as other beasts nor clad in apparrell as now but of a soft smooth skinne and naked yet they were not subiect to the iniuries of the wether as raine wind heat cold c. They were not ashamed Not as though any vndecent thing were spoken of them as now he is accounted a beast that is not ashamed of his nakednesse but first to shew that inwardly in their mindes did shine the Image of God that is Innocencie sanctity and Integritie c. in which if they had continued they should not haue néeded their figge-leaues nor any apparell Secōdly that outwardly in their bodies there was excéeding beautie and perfection of all parts so that there was no vncomelinesse no not in those members which after sinne natural shame for their deformity and vnséemlinesse teacheth vs to couer Thirdly that in the inferiour parts of the minde and body there was no inordinat motion or appetite all members of the body and inferiour desires being ruled and gouerned by the Inward grace of the minde So that if wée meditate of these things we can not but conceiue that the happinesse of our first parents was very great Now we are to consider of the conditions on which this happinesse did stand for they were created thus but mutable and changeable this state to continue and in the end to be translated to a celestiall life Ge. 2.16.17 if they kept the Commaundement of God otherwise not The Commandement was about one of the Trées which were in the middest of the Garden namely the Tree of Knowledge of good and euill which was so called not of the effect as though it had a quality to sharpen the wit but of the euent being a Sacrament of triall and admonition to them that if they did eate of it then they should haue wofull experience of the good they had lost and of the euil they had gotten they hauing before a speculatiue knowlege but not a practical experience hereof The other trée was called the trée of Life both because it had a power or vertue to preserue life and health and also more principally because it was to our first parents a Sacrament of the continuance of their life in Paradise and after of their translating vnto a heauenly life if they continued in obedience The Commaundement concerning the Trée of Knowledge contained a Prohibition which was this Verse 17. Of the Tree of knowledge of good and euil thou shalt not eate This Commaundement God inforceth by two reasons The first from the liberty God gaue them to all the rest of the Trées of the Garden Therefore he might wel abstaine from this one Verse 16. The other reason from the danger ensuing if he did eate Thou shalt die the death Verse 17. that is Thou shalt certainely die temporally here in the seperation of the soule from the body and spiritually in loosing the graces before spoken of and eternally in the seperation of Body and Soule from God This was mans happinesse and it stoode on this condition if he obserued the Positiue Lawe giuen him of God Vse 1. Death to speake properly is not naturall namely according to the nature of man in his Creation Rom. 5.12 but against nature comming in by sinne Adam being created to immortality that is in such an estate that if he had neuer sinned he should neuer haue died For although Adams body was mortall in it selfe could die yet it had a power not to die through the gift of the Creator namely if he continued in his integrity So Adam in his state of innocencie was both mortal and immortal in diuers respects Immortall hauing not an impossibilitie of dying but a possibilitiy of not dying which possibility he lost by his sinne and instead thereof receiued a necessitie of dying Thou shalt die the death Hée was mortall not because he should haue actually died if he had not sinned but because if he sinned it was possible hée should or hée might die Death then commeth not from Nature but from Sinne. Vse 2. The remembrance of this happinesse of our first parents which they lost to themselues and to vs by their fall should moue vs euen with teares of bloud if it were possible to bewaile our present misery in which we are which is 〈◊〉 farre from that happinesse as the Earth nay as Hell is from Heauen Then Man was the Cedar of Paradise the Picture of Heauen the Glory of the Earth the Ruler of the World and Gods owne delight But now he is the Fire-brand of Hell the Picture of the Diuell more base then the basest creatures on the earth clothed with no lesse dishonour and shame then he was before crowned with honour and glory Not onely as Nebuchadnezzar trans-formed into a beast but being made of the Temple of God a Cage of vncleane Spirits yea the very habitation of the Diuell Wherefore let vs all take vp a grieuous lamentation when we looke backe to our first glory and to Paradise our antient right And if there be any sparke of Heauenly courage wisedme in our breasts let vs endeuour to recouer that by Christ which we haue lost in