. 6. 2. By the law of Moses if a beast an unreasonable creature had killed a man it should be slaine and the flesh of it though otherwise cleane was not to be eaten Exod. 21. 28. 3. By the same law if this sin goe unpunished God will require it at the place where it was committed and at the Magistrates hands Numb 35. 33. Hitherto of the duties of this Commandement belonging to the person of our Neighbour while he is alive What are they after his death They either concerne himselfe or those that pertaine to him What are the duties
that concerne himselfe 1. Friends and Neighbours should see that his body be honestly buried and Funerals decently performed Gen. 23. 4 19. 25. 9. 1 Sam. 25. 1. Psal. 79. 3. Rom. 11. 9. 2. Moderate mourning is to be used for him Eccles. 12. 7. 1 Thes. 4. 13. 3. We are to report well of him as he hath deserved 4. We are to judge the best of him What is that which concerneth those that belong to him To provide for his wife children and posterity that he may live in them Ruth 2. 20. 2 Sam. 9. 7. So much of the respect which we owe unto our Neighbours Is it not required also that we should shew mercifulnesse unto our beasts Yes A righteous man is to regard the life of his beast Prov. 12. 10. and all hard usage of the creatures of God is forbidden Deut. 22. 6 7. and 25. 4. yet not so much in regard of them 1 Cor. 9. 9 10. as that thereby the Lord would traine us forward to shew mercy to our Neighbour For it being unlawfull to use the dumbe creatures cruelly it is much more unlawfull to use men so What are the breakers of this Commandement to expect The Apostle Iames teacheth that when he saith Iudgement without mercy shall be upon those that are mercilesse Iames 2. 13. Of how many sorts are those judgements They either concerne this life or that which is to come What be those that concerne this life 1. Severe punishments by the Law are to be inflicted upon the body as limbe for limbe eye for eye hand for hand tooth for tooth wound for wound bloud for bloud life for life Exod. 21. 23. Iudg. 1. 5 6 7. although it were a beast if it were knowne to be a striker Exodus 21. 28. 2. Short life Psal. 55. 23. bloud-thirsty men that live not out halfe their dayes 3. Magistrates that should punish murtherers if they spare them their lives are in danger to goe for the offender as Achabs did for Benhadads 1 Kings 20. 42. David was exceedingly punished for sparing bloud-thirsty men such as was his son Absalom and not punishing them 2 Sam. 13. 28 29. 14. 33. 16. 11. 4. God threatneth that hee will not onely revenge the bloud of the slaine upon the murtherer himselfe but also upon his issue and posterity in unrecoverable diseases 2 Sam. 3. 29. What is the punishment that concerneth the life to come 1. That their prayers are not heard Esay 1. 15. 1 Tim. 2. 8. 2. Everlasting death both of body and soule in the bottomlesse pit of Hell and as the degrees of sinne are so shall the punishment be What meanes are we to use for furthering us to the obedience of this Commandement It behoveth us to consider that first all men are made in the Image of God Gen. 9. 6. and of one bloud with us Acts 17. 26. and all Christians in the Image of Christ also in whom we are all one body 1 Cor. 12. 17. 2. God hath appointed the Magistrate also to punish proportionably every offender in this kinde Gen. 9. 6. Lev. 24. 20 21. Yea himselfe also extraordinarily bringing murtherers to light and punishment Gen. 4. 9. Prov. 28. 17. Acts 28. 4. VVhat must we avoyd as hindrances to the obedience of this Commandement 1. The false opinion of the world in placing manhood in revenge aud bloud-shed Gen. 4. 23 24. 2. The company of furious and unmercifull men Proverbs 22. 24 25. 3. Greedy desire of gaine Prov. 1. 19. Mic. 3. 3. 4. Pride Prov. 13. 10. 5. Riot and drunkennesse Prov. 23. 29. Hitherto of the generall duties that belong to the person of man contained in the sixt Commandement what followeth The duties which we owe to man in regard of the things which belong unto him the first whereof concerneth those that bee most deare unto him namely his family and his wife especially who is nearest unto him and as himselfe being one flesh with him In respect whereof temperance and chastity is required in the next Commandement What are the words of the seventh Commandement Thou shalt not commit Adultery Exod. 20. 14. What is comprehended under this name of Adultery All sins of that sort committed either in the body or in the mind of persons whether married or unmarried are signified by this name to signifie the vilenesse of the breach of this Commandement What then is the meaning and scope of this Commandement That all uncleannesse and impurity be avoided and chastity by all meanes preserved 2 Cor. 7. 1. 1 Thes. 4. 3 4 5. What is here forbidden All impurity uncleannes together with all means and provocations to lust What is here required All purity honest behaviour continent and chaste usage towards our selves and towards our Neighbours 1 Thes. 2. 3. 1 Cor. 7. 34. What are the speciall breaches of this Commandement They are either inward or outward What is the inward The unchastity and dishonesty of the mind with all filthy imaginations and inordinate lusts Mat. 5. 28. Col. 3. 5. What are the speciall branches of this inward impurity 1. The desire of strange flesh with resolution to have it if he could Col. 3. 5. 1 Thes. 4. 5. For to lust after a strange woman with consent of heart is forbidden in this Mat. 5. 28. as lust without consent is in the last Commandement Not that the bare affection is of it selfe a sin being rightly directed to a true and good object but the abuse of the affection the right subject manner and measure being not observed 2. Inward boiling and burning in affection whereby godly motions as with a fire are burnt up and a mans mind is so carried away that he is hindered in all other things belonging to his Calling This is an high degree of corruption which if it be not restrained will breake forth into further mischief Jam. 1. 15. And therfore we are earnestly to pray to God against it if we can no otherwise prevaile we must use the remedy of Marriage prescribed by God himselfe For it is better to marry then to burne 1 Cor. 7. 9. 3. Evill thoughts and cogitations in the mind arising from foolish and vaine talke but first and principally from our owne concupiscence when a man suffers as it were his soule to be trampled under foot with impure imaginations Jam. 1. 14 15. 4. Iealousie in the mind betwixt two persons upon no just occasion or good ground which is contrary to that entire love and affection which a man should have towards his wife Numb 5. What is the inward vertue here commended The virginity and constancy of the mind and the chastity and purity of the heart 1 Cor. 7. 34. 1 Thes. 4. 3 4. 5. 23. What is the outward breach of this Commandement Such uncleannes as being once seated in the mind after sheweth it selfe outwardly Wherein doth it shew it selfe Either in things that belong to the body
from us we rob our selves and the poore also who have right unto that which wee can well spare from our owne uses What doth this Commandement require concerning restitution of other mens goods That we readily restore those goods which either we have unjustly gotten from the right owners or which we cannot justly retaine How doe you prove that goods unjustly gotten ought to be restored Both by Gods Precepts the examples of the godly and necessary reasons For the first God strictly requireth that if any thing be unjustly gotten as either by violence or by fraud and deceit or any other wayes restitution bee made to the true owner Lev. 6. 2 3 4 5. Num. 5. 6 7 8. By what examples doe you evince it Before the Law by the example of Jacob and his sonnes Gen. 43. 12 21. Vnder the Law by the profession of Samuel 1 Sam. 12. 4. and the practice of Micah Judges 17. 2. who though an Idolater made conscience of it and of the Jewes Nehem. 5. 11 12. And under the Gospell we have the example of Zaccheus Luke 19. 8. Yea Judas himselfe being convinced of his sinne maketh restitution so that they herein are worse then Judas who refuse to doe it What reason have you for it Because it is a duty necessarily to be performed by all that hope for salvation For without restitution wee can neither have any true faith to perswade us that our sinne of Theft is remitted nor any sincere Repentance For God pardons no sin which we still pertinaciously retaine and live in Prov. 28. 13. But he that restoreth not ill-gotten goods liveth still in his theft and repenteth not of it seeing restitution is an inseparable fruit of repentance Ezek. 33. 15. But what is to be considered in this restitution Foure things First who is to make it namely every man who hath gotten any thing unjustly either by force or fraud by contract or out of contract by calumny and false accusation by lying oppression or any other evill course Luke 19. 8. Numb 5. 6 Lev. 6. 23. Secondly to whom restitution is to be made namely to him who is wronged defrauded or oppressed Lev. 6. 5. or to his kindred if he bee dead or if none such can be found to pious uses Thirdly how much ought to be restored to wit all the whole that is unjustly gotten if he be able or at least so much to the uttermost as he is able yea the Law of God required that to the principall a fifth part should be added Lev. 6. 5. Numb 5. 7. And even equity it selfe requireth that beside the principall it selfe so much more should be added as the party is damnified by this unjust detention of his goods Fourthly when this restitution ought to be made namely not at the end of our lives or after our death but as soone as we repent and desire at Gods hands that our sin should be forgiven We must confesse bewayle and forsake our sin that God may be reconciled unto us and then we must make satisfaction to our wronged Neighbour Mat. 5. 23 24. What are the things which though they be justly gotten yet are unjustly detained Such things as others having lost we have found For such things come unto us by the disposing of Gods providence and we may justly keep them till we can find out the true owners so that we make diligent enquiry after them with a resolution to restore what we have thus found when we know to whom they belong Deut. 22. 3. Exod. 23. 4. Hitherto of the duties which belong to just getting and possession of goods Now what is required to the right use of them Two things Fruition in respect of our selves and communication in respect of others Prov. 5. 15 16. What is required to the former That we thankfully and comfortably enjoy Gods blessings which he hath bestowed upon us Eccles. 5. 17 18. How must this be done By exercising two vertues The first is Parsimony or thriftinesse whereby we honestly keep and preserve our goods that they be not vainly and unprofitably mis-spent John 6. 12. Prov. 27. 23. to 28. The second is Frugality whereby we dispose of our goods justly and honestly gotten to fit and necessary uses in a sober and moderate manner What vertues then must here concurre in the right use of our goods These foure 1. Iustice in getting them 2. Thriftinesse in keeping them 3. Frugality in enjoying them 4. Liberality in communicating them For without justice parsimony degenerateth into covetousnesse Frugality without liberality into sordid miserlinesse Liberality without parsimony and frugality into prodigality What vices are opposed to these vertues Two 1. Tenacity or sordid gripplenesse Secondly profusion and wastefulnesse What is tenacity A kinde of covetousnesse which restraineth men both from communicating their goods to others and from enjoying them themselves Eccles. 