Adam Nay God offers in his beloued Sonne more glory better happinesse let vs not be so besotted as to suffer Sathan to deceiue and depriue vs of the Recouery of Gods fauour by our continuance in sinne which first he made vs loose by committing sinne c. Vse 3. Man in Paradise in the time of his Innocency might not be idle nor without a positiue law for obedience so that neither lobour in dressing the Garden nor to be tyed to speciall duty by the law was any impeachment of his happinesse Those therefore which place any pleasure or happines in idlenes or in desiring to liue as they list and to be lawlesse do excéedingly manifest the vile corruption of their hearts for idlenesse and lawlesse liberty was not permitted to Adam in Paradise Q. I something conceiue the happinesse of man in his creation and the conditions of the same Now I pray you shew me what was the manner of his fall Ans The fall of our first parents was their voluntary transgression of the commandement of God in eating of the fruit of the forbidden tree caused by the subtill malice of the Diuell and their owne infidelitie Gen. 3. through the whole chapter Expli Out of the third chapter of Genesis which is called of some The Patriarkes Catechisme we are taught of the fall and sin of man of the anger of God of the punishment of sinne and of the beginning of mans misery vnto the which he was not created but into the which he fell by the iustice of God through his sinne points hidden from the wise and reuealed by the word by which we come to know the cause of all the miseries which follow our nature which miseries the Philosophers saw and confessed but the wisest of them could neuer conceiue the cause thereof
the righteousnesse for the which I am iustified in the sight of God is not in me Iere. 23.6 1. Cor. 1.30 2. Cor. 5.21 Phil. 3.9 but in Iesus Christ my Redeemer and Surety Explic. Those things though they séeme hard yet are easie inough to him which is willing to learne and beléeue the Scriptures and doth not desire to make his faith subiect to his reason We must then know that Christ is our Suretie Hebr. 7 2◠and looke as the debter is discharged by the payment performed by the Surety and such payment made is imputed to tho Debter and reckoned as if he had payed it himselfe So God in sentence giuing imputeth vnto vs that which our Surety hath done or suffered for vs and whatsoeuer wée are in our selues respecteth vs as if it had béene done by vs and so dischargeth vs. If any shall obiect and say How can I be righteous by anothers Righteousnesse Suppose Christs Why may I not as well be said to liue by the humane Soule of Christ as to be instified by his Righteousnesse The answere is ready That those two things are not like as they are supposed to be Because the humane Soule of Christ was not giuen him or appointed to this end to enliue and informe my bodie but the Righteousnesse of Christ was appointed by God to this end that I thereby should be accounted righteous before him For the quality property or nature of any thing whereby it is apt and fitte vnto this or vnto that is from and depends vpon the appoyntment of God the GOD of Nature the affection of the Creature whereby it naturally produceth any effect being the effect or creation of God So that if you aske Why doth the Sunne shine the Fire burne c. I answere Because GOD hath appoynted them so to doe which appoyntment of his is their very nature As then it is naturall for the Sunne to shine and the fire to burne and that I should be warmed by the heate which is in the fire because God hath so appointed So also it is as naturall an effect for the righteousnesse of Christ to iustifie Beléeuers Because God hath appoynted it to that end and purpose For it falls not out at aduenture that Christs Righteousnes should be ours but God in his Eternall Counsell appoynted Christ to be our Suretie and for his righteousnesse sake to accept of vs as if we had béene perfitly righteous in our selues Rom. 3.25 26. Therefore wee may bee bolde to trust to this in asmuch as the Scriptures teach that Christ was appoynted and his righteousnesse giuen to Beléeuers to this verie end that in and by it their sinnes might be forgiuen and they pronounced righteous in him 1. Cor. 1.30 Moreouer we beléeue that Christ dyed What was that which made him according to the counsell of his Father subiect to death Euen our sinnes which were imputed to him If therefore wée beléeue that the sinnes which were in vs and not subiectiuely in him did make him die why should we doubt but that the righteousnesse which is in him and not subiectiuely in vs should instifie vs before GOD 2. Cor. 5.21 as is plaine He a sinner by the imputation of our sinnes wée righteous by the imputation of his righteousnesse Further consider this The first Adam was the roote and in the steade of all mankinde all of vs partaking of