6. 2. 5. 10 11. Wherein doe such offend By committing a double theft First against their neighbours seeing God hath not made them absolute owners of their riches but Stewards who must dispose of them also for the good of others which if they doe not they rob them of their right James 5. 1 2 3. Secondly against themselves in defrauding their owne soules of the use of those blessings which God hath allowed them Eccles. 4. 8. What doe you think of such Misers First that none are more wicked seeing they are neither good for themselves nor others Eccles. 14. 5. Secondly none poorer seeing though they possesse much yet they enjoy nothing and want as well what they have as what they have not Thirdly none more foolish seeing they want for feare of wanting and live poore that they may dye rich Fourthly none more wretched seeing they deprive themselves both of the comforts of this life and of the joyes of the life to come What is the other extreame Profusion and wastfulnesse And this is two-fold either in spending above their meanes in unnecessarie expences whereby they either ruine their estates or expose themselves to the devills tentations in using unlawfull meanes to recover that which they have wastfully mis-spent Or secondly in wasting their goods in dishonest riotous courses tending to luxurie and riot whereby they necessitate themselves to use all unlawfull meanes to get so much more wealth as may serve to maintaine their riotous expences and so Luxury becommeth the mother of Covetousnesse and Covetousnesse the nurse of Luxuriousnesse What is the use of our goods respecting others It is by communication or liberall alienation of them for the use and benefit of others What vertues are hereunto required Two Liberality and Iustice. Liberality whereby we communicate our goods with a ready and cheerefull minde Secondly Iustice that we thus communicate that onely which is our owne And these must goe hand in hand and are therefore conjoyned by Salomon Proverbs 21. 21. What are the kindes of liberall alienation They are two For it is
covet thy Neighbours House thou shalt not covet thy Neighbours Wife c. VVhat is the sinne chiefely here forbidden Concupiscence that is those secret and internall sinnes which goe before consent of will and are the seedes of all other vices of which sort are wicked and corrupt inclinations thoughts desires which are repugnant to charity VVhat is the end of this Commandement It respecteth either God our Neighbours or our Selves VVhat is the end which respecteth God That He might shew the perfection of that Charity which in His Law He requireth of us and the excellency of it above all other humane laws For humane and Divine Lawes differ as the Lawgivers themselves And as God is a Spirit who is omniscient and searcheth the heart so Hee requireth spirituall obedience Rom. 7. 14. and bindeth by His Law which is spirituall like Himselfe not onely the hand tongue and outward man as men doe by humane lawes but even the most inward hidden and secret thoughts and desires of the minde and heart VVhat is the end respecting our Neighbours That wee might not thinke or desire any thing tending to their hurt but that with all the powers of our soules we exercise Charity in doing them good not seeking our owne good onely but theirs also 1 Cor. 13. 5. What is the end of this Commandement respecting our selves That it might discover unto us our corruption and how far wee are from that perfection which Gods Law requireth Rom. 7. 7. 13. 24. Prov. 20. 9. Psal. 19. 13. and secondly that it might bee unto us a perfect rule of spirituall obedience and might teach us chiefly to observe our hearts Prov. 4. 23. to suppresse the first and inward motions of sin and to aspire to that originall puritie that we had by Creation What was the occasion of this Commandement Threefold first the pravity of our hearts and thoughts Gen. 6. 5. and 8. 21. Secondly the blindnesse and stupidity of our mindes and hearts which could neither see nor feele their owne pravity and corruption Rom. 7. 7 8. Thirdly the errour of our judgements which suppose that our thoughts be free and that concupiscence and first thoughts are not sins till they have our conscent because they are not in our power to restraine them What is the difference betweene the spirituall obedience required in this and the other Commandements In that it not onely requireth the internall obedience of the heart with the outward man as the rest doe but also restraineth the first motions and inclinations which goe before consent If wee had not rather say that it is added to the other as a full and more cleare explication of that spirituall obedience which is required in all the rest Now shew the meaning of this commandement and first what is that concupiscence which is here spoken of There are two sorts of concupiscence or of the affections of the heart the first called the Irascible conceived against things evil which we shuâ— as anger hatred feare griefe c. The other called Concupiscible conceived towards things good and desirable as love joy delight c. And these are things either truely evill or good or else so onely in appearance Is all concupiscence here forbidden No for there is some good and lawfull some evill and unlawfull the one commanded the other forbidden What is lawfull concupiscence It is either naturall or spirituall Naturall that which desireth things good and necessary to our being or well-being as food cloathing and other lawfull comforts of this life Secondly spirituall which lusteth and fighteth against the flesh Gal. 5. 17. and affecteth and coveteth after spirituall things Psal. 119. 40. What is opposite hereunto Vnlawfull and evill concupiscence Col. 3. 5. which is also called concupiscence of men 1 Pet. 4. 2. concupiscence of the flesh Gal. 5. 16 17. worldly concupiscence Tit. 2. 12. lusts of the Devill John 8. 44. What are the kindes of this evill concupiscence Either habituall or actuall Habituall is an evill inclination and pronenesse to that which is evill or an evill desiring of it which is a part of originall injustice Rom. 8. 6 7. What is that evill concupiscence which is actuall It is distinguished into two kinds First in respect of the forme Secondly in respect of the object What is that which respecteth the forme It is either inchoate and imperfect which is an act of sensuality onely and the first and sudden motions of concupiscence which goe before the act of reason and the will tickling the minde and heart with a kinde of delight Or it is formed and perfected having also the act of the will joyning with it and consenting to it 1 Thess. 4. 5. What are the degrees of that inchoate concupiscence They are three First an evill motion cast into our mindes by either the Devill the World or our owne Flesh corrupting the sense memory or phantasie whereby wee have an hanging and hankring appetite after that which is our Neighbours as thinking it fit and convenient for us Secondly a longing after it and wishing for it following that motion Thirdly a tickling delight arising from a conceit of the pleasure or profit which we should have in the enjoying of it James 1. 13 14 15. How then doth sinne grow from its first conception to its full growth Saint James in respect of the degrees of it compareth it to the conception growth and birth of an Infant in and from the wombe James 1. 14 15. The first is the abstraction of the minde and heart from good to evill by the evill motion and appetite which may be called the carnall copulation between the heart and sinne and Satan The second inescation and enticing of the heart with delight and consent unto it as it were the retention of the seed The third consent to the acting of it which may be called the conception of it The fourth deliberation after this consent by what meanes and how it may be acted which is the articulation and shaping of the parts and members The fifth is the acting of sin it selfe that is the birth of it which being borne causeth death Which degrees and growth of sin may be observed in the example of Eve Ahab and David himself How may evill concupiscence be distinguished in respect of the object Into three kindes First of pleasure which is the lust of the flesh Secondly of profit which is the lust of the eyes Thirdly of honour and glory which is the pride of life 1 John 2. 25. What are the parts of this Commandement Two First the Affirmative Secondly the Negative The first is here to be understood the other is plainly expressed What is forbidden in the Negative Evill concupiscence which is twofold either originall or actuall What is originall concupiscence Originall sin which is the corruption and disorder of all the powers and faculties of soule and body disposing them to all that is evill
23. And first that it doe not admit any evill concupiscence Secondly that if it be admitted it be not retained And this care must be taken both when wee be awake that we keep our mindes intent unto lawfull and good things Matth. 12. 44. And when we goe to sleep that by hearty prayer we commend them to Gods keeping But what if the heart have admitted evill concupiscences We must strive and fight against them and never be at rest untill we have cast them out and extinguished them What further is required to the conserving of the heart in purity In the third place we must observe our sences that they doe not bring into our mindes such objects as being apprehended will stirre up in us evill concupiscence Gen. 3. 6. 6. 2. Josh. 7. 21. 2 Sam. 11. 2. Matth. 5. 28. Job 31. Psal. 119. 37. What are the speciall meanes to suppresse or take away the concupiscence of the eyes First we must mortifie selfe-love and not seek our owne but every man anothers wealth 1 Cor. 10. 24. Secondly we must pull out the eyes of envy Thirdly we must labour after contentation Phil. 4. 11. And to this end consider First how many want those good things which thou enjoyest who are farre more worthy of them Secondly thine owne unworthinesse of the least of Gods benefits Thirdly meditate on Gods providence and fatherly care who provideth all things necessary for thy good and salvation What doe you learne from this Commandement thus expounded That it is most impossible for any man to keep it For who can say that his heart is cleane from the first motions of sinne and concupiscence that goe before consent Prov. 20. 9. To what purpose serveth the knowledge of this impossibility To humble us in the sight and sense of our sinnes which have made us subject to the wrath of God and the curse of the Law that so despairing in our owne merits we may be driven out of our selves and with more ardent desire flye unto the mercies of God in the satisfaction and obedience of Iesus Christ. What other use are we to make of it That being by Christ freed from the curse of the Law we study and endeavour to conforme our selves our soules and lives according to the prescript rule of this holy and most perfect law Matth. 5. 48. and that mortifying the flesh with all the carnall concupiscences and lusts of it we be dayly more and more renewed unto the Image of God in all holinesse and righteousnesse and walke worthy of our high calling as it becommeth Saints Eph. 4. 