his flesh and bloud by naturall generation The second Adam which is Christ is the roote the head and instead of all the Elect who are made bone of his bone and flesh of his flesh by a supernaturall grace through faith Ephe. 5.30 If then by the first Adams sinne we be all sinfull and guilty why should not beléeuers by the second Adams righteousnesse be righteous and acquitted it being no lesse the appoyntment of God as hath béene saide that Christ our head should supernaturally conuey his righteousnesse to Beléeuers than it was his appoyntment that Adam naturally should conuey his sinne and corruption vnto vs by generation Rom. 5.12 This is plaine Vnderstand then in a word The guilty sinner is arraigned before Gods iudgement seate Christ his Aduocate in the behalfe of the sinner pleades his owne not the sinners righteousnesse both actiue and passiue by the couenant agréement and consent of the Iudge Then the Iudge according to his owne appointment and couenant made for giueth the sinner beleeuing and imputeth the righteousnesse of Christ his Suretie vnto him And this is the Iustification of a sinner which is the forgiuenesse of sinnes and the imputation of the righteousnesse of Christ as further appeareth Psal 32.1 2. compared with Rom. 4.6 7 8. If any shall say How are we iustified fréely when so pretious a thing as the righteousnesse of Christ is payed for it It is to be answered that whatsoeuer it cost Christ as it cost him full deare yet to vs Iustification is frée Vse Build and stablish thy Conscience on this Doctrine in as much as it sheweth such a way of iustifying sinners wherein the exalt Iustice and bottomlesse mercy of God met together and are declared God must be iust therefore our sinnes must be punished and he must be mercifull or else we cannot be saued If our selues in our selues suffer for our sins where is his mercy if he forgiue vs without Satisfaction where is his Iustice Here is then that mistery which Reason cannot conceiue the wisedome of man could neuer finde out into the which the very Angels desire to looke Gods iustice to the vttermost farthing satisfied in Christ His mercy vnspeakeably declared to vs for his sake Thus the beginning and end of our saluation is in God who found out alone this way so admirable and who effectually applyeth it to vs by the Eternall Spirit to whom be praise for euer Amen Quest It may be conceiued that there may be such a Righteousnsse whereby the Person that worketh it may be iustified but is it possible that the Righteousnesse of one should suffice for the Iustification of thousands euen all that shall be saued Ans Yes it is very possible if we consider the worthinesse of the Person which wrought it which is Iesus Christ Quest What manner rf Person then is Iesus Christ describe this plainly vnto me Ans I beleeue that Iesus Christ Iohn 1.14 Hebr. 1.3 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Gene. 3.15 1. Tim. 2.5 Gen. 3.15 Iohn 1.14 Hebr. 1.9 Deu. 18.15 Mat. 13.57 Hebr. 5.5 Iohn 18.36 Matt. 21.5 Luke 1.32 Reu. 17.14 Philip. 2.8 6. is the naturall and onely begotten Son of God the second Person in the holy Trinitie very God and very Man and that in one person annoynted to be our Prophet Priest and King Who was humbled for vs to the death of the Crosse and was exalted for vs to the right hand of his Father Expli The true knowledge of Christ consisteth in the knowledge of these two points Of his Person
and of his Office Of his Person these thrée things must necessarily be beleeued according to the Scriptures First that he is that onely true God Secondly that he is very man partaking of our flesh and bloud with all generall not personall infirmities of our Nature being in all things like vnto vs yet without sinne Heb 2.14 and 4.15 1. Pet. 1.19 and 2.22 And therefore wee reade that he was hungry thirsty weary c. And if you aske how he could partake of our nature and yet haue no sinne you must remember that he was conceiued by the Holy-Ghost and borne of the virgin Mary The Holy-Ghost sanctifying a part of the substance of the Virgins Luk. 1. 2 Body to be the Body of Christ so that we beleeue he was not begotten by man by whom corruption and sinne is propagated and deriued vnto vs. Thirdly that he is God and Man in one Person figured by the Arke which was of Gold and precious Wood that would not rot noting by the Gold the Deity of Christ and by the precious Wood his Humanity without sinne This Personall vnion of these two Natures in Christ was thus The Sonne of God being from euerlasting a Person subsisting in the Holy and vndiuided Trinity did assume or take into the Vnty of his Person a Humane Nature consisting of Body and Soule so soone as euer it beganne to be hauing no Subsistence out of his Person but being destitute of all Personality in it selfe so that it becomes the very Body and Soule of the Sonne of God and whatsoeuer is proper to either Nature which are not by this meanes either in Essence or Operations confounded is indifferently and truely spoken of the Person As to make it plaine to the simple In our selues vnderstanding and knowledge are effects and workes of the Soule eating sleeping c. are workes proper to the Body Neither doth the Soule eate or sleepe or the Body vnderstand or know Yet wée say well and truely that Peter or Paul consisting of this body and soule vnderstand know eate stéepe c. because these two Natures the body and soule are vnited in their person And for this cause looke what is well or ill done by the body or any part of it or by the soule or any part of it is accounted to the whole Person making the Person guilty or not guilty good or bad As if the Tongue blasphemeth it is said the Person blasphemeth or if there be euill motions in the minde yet the whole Person is guilty So in some sort is it in this Personall Vnion of these two Natures of Christ As To know all things to be present euery where are Proprieties of his Diuine Nature To kéep the Law to die and to bléed are Proprieties of the Humane Nature of Christ Now wée may not say that the Humane Nature of Christ knoweth all things is omnipotent c. Nor that the Diuine Nature is obedient bléedeth dyeth c. And yet in regard of the Personall Vnion of these two Natures in Christ we say that the Person which hath these two Natures which is Christ the Sonne of God knoweth all things is present euery where bléedeth dyeth c. and looke what is done or suffered by either of the Natures is truely done and so accomited by the whole Person So that if you 〈◊〉 who fulfilled the Law who dyed for vs we may say the second Person in the Trinity euen God though not according to his Diuine but Humane Nature as speaketh the Holy Ghost notably Act. 20.28 God by his Owne Bloud purchased the Flocke of his Elect. Whereby I beleeue and that most infallibly and truly that whatsoeuer Christ did for my saluation is Gods own deed euen the immediate worke of the second Person in the Trinity Yet heere one thing must be remembred that though the body and soule of Peter make the person of Peter yet the Humane and Diuine Nature of Christ make not his Person for he was a Person from euerlasting and cannot bee a Humane Person but is still a Diuine Person though he could not be a Mediator or execute that Office without the Humane Nature so assumed This is that wonderfull Mystery of our Sauiour IESVS CHRISTS Incarnation Wherein concurred propounded to our Faith not to our Reason three the greatest Miracles that euer were First that a Virgine conceiued and brought forth a Child remainings Virgine Secondly that Adams flesh and Adams sin were parted Thirdly and principally this vnsearchable Mystery of the Personall Vnion of the God-head and Man-hood of Christ Quest But was it necessary that our Mediator should be God and Man and that in one Person as you haue declared Ans Yes verely for by this meanes he could die for vs and ouercome death and deserue for vs by his obedience the pardon of our sinnes and eternall life Expli Two things necessarily required that our Mediatour should be God First the greatnesse of the euill to the which we were subiect Secondly the greatnes of the good that we stood in néed of Our euill was foure-folde First the heinousnesse of sinne Secondly the anger of God Thirdly the power of death Fourthly the tyranny of the Diuell Our good which we wanted Foure folde also First the restoring of the Image of God Secondly the pardon of sinne Thirdly deliuerance from Death and Satan Fourthly eternall life But to take away the Euill Marke 2.7 Hos 13.14 Reuel 1.18 Zach 3.2 Ro. 16.20 Psal 51.10 Rom. 6.23 c. Ro. 5.17 18 Hebr. 2.14 and bestow the Good none is able to do but God Therfore it was necessary that our Mediatour should be God Two Reasons also there are why he must necessarily be man first the Iustice of God required that in that nature which offended satisfaction should be made secondly that he might haue somthing to offer which could not be his Godhead therefore he must be Man Euery high Priest must offer somewhat therefore a Body was ordained him Hebr. 8.3 Heb. 10.5 Hebr. 9.26 that he might offer himselfe Two reasons also may be alleaged why he must be God and Man in one person First that he might be a fit Mediator betwéene God and Man as it were indifferent and equally affected to either side for an Vmpiere or Wards-man may not be partiall If he had béene onely God wée might haue thought that he would not enough haue respected our misery If he had béene onely Man not enough the iustice of God Therefore he is to be God and Man deare vnto both and accounting both deare vnto him carefull that Gods iustice be not impeached and that our misery be relieued Secondly that the workes performed in the flesh of the Sonne of God might be of an infinite price to satisfie for our sinnes by which an infinite Maiesty was offended which could not be if the Person vndertaking our Redemption had not béene God and Man in one Person He was Man that he might haue