1. Hitherto we have treated of the rule and square of our Sanctification viz. The ten Commandements Now wherein is the effect or exercise of Sanctification seene IN unfeigned repentance and new obedience springing from thence For the fruits of Sanctification are First inward vertues whereby all the powers of the minde are rightly ordered Secondly the exercise of the same by putting those heavenly and sanctified abilities to holy use and service If then the exercise of Sanctification be first seen in repentance what is repentance An inward and true sorrow for sinne especially that we have offended so gracious a God and so loving a father together with a setled purpose of heart and a carefull endeavour to leave all our sinnes and to live a Christian life according to all Gods Commandements Psalme 119. 57. 212. Or a turning of our selves to God whereby wee crucifie and kill the corruptions of our nature and reforme our selves in the inward man according to Gods will What is it to crucifie the corruption of our nature It is freely and with all our heart to be sorry that we have angred God with it and with our other sinnes and every day more and more to hate it and them and to flye from them How is this wrought in us It is wrought in us partly by the threatning of the Law and the feare of Gods judgements but especially increased by feeling the fruit of Christ his death whereby we have power to hate sin and to leave it For when the sinner is once humbled with the terrours of the Law he flyeth to the comforts of the Gospell and he there seeth in Christ Crucified not onely the mercy of God discharging him of all his sinnes but also how deep the wounds of sin are wherewith he hath pierced his Saviour Zach. 12. 10. and how severe the wrath of God is against sin even to the slaughtering of his owne Son and hence 1 Peter 4. 1. commeth he to hate his sins Psalme 97. 10. as God hateth them and to look backe thereon with godly sorrow 2 Cor. 7. 10. resolving for ever after to forsake them all How is the reformation of our selves newnesse of life wrought in us Onely by the promise of the Gospel whereby we feele the fruit of the rising again of Christ. What doth ensue hereof Hereby we are raised up into a new life having the Law written in our hearts and so reforme our selves Wherein then doth repentance properly consist In a thorough changing of our purpose and desires from the evill which Gods Word rebuketh in us to the good which it requireth of us Rom. 12. 1 2. Esa. 1. 16 17. What is required in respect of the evil we turne from First knowledge of the evill then a condemning of the same together with a judging of our selves for it and then with godly sorrow for that which is past a hatred of it for ever and all this because it is sin and displeaseth our God What is required in regard of the good we turne unto First a knowledge and approbation of good to be done with a purpose of heart to doe it then an earnest love of the same shewed by care desire and endevour Can men repent of themselves or when they list No for it is the gift of God given unto them that are born againe Is it sufficient once to have repented No we must continue it alwayes in disposition and renew it also in act as occasion is given by our transgressions and Gods displeasure for there is none of Gods Saints but alwayes carrying this corruption about them they sometimes fall and are farre from that perfection and goodnesse which the Lord requireth and therefore stand in need of repentance so long as they live When then is this repentance to be practised of us The practice of repentance ought to be continually an abhorring of evill and cleaving unto that which is good Rom. 12. 9. for as much time as remaineth in the flesh after our conversion 1 Pet. 4. 2 3. yet at times there ought to be a more speciall practice and renewing thereof as after grievous falls Psal. 51. in feare of eminent judgements Amos 4. 12. Gen. 33. 2 3 c. or when we would fit our selves to receive speciall mercies Gen. 35. 2 3 c. In what manner must the especiall practice of repentance in such
cases be performed There must be 1. A serious search and enquiry after all sins Lam. 3 40. as Traitors against God but especially speciall sins Ier. 8. 6. Psal. 18. 23. as the Arch-rebels 2. Humble confession of Sins 1. Of necessity unto God with shame of face and true sorrow of heart Prov. 28. 13. Ier. 31. 18 19. 2. Vnto men conditionally Luk 17. 9. viz. if either 1. The Church for satisfaction of the publike offence do enjoyne open acknowledgment 2 Cor. 2. 6. Or 2. Some personall wrong dedemand private reconciliation Luk. 17. 4. Or 3. The weaknesse of the labouring Conscience do require the secret assistance of a faithfull and able Minister or brother Iames 5. 16. 3. Fervent and faithfull prayer Psal. 51. 1 2 c. to God in Christ both for pardon of what is past verse 7. and for supply of renewing grace for the time to come verse 10. 4. Promise of amendment and satisfaction to such as we have endammaged Seeing many doe falsly pretend that they repent how may we know that our repentance is true A true triall of ununfained repentance may be taken 1. From the generality of it viz. if it extend to the abhorring and shunning of all sins Psal. 119. 128 139 24. and to the love and practice of all duties without reservation Psal. 119. 6. 2. From the thorow performance of each part viz. 1. Hatred of sin in spirituall warfare against it and that even unto blood if need be Heb. 12. 4. 2. Of the love of righteousnesse in bringing forth fruit worthy amendment of life Matth. 3. 8. to wit good works What is the spirituall warfare The daily exercise of our spirituall strength and armour against our adversary with assured confidence of victory for the state of the faithfull in this life is such that they are sure in Christ and yet fight against sin there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the Devill and enticements of the world How shall we overcome these enemies By a lively faith in Christ Iesus What is then our principall strength The powerfull assistance of God in Christ Ephes. 5. 10. who hath loved us whereby we become more then conquerous Rom. 8. 37. What is our spirituall Armour The compleat furniture of saving and sanctifying graces called therefore the Armor of righteousnesse 2 Cor. 6. 7. and the Panoplie or the whole armor of God Eph. 5. 11 14 c. viz. 1. The girdle of verity and sincerity 2. The breastplate of righteousnesse that is holinesse of life and good conscience 3. The shooes of the preparation or resolution to goe through with the profession of the Gospell of peace 4. The shield of Faith 5. The helmet of the hope of salvation 6. The sword of the Spirit which is the sound knowledge and wise application of the Word of God 7. Finally continuall and instant prayer in the spirit Who are the Adversaries in the spirituall conflict They are either our friends proving us or our enemies seducing and endangering us Who is that friend of ours for our probation who entreth into conflict with us God himselfe who though he tempt no man unto evill no more then he can himselfe be tempted Iam. 1. 13. yet as a Master of defence enureth us to conflict by contending with us even in his owne person viz. sometimes by probatory commandements Gen. 22. 1. or sensible apparitions Gen. 32. 24. but more ordinarily by striking our hearts with his terrors Job 6. 4. withdrawing the comfort of his gracious presence Psal. 77. 7. leaving us for a time to our selves 2 Chron. 32. 31. that by our fals we may acknowledge our weaknesse Finally exercising us under the crosse and yoke of outward afflictions Heb. 12. 5 6. Rev. 3. 19. How must we contend with God No otherwise then Iacob Hos. 12. 3 4. and other holy men have done that is by obedience humility patience and fervent prayer unto God who only inableth us to previle with himselfe giving us the blessing and name of Israel Gen. 32. 28. What are those enemies of ours that seeke to seduce and indanger us Whatsoever marcheth under the banner of Satan the god and prince of the darknesse of this world 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions 2 Cor. 12. 7. Zach. 3. 1. But more usually imployeth his forces or attendants namely the world 1 Iohn 2. 15. and the flesh Gal. 5. 24. So that the faithfull in this life have battell both without by the temptations of Satan and the world and within by the battell of the flesh against the spirit How doe these enemies fight against our soules By imploying all force and fraud to draw us by sin from the obedience and favour of God unto damnation 1 Iohn 2. 15. What must we doe being thus assaulted We must stand fast being strong in the Lord and in the power of his might and taking unto us the whole armour of God Eph. 6. 13 14. that we may be able to resist in the evill daye and to lead captivity captive How shall we overcome By a lively faith in Iesus Christ. To come then to these enemies in particular What call you Satan The adversary or enemy of God and his people How may we be able to stand against his assaults First we must labour to informe our selves that we may not be ignorant of his enterprises or stratagems 2 Cor. 2. 11. Secondly we must boldly resist Iam. 4. 7. 1. Pet. 5. 9. that is give no place or ground unto him Ephes. 4. 27. or admit no conference with him but rather neglect and despise his suggestions Thirdly we must take the shield of faith in Christ and his assistance setting him on our right hand who is mighty to save Psal. 16. 8. Isa. 63 1. whereby we may quech all the fiery darts of the wicked one Eph. 6. 16. Forthly we must brandish against him the sword of the Spirit that is the word of God Eph. 6. 17. after the example of our Saviour Mat. 4 4. c. keeping our selves to that only which God revealeth to us and requireth of us What is the first assault of Satan against us By subtilty he allureth us to sin and therefore he is called a Tempter and a Serpent How shall we overcome him in these temptations First by faith in Iesus Christ who overcame all Satans temptations in his owne person that so we might overcome him Secondly by resisting the inward motions and outward occasions of sin How shall we doe that By beleeving that we are baptized into the death and Resurrection of Christ. What is the second assault of Satan against us He layeth fearfully to our charge our sins committed and therefore he is called the Devill and accuser How shall we overcome him in these accusations First by faith in Iesus Christ who hath