not onely giuing the outward shape and beautifull colour of the skinne and outwardly distinguishing compacting in singular order and comelinesse the parts and lineaments of the body but framing giuing within Bowels Veines Arteries Nerues Muskles and Bones c. most wonderfully Now whether Iesus Christ by whom we beléeue all things were made did in the shape of man as he often so appeared to the Fathers with his hands frame and fashion the body of man as some affirme I leaue it as vncertaine Vse Did not God make mans body of nothing nor of gold or some heauenly and pretious matter but of dust Remember then thy beginning and be humble in as much as thou nay Kings Quéenes are framed of no better stuffe then the dust and dirt of the earth which themselues nay euen bruite beasts tread vnder their féete yea wée are below the beasts in this that they were but brought out of the earth as out of their originall place Man made of the earth as of a base and brittle matter Why art the proud of a péece of dirt so prankest vp thy painted sheath Let thine owne bosome teach thée humility for thou art dust and let it also teach thée thy frailty that thou must die Gen. 3.19 for to dust thou shalt returne Quest What is the Soule of man which you spake of Ans The Soule of man is a Spirituall substance Ecc. 12.7 Heb. 12.7 Mat. 10.28 Psa 103.2 Zach. 12.1 Gen. 2.7 1. Cor. 15.45 Immortall endued with Vnderstanding Memory Conscience and Will Created in the Humane Body to make the Person of Man and to enable Man to know and worshippe his Creator Expl. Euery man hath a Soule the originall whereof is of nothing and it is the better part of man without the which the body is a dead lump of the earth the Immortality whereof is to be beléeued against all Epicures or else all Religion Piety vanisheth Though therefore the body die yet the Soule existeth being dissolued from the body being so farre from death that it neuer falleth a sléepe Mat. 10.28 Mat. 22.32.33 Luk. 16.29 Phil. 1.23 c. which is the image of death The immortality of the Soule might be made manifest by reason but Scriptures to proue it for I write to Christians are When Moses speaketh of the creation of the Soule and the infusing of it into the body hee saith God breathed into his face the breath of life Which must not bée vnderstood as though God had any mouth to breath but that God by his omnipotent power made the man to breath and yet héereby wée may perceiue that that which was thus created is a Spirit not drawne out of the matter but immediatly procéeding as out of the mouth of God Psa 33.15 Zach. 12.1 Iob. 33.4 Ezech. 12.7 Heb. 12.9 And if any shall aske how our soules are now created and whether wée receiue them as our bodies from our parents or no The answere is that we receiue onely our bodies from our parents our soules still immediately from God God is called the Father of the Spirits of men because though hee bée the Authour of their bodies also yet of these by meanes of them immediately And whereas some might thinke that héereby God might bée in danger to be made guilty of the sinne of man when hée putteth a soule into the body begotten by vnlawfull copulation It is answered that God is no more héereby guilty then hée is pertaker of the fault of the Théefe when hée causeth stollen corne to grow as well as that which is truely bought These things being to bée considered not Morally but Naturally in regard of their Being And because the guiltinesse wée receiued from Adam may séeme to approue that our Soules come from Adam also else how should they bée guilty Wée are to vnderstand that the sinne and guiltinesse is not in the Soule alone or in the Body alone but in the whole Man consisting of Body and Soule so the Soule is infused of God voide of sinne Though euen then when it is put into the Body it bée guilty of owing though not of doing euen as the debt of the Father is to bée paid by the Heire and hée lyable thereunto Thus is the Soule subiect to guilt so also is it faulty not as it is created of God for so it is pure nor as it is reasonable but as it is ioyned to the Body making the person of a Man who hath not the Image of GOD which hee should haue but the corrupt image of Adam which hée should not haue This Soule is the forme of Man by the which wee Vnderstand Remember Will Discourse by the which wée differ from the beasts being wonderfully ioyned to the body A Spirituall Essence to a Bodily without any thing to hold the same but the onely commandement of God Being not in one part of the body in regard of the Essence and in another in regard of the Faculties but being after a wonderfull manner wholy in euery part yea all the Faculties of the Soule being wholly in euery part in regard of their originall though not in regard of their proper subiect Vse 1. Thou hast a Soule which is endued with Vnderstanding and Will the proper obiect of thy Vnderstanding is Truth of thy Will Goodnesse If thou béest a man then all thy labour should bée to increase in the knowledge of the Truth and in the approbation election and practise of that which is Good Vse 2. Remember thou hast an immortall part which is thy Soule bée carefull then so to adorne it with grace and vertue that thou maist liue immortally in ioy and happinesse and not in misery and paine Many will say they haue Soules to saue so haue they Soules giuen them to know God and to worship him according to his Word But as the most part haue no care to glorifie God in and with their Soules so whatsoeuer they say they shew by their liues they haue Soules to bée damned rather then saued For as saluation is promised to them which beléeue and obey God so to them which do not is damnation denounced by the word of God Quest You said that Conscience is a Faculty of the Soule declare further what Conscience is Ans Conscience is a Faculty of the Soule taking notice of all that is in Man Eccl. 7.24 1. Cor. 2.11 Rom. 2.15 or that passeth through his whole life and so determining thereof accusing or excusing before God Ex. All men haue Conscience which is proper to euery reasonable creatures yea euery seuerall man or woman hath his or her owne seuerall Conscience within them which is a Naturall Faculty or Created Quality in the Minde borne with vs And whereas wée vse to say that some are men of no Conscience or haue no Conscience the meaning is not that they haue no conscience at all but no good Conscience Conscience is diuersly distinguished In regard of the
which is sinne In this 3d chapter is also contained a most excellent euen the first promise of Christ But we are briefly to consider of his fall which is set downe in the fixe first verses the rest of the chapter shewing the consequence of the fall The Diuell being fallen irrecouerably comes into the Garden and in the forme of a Serpent I meane speaking in and by a true Serpent out of a cruell enuy of Mans happinesse and an insatiable desire of doing hurt tempts the first Woman and by the Woman Man to sinne and preuailes He boords the Woman thus Yea Hath God said ye shal not eate Verse 1. c. As if he should haue said It is alikely matter that God cares what yee eate What do you thinke that God stands vpon an Apple It is not to be beleeued Hath hee created all things for you and would he not let you vse all things This is the first assault which the Woman weakely resisteth beginning euen at the first to yeeld Verse 2.3 as appeareth by rehearsing the commination or threatning falsly For whereas God said Gen. 2.17 Thou shalt dye the death nothing the certainty of it the speaketh doubtfully Lest yee dye As if she began to thinke that it might be they should dye if they did eate it might be not The Diuell perceiuing the Woman to stagger and the wall of her faith to shake plies all his ordinance to the battry For the word was no sooner out of her mouth Lest yee dye Verse 4. but he replieth Yee shall not dye at all As if he should haue said What Dye with eating so faire in Apple Can there be any hurt in this Silly Woman Yée shall not dye at all God affirmed Yee shall dye certainly The Woman doubteth Lest yee dye The Diuell that old Lyer denieth Yee shall not dye at all Then not giuing the Woman any respite to bethinke her or to reply he accuseth God of enuy Verse 5. and promiseth Diuinity vnto them O saith hée God knoweth c. As if he should haue said God enuies your hahpinesse and I cannot but tell you of it For he knowes well inough that if you should eate of that trée you should sée that you neuer saw O subtile deceiuer and that yée shall be as Gods Impudent liar when as by this meanes both they and their 〈◊〉 became like vnto him Beholde O woman saith he what a goodly Trée this is how pleasant to the eye delicate to the taste diuine for vse Can it doe you any hurt would any but fooles abstaine goe to eate and feare not I le warrant you And then the woman yéeldeb and séeing that it was good for meate pleasant to the eyes and a Trée to bée desired to get Knowledge she tooke of it and did eate and by these same reasons perswaded her husband and gaue him and hée did eate Ah! and Alas Verse 6. whose heart is not moued to ruth who mournes not that considers the fall of the Mighty Oh! How were the Mighty ouerthrowne in the midst of Paradice by the subtilty of the Serpent Euen holy Adam by the enticement of his Wife Tell it in the gates of the Citties Preach it on the house tops and publish it in the eares of all the world till the Inhabitants of the earth mourne for the misery that is come vpon them euen till the Elect and