justified us from all the sins for which Satan can accuse us Secondly by all those comfortable promises of forgivenesse of sins which in Christ name are made unto us What is the third assault of Satan against us He seeketh by manifold inward terrors and outward troubles to swallow us up and therefore is called a roaring Lyon How shall we overcome him in these terrors and troubles 1. By faith in Iesus Christ who was heard in all his troubles to give us assurance that we shall not be overcome in them Secondly by faith in Gods providence whereby we know that Satan can doe no more harme unto us then the Lord doth permit him for our good So much of Satan our first enemy What call you the World The corrupt state and condition of men and of the rest of the creatures which Satan abuseth as his store-house or armory of temptations 1 Iohn 2. 15. How doth the World fight against us By alluring and withdrawing us to the corruption thereof What meanes doth it use First it allureth us to evill with hope of false pleasures gaine and profit preferment and glory of this world drawing us from our obedience to God 1 Joh. 2. 16. Secondly otherwhiles with feare of paines troubles losses reproaches it discourageth us from our duty and allureth us to distrust Gods promises Joh. 16. 33. How may we withstand these temptations of the world By our faith 1 Joh. 5. 4. which setteth a better world even Gods heavenly kingdom before our eyes and so enableth us both to contemne Heb. 11 24 c. and crucifie Gal. 6. 14. the love of this present world and to endure manfully the threats and wrongs the reof Heb. 11. 36 37. both confessing Christ in perill and suffering martyrdome for his sake if we be thereto called Rev. 12. 11. How are then the pleasures profits and glory of this world to be overcome First by a true faith in Iesus Christ who despised all these things to worke our salvation and to make us overcome them Secondly by faith in Gods word that feareth us from doing any thing that is against his will And how shall we overcome the paines losses and reproaches of this world First by a lively faith in Iesus Christ who suffered all these things to worke our salvation and to enable us to suffer them Secondly by a stedfast faith in Gods promises and providence that we shall want no good thing and that all things seeming hurtfull shall bee turned to the furtherance of our salvation So much of the World the second enemy What call you the Flesh The corruption of our nature wherein we were borne and conceived Doth that remaine after Regeneration Yea it dwelleth in us and cleaveth fast unto us so long as we carry the outward flesh about us How doth the flesh fight against the Spirit As a treacherous parte within us being by Satan stirred up and invegled with the baits of the world or discouraged with the evill entreaty thereof it fighteth on his side against our soule 1 Pet. 2. 11. That is our spirituall life and welfare by continuall lusting against the Spirit Gal. 5. 24. How is that First by hindring or corrupting us in the good motions words and deeds of the Spirit Secondly by continuall moving us to evill motions words and deeds What call you the Spirit The holy Spirit which God in Christ hath given us whereby we are begotten againe Doe we not receive the Spirit in full measure and perfection at the first No but first wee receive the first fruits and afterward daily increase of the same unto the end if the fault be not in our selves How doth the Spirit fight in us By lusting against the flesh How doth it lust against the flesh First partly by rebuking and partly by restraining in us the evill motions and deeds of the flesh Secondly by continuall enlightning and affecting us with thoughts words and deeds agreeable to Gods will How may we withstand the temptations of our flesh By setting before our eyes the patterne of the death of Christ and arming our selves with the same minde that it behoveth us also to suffer in the flesh ceasing from sinne 1 Pet. 4. 1. hereto craving and imploying the power of the same death of Christ to subdue and crucifie our carnall lusts and affections Rom. 6. 2. c. Whereto also belongeth the helpe and assistance of the Spirit for the repressing of our inordinate desires of nature 1 Cor. 9. 25. So much of the spirituall fight what followeth after a man hath gotten the victory in any tempatation or affliction Experience of Gods love in Christ and so increase of peace of conscience and joy in the holy Ghost Rom. 5. 3. 2 Cor. 1. 5. What followes if in any temptation he be overcome and through infirmity fall After a while there will arise godly sorrow which is when a man is grieved for no other cause in the world but for this onely that by his sin he hath displeased God who hath been unto him a most mercifull and loving father 2 Cor. 7. 8 9. Matth. 26. 75. What signe is there of this sorrow The true signe of it is this when a man can be grieved for the very disobedience of God in his evill word or deed though he should never be punished and though there were neither heaven nor hell 1 Pet. 2. 18 19. What followes after this sorrow Repentance renewed afresh 1 Cor. 7. 11. By what signes will this repentance appeare By seven 2. Cor. 7. 11. 1. A care to leave the sin whereinto he is falne 2. An utter condemning of himselfe for it with a craving of pardon 3. A great anger against himselfe for his carelesnesse 4. A feare lest he should fall into the same sin againe 5. A desire ever after to please God 6. A zeale of the same 7. Revenge upon himselfe for his former offences Thus farre of repentance and the spirituall warfare accompanying the same What are those good workes wherein our new obedience is exercised That which proceeding from a person acceptable is something of God commanded performed in right manner and directed unto a good end namely whatsoever thing is done of us not by the force or conduct of nature 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us Rom. 8. 10. and according to the rule of the knowne will of God Rom. 12. 2. unto the glory of God 1 Cor. 10. 31. the assurance of our election 2 Pet. 1. 10 c. and the edification of others 1 Cor. 10. 23. How many things then are needfull for the making of our actions good and what properties are to be required in good works Five 1. They that doe them must first be such as are ingraffed into Christ and continue in him that so their persons may be acceptable unto God 2. They must be agreeable to the Law of God and he that doth them must know that
to our weaknesse 3. What miserable men they are that refuse the Sacraments Repeat the principall ends for which God hath instituted the Sacraments To help our insight as cleare glasses to releeve our memories as lasting monuments and to confirme our faith as most certain seales and pledges from whence they become our bonds of obedience and the markes and badges of our profession so the ends for which they are appointed are these foure 1. The clearing of our knowledge 2. The helping of our memories 3. The strengthening of our faith 4. The quickning of our obedience How may we more clearly consider of those things which are ministred in the Sacraments By considering distinctly the things given and received and the persons giving and receiving What are the things given and received They are partly outward and partly inward What are the outward The visible creatures ordained for signes and figures of Christ as under the time of the Gospel Water Bread and Wine Why hath God made choice of these creatures Both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally used of all Nations of the world What are we to learne from hence The wonderfull wisdome of God that hath chosen base and common things for so high and singular mysteries whereas he might have chosen things more rare and of greater price to set out such excellent benefits as are offered to us in the Sacraments wherein there is great difference between the time of the Law and of the Gospel What are the inward things The invisible and spirituall graces namely Christ with all his benefits What learne you of this Not to stick to the outward elements but to lift up our hearts unto God accounting the elements as a Ladder whereby to climb up to those celestiall things which they represent So much of the things what are the persons The Giver and Receiver How many Givers are there Two the outward giving the outward and the inward giving the inward things Who is the inward giver God himself even the holy Trinity God the Father God the Son and God the holy Ghost What are the actions of God in a Sacrament They are principally two 1. To offer and reach forth Christ and his graces 2. To apply them to the hearts of the faithfull Communicant Who are the outward Givers The Ministers especially representing unto us the Lord whose Stewards they are 1 Cor. 4. 1. What is the Ministers office herein To consecrate the elements and then to distribute them Wherein consisteth the consecration of the elements Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer unto God First in praising God who hath ordained such means for the reliefe of our weaknesse Then in suing to God that he would be pleased to make those meanes effectuall for which end they were ordained Is not the substance changed of the elements by this consecration No verily onely the use is altered in that they are separated from a common to a holy use which change and alteration continueth onely while the action is in hand Doth the Minister with the signe give the thing signified also No he onely dispenseth the signes but it is God that giveth and dispenseth the things signified Matth. 3. 11. Is God alwayes present to give the thing signified to all them that the Minister giveth the signe No not to all for some in receiving the signes receive together with them their owne judgement 1 Cor. 11 29. yet he is alwayes ready to give the thing signified to all those that are fit to receive the Sacraments and to such persons the signes and things signified are alwayes conjoyned Who are the persons that are to receive the Sacraments All Christians that are prepared thereunto Is there any speciall preparation required to the receiving of the Sacraments Yes verily for seeing men ought to come with preparation to the hearing of the Word alone they ought much more to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to us What is the preparation that is required in them that come to receive the Sacraments There is required in those that are of yeares of discretion to a worthy participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospel Seeing no man is able to attaine to the knowledge of the Law and the Gospel perfectly much lesse the simple and common people tell me how farre is this knowledge faith and feeling necessary First concerning the Law it is necessary that the receiver of the Sacraments be able to understand and beleeve the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of everlasting death due thereunto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospel that he be able in some measure to understand the Covenant of Grace which God in Christ hath made with the sons of men and then that by faith he be able in some measure to apply the same to himself VVhat ariseth from this knowledge faith and feeling to a further preparation thereunto A true and earnest desire to be made partaker of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiving VVhat duties in the action of receiving are to be performed First a grave and reverent behaviour befitting such holy Mysteries Secondly an attentive heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat duties are to bee performed after the partaking of the Sacraments If we have a sense and feeling of the gracious work of God by them we are to rejoice with thanksgiving if not we are to enter into judgment with our selves and to humble our selves for our want thereof And though we ought to be humbled if we feel not the work of God in us in or after the Sacraments as that which argueth want of preparation before or attention in receiving of them yet ought we not therefore to be altogether dismayed for as the sick man feeleth not the nourishment of his meat because of his malady and yet notwithstanding is nourished so it is in such faithfull ones as doe not so sensibly feel the working of God in and by the Sacraments through the weaknesse of their faith and although wee cannot feele it immediately yet after by the fruites thereof wee shall bee able to discern of our profiting thereby Hath the administration of the Gospel been alwaies after the same manner For substance it alwayes hath been the same but in regard of the manner proper to certain times it is distinguished into two kindes the Old and the New Heb. 11.
2. 13. 13. 18. Act. 10. 43. 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. 2. 8 9 10 11. 2 Cor. 3. 6 7 8. What call you the old Testament That which was delivered unto the Fathers to continue untill the fulnesse of time wherein by the comming of Christ it was to bee performed Heb. 1. 1. 9. 10. Act. 7. 44. 2 Cor. 3. 7. 11. What are the properties of this Ministery First the commandements of the Law were more largely and the promises of the Gospel more sparingly and darkly propounded the latter being more generally and obscurely delivered as the manifesting was the further off Secondly the promises of things to come were shadowed with a multitude of types and figures which when the truth should be exhibited were to vanish away Jer. 31. 31 32 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9. 1. 8 9 10. 2 Cor. 3. 11. 13. Gal. 4. 3 4. Col. 2. 16 17. What were the chiefest states and periods of this old Ministery The first from Adam to Abraham the second from Abraham to Christ. What were the speciall properties of the last of these two periods First it was more specially restrained unto a certaine Family and Nation Secondly it had with it solemne repetition and declaration of the first covenant of the Law Thirdly besides the ceremonies which were greatly inlarged under Moses it had Sacraments also added unto it Luk. 1. 54 55. Psal. 44. 19. 26. Rom. 9. 4. Act. 13. 17. Deut. 4. 1. 6 7 8. 37. 1. 6 7 8. 14. 2. 26. 18 19. Joh. 1. 16 17. Exod. 24. 7 8. Deut. 4. 12. Rom. 10. 5. Heb. 9. 1 2 3. Joh. 7. 22. What were the ordinary Sacraments of this Ministery The Sacrament of admission into the Church was circumcision instituted in the dayes of Abraham the other of continuall preservation and nourishment the Paschall Lambe instituted in time of Moses Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9 10 Rom. 4. 11. Col 2. 11. Deut. 30. 6 7 8. Exod. 12. 3 4. Numb 9. 11 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9. 56. with Exod. 12. 46. What is the new administration of the Gospel That which is delivered unto us by Christ to continue unto the end of the world Joh. 1. 17. Heb. 1. 2. 2. 3 4. 3. 5 6. 1. Cor. 3. 11. What are the properties thereof First it is propounded indifferently to all people whether they bee Jewes or Gentiles and in that respect is Catholick or universall Secondly it is full of grace and truth bringing joyfull tydings unto mankinde that whatsoever was formerly promised of Christ is now accomplished and so in stead of the ancient types and shadows the things themselves with a large and cleere declaration of all the benefits of the Gospel are exhibited What bee the speciall points of the words of this ministery That Christ our Saviour whom God by his Prophets had promised to send into the world is come in the flesh and hath accomplished the work of our Redemption that hee was conceived of the holy Ghost born of the Virgin Mary suffered under Pontius Pilate was crucified and dyed upon the crosse that body and soule thus separated his body was laid in the grave and remained there under the power of death and his Soule went into the place appointed for the soules of the righteous namely Paradise the place of the blessed that the third day body and soule being joyned together againe hee rose from the dead and after ascended into Heaven where hee sitteth at the right hand of his Father untill such time as from thence hee shall come unto the last Judgement Rom. 1. 1. 2 3. Joh. 1. 14. 25. 19. 28. 30. Heb. 9. 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18 19 20 21 22 23. 27. 2. 26. ver ad 50. 12. 40. 27. 59. 60. Rom. 6. 9. Luk. 23. 43. 46 47. Matth. 16. 21. 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark 16. 19. Act. 1. 2 3. 10 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3. What are the Sacraments of this Ministery The sacrament of admission into the Church is Baptisme which sealeth unto us our spirituall birth the other the sacrament of our continuall preservation is the Lords Supper which sealeth unto us our continuall nourishment What Sacraments bee there of the Covenant of Grace They bee of two sorts some of the Old Testament before Christs comming others of the New under Christ. What Sacraments were there of the Old Testament Besides divers extraordinarily given 1 Pet. 3. 20 21. 1 Cor. 10. 1 2 3 4. and serving but for a season there were two of ordinary and perpetuall use from their institution untill the comming of Christ to which those other may bee referred first Circumcision for entrance into the covenant of Grace Gen. 17. 10. Deut. 30. 6. secondly the Passeover for continuance and confirmation therein Exod. 12. 3. 1 Cor. 5. 7. To which two the two Sacraments of the new Testament answer How doe the Sacraments of the New Testament differ from those of the Old In respect not of the Author God the substance Christ or the receivers the people of God which are in both the same Rom. 4. 11. 1 Cor. 10. 2 3 4. but of continuance Matth. 28. 19 20. evidence 1 Cor. 11. 26. easie performance and efficacy in all which those of the New Testament have great preheminence 2 Cor. 3. 9. What Sacraments bee there of the New Testament Onely two to wit Baptisme succeeding in the place of Circumcision and the Supper of the Lord answering to the Passeover Rom. 4. 1. Gen. 17. 11 12. 1 Cor. 10. 1 2 3. 12 13. Matth. 26. 26. 28. 19. By the former wee have our admission into the true Church of God by the latter wee are nourished and preserved in the Church after our admission How may it appeare that there bee no more then two Sacraments of the New Testament First when the number of Sacraments were most necessary as under the Law they had but two wherefore wee need require no more 1 Cor. 10. 1 2 3. Secondly having meat drink and cloathes wee ought therewith to bee content 1 Tim. 6. 8. now by the Sacrament of our entrance our spirituall cloathing is sealed unto us Gal. 3. 27. and by that of our growth is sealed our feeding 1 Cor. 10. 16. Thirdly those two seales assure us of all Gods graces as of our regeneration entrance and ingraffing into Christ so of our growth and continuance in him and therefore wee need no more 1 Cor. 12. 13. For there are as many Sacraments as there are things that need to bee betokened to us about our justification Now they bee two our birth in Christ and our nourishment after wee are born as in the bodily life
Church to meet in the day for feare of persecution Wherefore herein the laudable custome of the Church of administring it in the Morning when our wits and capacities are best is to be followed In which respect also there is some difference between this Sacrament and the Sacrament of Baptisme which may without any inconvenience be administred in the afternoone What is the fittest day for the Administration of this Sacrament The Lords day is the fitttest day for the administration of the Sacrament For although our Saviour Christ did administer it on another day for the reasons before declared yet he did not bid us so to doe But the Apostles example and religious practise herein is to be followed which did celebrate the Supper of the Lord on the Lords day So much of the time Now for the nature of this Sacrament how may it be knowne First by the matter and secondly by the forme of it What is the matter of the Supper of the Lord Partly outward as the elements of bread and wine partly inward as the body and bloud of Christ. For as many graines make but one loafe and many grapes but one cup of wine so I beleeve that those outward elements signifie Christ and him crucified with all the benefits of his death and passion even whole Christ with all the fruits of his mediation Mat. 26. 26 27. 1 Cor. 11. 24 25. Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament Because meaning to set forth our spirituall nourishment by them they are of all the meanes of our corporall nourishment the chiefest Psal. 104. Why did he not content himselfe with one of these only He tooke both that he might hereby shew how plentifull and assured redemption we have in Christ whom these doe represent Wherefore it is no marvell that the Papists in the prohibiting of the cup doe answerably teach our salvation to be neither wholly in Christ nor assuredly What Argument doe you observe in the institution of the Sacrament against this Robbery The foreseeing Spirit of Christ knowing the sacriledge that Popery would bring in for the robbing of the people of the use of the Cup hath prepared a preservative against it speaking here more fully of the cup which he did not of the bread Drinke ye all of this Mat. 26. 27. What Bread used our Saviour Christ Ordinary bread such as was used at the common Table at that time it was indeed unleavened bread but it was so because no other was then lawfull at the feast of the Passeover Are not the Bread and VVine changed into the body and bloud of Christ in the Sacrament No they are not changed in nature but in use 1 Cor. 10. 16. For the words of eating and drinking doe properly belong to the outward elements of bread and wine and by a borrowed speech doe improperly belong to the body and bloud of Christ to note unto us the communion we have with our Saviour Christ of whom we are as verily partakers by a lively faith as of the bread and wine by eating and drinking them And thus we say that these elements are changed in use because being seperated from a common use they are consecrate to signe and seale to us our spirituall nourishment and growth by the body and bloud of Christ Iesus Luke 22. 19. 