Beloued bee deliuered and renewed by the strong Arme and Grace of their Restorer and Sauiour IESUS CHRIST This is the fall of our first Parents euen their most grieuoussinne which is not to bée measured by the price of the Apple but by the Person whose Commandement is broken together with the great reason they had to kéepe it and the easines of performing the same It is thought of some to bée the greatest sinne pardonable that euer was committed and surely it was most heynous and iniurious to God our Creator being called the Fall because it is not one sinne but many as First Doubting Secondly Infidelity Thirdly Security Fourthly Curiosity seeking wisedome beside the Word Fifthly Pride Sixthly Idolatry preferring the deuill and his lyes before God and his Truth Seuenthly horrible Vnthankefulnesse Eighthly contempt of God Ninthly murder both of themselues and of their Posterity c. The consequents of this fall followes in the seuenth verse to the end of the chapter viz. when they had both thus eaten then their eyes were opened and they saw that that were naked and they were ashamed fled from God c. Their eyes were opened Not that they saw not at all before but to sée that which they saw not before to wit their owne misery and shame In the act of their sinne their eyes that of their vnderstanding were shut by the Witch-craft of the Deuill After their sinne they are opened their consciences accuse them of guiltinesse they sensibly féele their nakednesse that is the corruption their nature the losse of the Image of God And are ashamed Then they séeke figge leaues to couer the nakednesse of their bodies flye from God deny the fact and most impudently excuse themselues the woman laying the blame vpon the serpent the man vpon God Then God sentenceth them to all manner of miseries for their transgression and yet in mercy propoundeth a Sauiour which is the séed of the woman Iesus Christ by whom they might bée saued through faith and repentance Vse 1. If Adam and Eue hauing the Image of God shining in them and being in Paradice were not out of the gun-shot of Sathan but were tempted and ouercome What person or place can then bee frée yea who can preuaile but onely such which obtaine sufficient grace continually pray for strength 1. Pet. 5.8 Epe 6.10.11.12 2. Cor. 12.9 c. and watch against this deuouring enemy putting on the whole armour of God Vse 2. In as much as Sathan doth not at first plainly tempt Eue to disobey God but first cunningly beginnes to bréed a doubt in her minde of the certainety of Gods Word wée are taught two singular things First to obserue the order of the deuils procéeding in temptation for looke how hée delt with Eue so he dealeth with vs drawing vs not bluntly and at the first dash into euill but by degrées As when hée would kéep men from Repentance that they might be damned with him hée will not at first say Ye néed not repent at all but thus much like as hée dealt with Eue Yea beginne so soone to bée precise What a yong Saint Loose your best time The flowre of your age Wither your body with griefe care study and melancholy Bury your selfe quicke Tush giue your selfe liberty you are yong you shall haue time enough afterwards you néed not repent as yet Thus doth the serpent hisse But yéeld in this and deferre thy Repentance and then hée will rore out boldly Thou néedst not repent at all c. Secondly hence we are taught that
thou bé et sensible of those terrors and the hellish torments following make good vse of it Quest But if the Soules of the Elect goe presently after their death to heauen and the Soules of the Reprobate to hell what neede a generall Iudgement Ans There must be a general Iudgement notwithstanding both that the iustnesse of such particular Iudgement may bee made more manifest to the glorie of God and that the whole man consisting of body and soule may receiue the du reward 2. Cor. 5.10 Quest Doe you then thinke that the bodies of man shall be restored at the day of iudgement Ans Yes verely I beleeue the resurrection of the body according to the Scriptures Act. 24.15 1. Cori. 15.12 c. Expli We are firmely to hold the generall resurrection both of good and bad for the good shall not onely rise though they shall rise onely to eternall life in which regard they are saide to be the children of the Resurrection Luk. 20.36 The wicked shall also rise but because they shall rise to receiue their full torments they are not so called Both shall rise but in a double difference first of the efficient cause for the good shall rise by the power of Christ their head The wicked by the power of Christ as Iudge of quicke and dead and by the vertue of that Sentence Gene. 2.17 In the day thou eatest thereof thou shalt die the death secondly of the end for the righteous shall rise to glory the wicked to shame and perpetuall contempt And note this carefully that those very bodies in which both iust and vniust liued here Dan. 12.2 Ioh. 10.27 Iohn 5.28 Mar. 10.28 2. Cor. 5.10 1. Corin. 