1 Cor. 10 3 4. For as the Sacrament of Baptisme doth seale to us a spirituall regeneration so the Lords Supper a spirituall feeding and even as well the body and bloud of Christ is in Baptisme given us for cloathing as they are given in the Lords Supper for nourishment Therefore the bread and wine are not the true body and bloud of Christ but the signes and tokens of them as in Baptisme the water was onely a signe of Christs bloud not the bloud What further reason have you to overthrow the carnall presence of Christ in the Sacrament 1. If the bread were turned into Christ then there should bee two Christs one that giveth another that is given for our Saviour Christ gave the bread c. 2. If the bread be the very body of Christ there should then bee no signe of the thing signified and so no Sacrament Rom. 4. 11. Where their miserable shift that the whitenesse is the seale and signe is not worthy the answer 3. The wicked receiver might then eate and drinke Christs body and bloud as well as any true beleever Iohn 13. 2. 30. 4. The Minister cannot give the inward grace but the outward Element in the administration of the Sacrament Luke 3. 16. What reason was there to move our Saviour Christ to use such a borrowed speech in this so great a mysterie Because it is ordinary and usuall in the Scripture to give the name of the thing signed and signified to the signe as it is called the tree of life which was but a signe of life Gen. 2. 9. So in the Sacraments of the old Testament Circumcision is called the Covenant Gen. 17 10. that is the token of Covenant verse 11. Or the Lambe or Kid the Passeover whereof it was a signe onely Exo. 12. The selfe same manner of speech is also used in the new Testament of Baptisme called the new Birth taking away of sinnes whereof it is onely a seale So that unlesse the Lord would in this Sacrament have departed from the wisdome of the Spirit of God accustomably received he must needs here also tread in the same steps of a borrowed and figurative speech Howbeit it may seem that to have used a more proper speech would have been more meet for him being neare unto his death and more convenient for their understanding He did after his last Supper use as figurative speeches as this in the 14 15 16. of John and that without all danger of darknesse of speech there being often times more light in a borrowed then in a proper speech And a Trope of force must be yeelded when he saith that the cup is the new Testament It maketh further for the corporall presence that our Saviour Christ saith in his supper that his body was then broken and not that it should be broken after That is also usuall to the Scripture for further certainty to speak of things to come as of them that are present But there is nothing impossible unto God 1. The question is here not of the power but of the will of God what he will have done 2. God cannot doe those things in doing whereof he should contradict himselfe and therefore the Scripture feareth not without dis-honour to God to say that he cannot lye nor cannot deny himselfe Tit. 1. 2. 2 Tim. 2. 13. Why is the cup called the cup of the New Testament Because it is a seale of the promise of God touching our salvation in Christ which being in old time under the Law shadowed by the shedding of bloud of beasts is now after a new manner accomplished in
heaven yet he is not by and by to be admitted to all priviledges of the Church but to be suspended for a time till the fruits of repentance may better appear for if some in the law for a certain pollution in a lawfull duty of burying the dead were suspended from the Passeover Numb 9. 6. much more in the Gospell for such obstinacy How many sorts of suspensions then are there Two one going before excommunication and the other following the same towards them that are penitent both which were shadowed in the Leviticall law in the case of Leprosie For first in the 13. of Levit. we finde that upon suspition of Leprosie a man was shut up for a time not only from the worship of God but also from all society of men and how much more may it be lawfull under the Gospell to execute the censure of suspension afâ—er two admonitions upon a known offence when it is set down in the 14 of Levit. That a man cleansed from his leprosie was brought home unto the campe and placed in his tent where he stayed for certaine dayes it being not lawfull for him to come into the Tabernacle So much of the medicinall censures what is the last censure of fearfull revenge The curse unto death called by S. Paul Anathama Marenatha 1 Cor. 16. 22. that is accursed untill the Lord come or everlastingly which is thought to have been executed upon Hymeneus and Alexander by Paul 1 Tim. 1. 20. and afterwards upon Iulian by the Church then Against whom is this censure to proceed This everlasting curse which is the most fearfull thunderclap of Gods judgement is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures and shewe thâ—ir incorrigiblenesse by their obstinate and malitious resisting all means gratiously used to reclaime them giving tokens even of that unpardonable sinne against the Holy Ghost Which fearfull sinne by how much the more difficult it is to be discerned and knowne by so much the more care is this heavie doome to be used by the Church Yet doubtlesse God doth sometimes give cleare tokens thereof in blâ—sphemous Apostates such as Iulian and others who malitiously oppose deride and persecute that truth of God which they have been enlightned in And where God doth set such marks upon them the Chuâ—ch of God may pronounce them to be such and carry it selfe towards them accordingly What are the outward enemies that oppose against the Church of Christ Some doe under the shew of friendship and some with profession of enmity Who are the open enemies Heathens Iewes Turks and all that make profession of prophanenesse by sitting down in the seat of scorners What enemies are they that make shew of friendship Such are al those that bearing the name of Christians do obstinately deny the faith whereby we are joyned unto Christ which are called Hereticks or that break the bond of charity whereby we are tyed in communion one to another which are tearmed Schismaticks or else adde tyranny to schisme and heresie as that great Antichrist head of the generall apostasie which the Scriptures forewarned by name Where are we forewarned of the Apostasie Where the Apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the Gospell before the latter day Is it meant that the whole Church shall fall away from Christ No it were impossible that a perfect head should be without a body Why is it then called generall Because the Gospell having been universally preached throughout the world from it both whole Nations did fall and the most part also even of those Nations that kept the profession of it howbeit still there remained a Church though there were no setled estate thereof Is it likely the Lord would barre so many Nations that lived under Antichrist and that so long from the means of salvation Why not and that most justly for if the whole world of the Gentiles were rejected when the Church was onely in Iury for some 1500 years and seeing of the Iewes ten Tribes were rejected and the remainder but a few were of the Church with great reason might the Lord reject those Nations and people for so many ages seeing they rejected Gods grace in falling away from the Gospell which the Lord most graciously revealed unto them rather then to their Fathers before them Is this apostasie necessarily laid upon the See of Rome Yes verily as by the description may evidently appear What are the parts of this Apostasie The head and the body for as Christ is the head of the Church which is his body so Antichrist is the head of the Romish Church which is his body Who is that Antichrist He is one who under the colour of being for Christ and under title of his Vicegerent exalteth himselfe above and against Christ opposing himselfe against all his offices and ordinances both in Church and Common-wealth bearing authority in the Church of God ruling over that City with seven Hils which did bear rule over Nations and put our Lord to death a Man of sinne a Harlot a Mother of spirituall fornications to the Kings and people of the Nations a childe of perdition a destroyer establishing himselfe by lying miracles and false wonders all which marks together do agree with none but the Pope of Rome How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us First he describeth what he is towards others and then what he is in himselfe What is he towards others That is declared by two speciall titles the Man of sinne and Sonne of perdition declaring hereby not so much his own sinne and perdition which is exceeding great as of those that receive his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the mark of causing Israel to sin and he is so much more detestable then he by how much both his idolatry is more and hath drawn more Kingdomes after him then Ieroboam did Tribes In what respect is he called the man of sin In that he causeth man to sinne and this the Pope doth in a high degree justifying sinne not by oversight but by Lawes advisedly made not onely commanding some sinnes which we are by our corrupt nature prone unto as spirituall fornication but also to the great profanation of the holy name and profession of Christ permitting and teaching for lawfull such as even our corrupt nature not wholly subverted through erronious custome of sin abhorreth as incestuous marriages and breaking of faith and league equivocating and the like which profane men by the very light of nature doe detest In what sense is he called the child of perdition Not as the unthrift mentioned in the Gospel neither as Judas who is passively called the Son of perdition but actively as it is other where expounded where he is called the destroyer Rev.
thing is gone for he hath neither the chiefe City nor the Tribune nor the Commandement of the people and therefore he can be no let to the Antichrists comming especially the Pope having gotten such an upper hand over him as to cause him to waite at his gate barefoot and to hold his stirrop What shall be the end of this Antichrist God shall confound him with the breath of his mouth that is with the preaching of his Word which serveth for another argument to prove the Pope to be Antichrist for whereas he had subdued Kingdomes and Empires under his feet he hath been of late mightily suppressed by the Word preached and not by outward force as other Potentates use to be What learne you of this The marvellous power of Gods Word to suppresse whatsoever riseth against it for if the mightiest cannot stand before it much lesse the smallest and therefore it is expressed by a mighty winde Acts 2. 23. which carrieth all before it and by fire which consumeth all and pierceth all And it declareth a marvellous easie victory against the enemies when it is said that with the breath of his mouth hee shall consume his enemies 2 Cor. 10. 4 5. What else shall be the overthrow of Antichrist The glorious appearance of the Son of God in the latter day What gather you of this That before the last day he shall not be utterly consumed whereof notwithstanding it followeth not that the head shall remaine till then for the Beast and the false Prophet shall be taken and cast into the fire before the latter day but some shall retaine a liking of him and his errors and superstitions even till the last day Hitherto of the head of this generall Apostasie what are the members of it They are first described by their end even a number of people that shall perish which accordeth with that name and property of the head the Destroyer or Son of perdition being truely verified in them in regard of the fearefull end he shall bring them to What is the use of this That as no poyson can take away the life of an elect so small occasions carry away such as are appointed to destruction How otherwise are these members of Antichrist described By this that they never loved the truth although they understood and professed it How should a man love the truth For the truthes sake not for vaine glory filthy delight or commodidities How appeareth it that men love the Word of God When they walke accordingly and keep faith in a good Conscience which some losing by their wicked life lost also their Faith that is their Religion 1 Tim. 1. 19. How is it to be understood that God giveth men up to strong delusions Because God is a just Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard even amongst us now some are cast into the sinke of Popery some into the Family of love some become Arians some Anabaptists at which are as it were divers Gaoles and Dungeons whereinto hee throweth those that are cold and carelesse Professors of the Gospell What learne you by this That they that imagine God favourable unto them notwithstanding their sinnes because their life or goods or honours are spared are foully deceived for when the Lord ceaseth to reprove any or to strive with them Rom. 1. 24 26. then doth he give them up into vanity of their own minds to do their wicked wills which is the greatest judgement and very usuall with God to doe What is our duty in such cases To pray unto the Lord to keep us from all errors but if for our triall and further hardning of others it please him to send errors amongst us that it would please him to preserve us in that danger that we taste not of that bait whereby Satan seeketh to catch us What other cause is there of sending these errors That those may be damned which believe not the truth for as God hath appointed them to damnation so betwixt his counsell in rejecting them and the finall effect of it there must be sin to bring the effect justly upon them What reason is annexed for their just damnation Because they rest in unrighteousnesse having their eares itching after errors which they drink in as the earth drinketh up water So that albeit they be powerfully sent of God in his judgement yet are they also greedily desired and affected of them Having spoken at large of the providence of God disposing of man in this world it followeth to speak of his providence concerning mankinde in the world to come How doth God then deale with men after this life He bringeth them all to judgement What is meant here by judgment The pronouncing or executing of the irrevocable sentence of absolution or condemnation How is that done Partly on every man in particular at the hour of his death Heb. 9. 27. but fully and generally upon all men at the second comming of Christ Acts 17. 31. The death of every one severally goeth immediately before the particular judgement the generall resurrection of all goeth before the finall judgement which shall be at the last day Must all men then die Yea all both good and bad Psal. 49. 10. Eccl. 2. 16. save that unto some namely such as shall be found alive at Christs comming a change shall be in stead of death as shall be shewed Death being the punishment of sinne how commeth it to passe that the righteous dye to whom all sinnes are forgiven Death indeed came on all mankinde by reason of sinne Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked for howsoever unto both it be the enemy of nature as the end of naturall life 1 Cor. 15. 26. Psal. 90. 3. Yet 1. unto the godly it is a token of Gods love unto the wicked of his anger Psal. 37. 37 38. Job 18. 13 14. 2. Vnto the godly it is a rest from labour and misery Apoc. 14. 13. the last enemy being now destroyed 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils Luke 12. 20. 3. Vnto the godly it is the utter abolishing of sin and perfection of mortification Rom. 6. 7. unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity 4. Vnto the godly it is so far from being a separation from Christ that even the body severed from the soule and rotting in the grave is yet united to Christ and the soule freed from the body is with him in Paradise Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God 5. Vnto the godly it is the beginning of heavenly glory unto the wicked it is the entrance into hellish and endlesse torments Luke 16. 22 23. How are men judged at the houre of death 1. God at that
instant pronounceth and the conscience apprehendeth the sentence of blessing or cursing Heb. 9. 27. 2. The soule of every man accordingly is by the power of God and the ministery of Angels immediately conveyed into that state of happinesse or misery wherein it shall remaine till the resurrection and from thenceforth both body and soule for ever Luke 16. 22 23 26. Eccl. 11. 3. What gather you of this That the doctrine of Purgatory and Prayer for the dead is vaine seeing it appeareth by the Word of God that the souls of those that die in Gods favour are presently received into joy Isay 57. 2. Ioh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that dye in their sinnes cast into endlesse torments no means being left after death to procure remission of sinnes Isay 22. 14. Iohn 8. 24. Rom 6. 10. What is the generall and finall judgement The great day of assize for the whole world wherein all mens lives that ever have been are or shall be being duly examined every one shall receive according to his works In which judgement we are to consider 1. The preparation to it 2. The acting of it 3. The execution of the sentence Wherein doth the preparation to the last judgement consist In five things 1. In the foretokening of the time thereof which though it be so sealed up in the treasury of Gods counsell that neither men nor Angels nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it yet it hath pleased God to acquaint us with some signes whereby we may discern Christs approaching as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree What are the signes foretokening the last judgement They are certaine notable changes in the world and Church some further off some nearer unto the comming of Christ as 1. The publishing and receiving the Gospel throughout the world 2. The Apostasie of most part of professors not loving the truth 3. The revealing of Antichrist that Man of sinne and Childe of perdition who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Common-wealth 4. Common corruptions in manners joyned with security as in the dayes of Noah and Lot 5. Warres and troubles in the world and Church 6. False Christs attended with false Prophets and armed with false miracles 7. The calling of the Iewes unto the faith of the Gospell 8. And lastly signes in Heaven Earth and all the Elements As the darkning of the Sunne and Moone c. Yea firing of the whole frame of Heaven and Earth with the signe of the Sonne of man whereby his comming shall then be clearly apprehended by all men What is the second thing in the preparation The comming of Iesus Christ the Iudge of the world who in his humane visible body but yet with unspeakable glory shall suddenly break forth like Lightning through the Heavens riding on the clouds environed with a flame of fire attended with all the host of the elect Angels and especially with the voice and shout of an Archangel and the Trumpet of God and so shall sit downe in the royall throne of judgement What is the third thing The summoning and presenting of all both dead and living men together with Devils before the glorious throne of Christ the judge How shall all men both dead and living be summoned By the voice of Christ appeared by the ministery of Angels and namely by the shout and Trumpet of the Archangel whereto the Lord joyning his divine power as unto the word preached for the work of the first resurrection shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed and change the living so that it shall be with them as if they had been a long time dead and were now raised to life againe Shall there be no difference betweene the resurrection of the elect and reprobate Yes for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth and those so altered in quality as then they shall be able to abide for ever in that estate whereunto they shall be judged yet 1. The elect shall be raised as members of the body of Christ by vertue derived from his resurrection the reprobate as Malefastors shall be brought forth of the prison of the grave by vertue of the judiciary power of Christ and of the curse of the law 2. The elect shall come forth to everlasting life which is called the resurrection of life the reprobate to shame and perpetuall contempt called the resurrection of condemnation 3. The bodies of the elect shall be spirituall that is glorious powerfull nimble impatible but the bodies of the reprobate shall be full of uncomelinesse and horror agreeable to the guiltinesse and terror of their consciences and liable to extreame torment How shall all men be presented before the throne of Christ The elect being gathered by the Angels shall with great joy be caught up into the aire to meet the Lord Luke 21. 28. 1 Thess. 4. 17. The reprobate together with the Devill and his Angels shall with extreame horrour and confusion be drawne into his presence Rev. 6. 15. What is the fourth thing The separation of the Elect from the Reprobate For Christ the great Shepheard shall then place the Elect as his Sheep that have heard his voice and followed him on his right hand and the Reprobates with the Devils as straying Goats on the left hand Matth. 25. 33. What is the fift and last thing The opening of the book of record by which the dead shall be judged Rev. 20. 12. viz. 1. The severall books of mens consciences which then by the glorious illumination of Christ the Sunne of righteousnesse shining in his full strength shall be so enlightned that men shall perfectly remember what ever good or evill they did in the time of their life the secrets of all hearts being then revealed 2. The book of life that is the eternall decree of God to save his Elect by Christ which decree shall then at length be made known to all Thus farre of the preparation to judgement what are we to consider in the second place The act of judgment wherein the Elect shal first be acquitted that they may after as assistants joyne with Christ in the judgement of the reprobate men and Angels How shall the act of judgement be performed 1. By examination 2. By pronouncing sentence The examination shall be according to the Law of God which hath been revealed unto men whether it be the Law of
and night And thus for our main and principall debt of Obedience hath our Mediatour given satisfaction unto the Justice of his Father with good measure pressed down shaken together and running over But beside this we were lyable unto another debt which wee have incurred by our default and drawne upon our selves by way of forfeiture and nomine poenae For as Obedience is a due debt and Gods servants in regard thereof are truly debters so likewise is sinne a debt and sinners debters in regard of the penalty due for the default And as the payment of the debt which commeth nomine poenae dischargeth not the tenant afterwards from paying his yearly rent which of it self would have been due although no default had been committed so the due payment of the yearly rent after the default hath been made is no sufficient satisfaction for the penalty already incurred Therefore our surety who standeth chargeable with all our debts as he maketh payment for the one by his Active so must he make amends for the other by his Passive obedience he must first suffer and then enter into his glory For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect that is a perfect accomplisher of the worke which he had undertaken through sufferings The Godhead is of that infinite perfection that it cannot possibly be subject to any passion He therefore that had no other nature but the Godhead could not pay such a debt as this the discharge whereof consisted in suffering and dying It was also fit that Gods justice should have been satisfied in that nature which had transgressed and that the same nature should suffer the punishment that had committed the offence Forasmuch then as the children were partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage Such and so great was the love of God the Father toward us he spared not his own Sonne but delivered him up for us all and so transcendent was the love of the Son of God toward the sons of men that he desired not to be spared but rather then they should lie under the power of death was of himself most willing to suffer death for them which seeing in that infinite nature which by eternall generation hee received from his Father he could not doe he resolved in the appointed time to take unto himselfe a Mother and out of her substance to have a body framed unto himself wherein he might become obedient unto death even the death of the crosse for our redemption And therefore when hee commeth into the world he saith unto his Father A body hast thou fitted me Lo I come to doe thy will O God By the which will saith the Apostle wee are sanctified through the offering of the body of Jesus Christ once for all Thus we see it was necessary for the satisfaction of this debt that our Mediatour should be Man but he that had no more in him then a Man could never be able to goe through with so great a work For if there should be found a Man as righteous as Adam was at his first creation who would be content to suffer for the offence of others his suffering possibly might serve for the redemption of one soul it could be no sufficient ransome for those innumerable multitudes that were to be redeemed to God out of every kindred and tongue and people and nation Neither could any Man or Angel be able to hold out if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once bee laid upon him Yea the very powers of Christ himself upon whom the spirit of might did rest were so shaken in this sharp encounter that he who was the most accomplisht pattern of all fortitude stood sore amazed and with strong crying and tears prayed that if it were possible the houre might passe from him This man therefore being to offer one sacrifice for sins for ever to the burning of that sacrifice he must not onely bring the coals of his love as strong as death and as ardent as the fire which hath a most vehement flame but he must add thereunto those everlasting burnings also even the flames of his most glorious Deity and therefore through the eternall Spirit must he offer himself without spot unto God that hereby he might obtain for us an eternall redemption The bloud whereby the Church is purchased must bee Gods own bloud and to that end must the Lord of glory be crucified the Prince and author of life be killed he whose eternall generation no man can declare be cut off out of the land of the living and the man that is Gods own fellow be thus smitten according to that vvhich God himselfe foretold by his Prophet Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered The people of Israel we read did so value the life of David their King that they counted him to be worth tenne thousand of themselves how shall we then value of Davids Lord who is the blessed and onely Potentate the King of kings and Lord of lords It was indeed our nature that suffered but he that suffered in that nature is over all God blessed for ever and for such a Person to have suffered but one houre was more then if all other persons had suffered ten thousand millions of years But put case also that the life of any other singular man might be equivalent to all the lives of whole mankind yet the laying down of that life would not be sufficient to doe the deed unlesse he that had power to lay it down had power likewise to take it up again For to be detained always in that prison from whence there is no comming out before the payment of the uttermost farthing is to lie always under execution and to quit the plea of that full payment of the debt wherein our surety stood engaged for us And therefore the Apostle upon that ground doth rightly conclude that if Christ be not raised our faith is vaine we are yet in our sinnes and consequently that as he must be delivered to death for our offences so he must be raised again for our justification Yea our Saviour himself knowing full well what he was to undergoe for our sakes told us before-hand that the Comforter whom hee would send unto us should convince the world that is fully satisfie the consciences of the sons of men
the glory of Christ. We read in the holy story that God took of the spirit which was upon Moses and gave it unto the seventy Elders that they might bear the burden of the people with him and that hee might not bear it as before hee had done himself alone It may bee his burden being thus lightned the abilities that were left him for government were not altogether so great as the necessity of his former imployment required them to have been and in that regard vvhat vvas given to his assistants might perhaps bee said to bee taken from him But wee are sure the case was otherwise in him of whom now wee speak unto whom God did not thus give the Spirit by measure And therefore although so many millions of beleevers doe continually receive this supply of the Spirit of Jesus Christ yet neither is that fountain any way exhausted nor the plenitude of that well-spring of grace any whit impaired or diminished it being Gods pleasure That in him should all fulnesse dwell and that of his fulnesse all wee should receive grace for grace That as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten that there is no member to bee seen in the Father but there is the like answerably to bee found in the Childe although in a farre lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods Childe although in a far inferiour degree similitudes and likenesses being defined by the Logicians to bee comparisons made in quality and not in quantity Wee are yet further to take it into our consideration that by thus enlivening and fashioning us according to his own image Christs purpose was not to raise a seed unto himself dispersedly and distractedly but to gather together in one the Children of God that were scattered abroad yea and to bring all unto one head by himselfe both them which are in Heaven and them which are on the Earth That as in the Tabernacle the vail divided between the Holy place and the most Holy but the curtaines which covered them both were so coupled together with the taches that it might still bee one Tabernacle so the Church Militant and Triumphant typified thereby though distant as farre the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ In whom all the building fifty framed together groweth unto an holy Temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as elsewhere hath more fully been declared is on his part that quickning Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his Members and on our part Faith which is the prime act of life wrought in those who are capable of understanding by that same Spirit Both whereof must bee acknowledged to bee of so high a nature that none could possibly by such ligatures knit up so admirable a body but hee that was God Almighty And therefore although wee did suppose such a man might bee found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such value that it were sufficient for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods Spirit to apply the same unto us Which as no bare Man or any other Creature whasoever can doe so for Faith wee are taught by S. Paul that it is the operation of God and a work of his power even of that same power wherewith Christ himself was raised from the dead Which is the ground of that prayer of his that the eyes of our understanding being enlightned wee might know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in the heavenly places far above all Principality and Power and Might and every Name that is named not onely in this World but also in that to come and hath put all things under his feet and gave him to bee head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that this Head should bee of the same nature with the Body which is knit unto it and therefore that hee should so bee God as that hee might partake of our Flesh likewise For wee are members of his body saith the same Apostle of his flesh and of his bones And except yee eate the flesh of the Son of man saith our Saviour himself and drink his blood yee have no life in you Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Declaring thereby first that by this mysticall and supernaturall union wee are as truely conjoyned with him as the meate and drink wee take is with us when by the ordinary work of Nature it is converted into our own substance Secondly that this conjunction is immediately made with his humane nature Thirdly that the Lamb slaine that is Christ crucified hath by that death of his made his flesh broken and his blood powred out for us upon the Crosse to bee fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that wee have boldnesse to enter into the Holyest by the blood of Jesus by a new and living way which hee hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to bee looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himself I am the way the truth and the life no man commeth unto the Father but by mee Jacob in his dream beheld a ladder set upon the Earth the top whereof reached to Heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then hee who was prefigured therein gave unto Nathaniel Hereafter you shall see Heaven opened and the Angels of God ascending and descending upon the Son of man Whence wee may well collect that the onely meanes whereby God standing