15 53. shall be raised and restored as appeareth by the Scripture This corruptible shall put on incorruption This that is This same in number as if he had clapt himselfe on the breast Now though this séeme vnpossible to reason yet it is not so to our Faith whereby considering the power of God we know that he is able to restore the body though burnt to ashes deuoured by wild beasts or turned to dust as he was able to create them and all the world of nothing in the beginning And this the Iustice of GOD requires namely that that body which sinned should be punished and not another and that that body which hath béen tortured héere for the profession of his Name should be crowned with glorie at the last day The bodies shall rise the same in substance but the bodies of the Iust shall bée Immortall Incorruptible Spirituall not in substance but in quality or condition not néeding meanes of bodily nouriture not subiect to infirmities but powerfull firme strong and impassible nimble to moue as well vp-wards as downe-wards voide of all deformity and vncomelinesse glorious of perfect stature without the vse though not without the difference of Sexe Mat. 13.43 Mat. 22.30 1. Cor. 15. The bodies of the vniust shall rise Immortall also and Incorruptible but passible to endure the due punishment inflicted vpon them The manner of the Resurrection conceiue to be thus On the last day Christ shall suddenly come in the clouds in that visible forme in which He Ascended and shall send his Angell with a Trumpet Mat. 24.31 1. Cor. 15.31 1. Thess 4.15.16 at the sound whereof first they which are dead shall be raised and then those which are liuing shall bée in the twinkling of an eye changed Vse 1. If in this life onely wee had hope we were of all men the most miserable but we looke for a day when our vile bodies shall gloriously rise and bee made like the Glorious Body of our Lord Iesus Christ 1. Cor. 15.19 Phil. 3.21 Iob 19.25.26.27 comfort thy selfe against thy calamities with this This vpheld Iob in the day of his sore trouble So in the troubles of the Iewes vnder Antiochus Epiphanes Many were racked and would not be deliuered because they looked for a better Resurrection Act. 11.35 Let this also comfort against the loathsomnesse of the graue in as much as though our bodies be laid downe for a time in the dust they shall yet after bee restored to Life and Glory Vse 2. Remember that euen that body which thou hast vsed as a Weapon and Instrument to Lying Murder Vncleannesse Theft Pride and all manner of vnrighteousnesse shall rise againe and as thou hast done in the same that which thou shouldst not so shalt thou receiue in the very same that which thou wouldst not And if thou béest a Beléeuer remember that that very body of thine which hath bene vnto thy soule an instrument of Righteousnesse which for righteousnesse sake hath endured Griefe Smart or Contempt c. as it hath taken part with the soule in Mortification and in the affliction so shall it also pertake in the blessed Consolation to bee reuealed in the last day Quest You said that God was the Redeemer and Sanctifier of his Church Do you not beleeue that the Redemption Iustification and Sanctification which you haue spoken of are vniuersall and belonging to all Ans No Eph. 5.25 c. I verely beleeue that those Graces belong onely to the Church Quest What is the Church Ans By Church I meane the Holy Catholique Church 1. Cor. 12.12.13 Eph. 3.15.16.17.18.19 Eph. 4.15.16 Reu. 21.27 Heb. 12.21 22. Cant. 6.8 which is the whole Company of them which are from euerlasting Predestinated to Eternall Life and which in time are called by the Word and sanctified by the Bloud and Spirit of IESVS and this is but one part whereof is Triumphant in heauen and part Militant on earth Expl. As in our vsuall Créed wée are taught to beleeue the Holy Catholique Church to bee the company of Saints which haue Communion or Fellowship in the grace of Remission of sinnes and Resurrection to Eternall life So it is manifest that such onely are the Catholique Church and that such graces are proper and peculiar vnto them As the Scriptures do euery where restraine these benefites to Beleeuers onely and to the Church To Beléeuers Ioh. 3.16 and 5.24 and 6.40.47 Act. 10.43 Ioh. 12.46 Rom. 3.22 Gal. 3.22 To the Church Mat. 1.21 Ioh. 10.15 and 15.13 and 17.9.19 Now whereas in diuers places the Scripture speaketh with a generall note That Christ dyed for all and that God loued the world and such like Such places must bee vnderstood some of the sufficiency of Christs death for all not of the Efficacy which is onely to Beléeuers Some of a Precept vniuersall whereby all are commanded to beléeue Some of the publique Ministery of the Word whereby grace is offered to all Some collectiuely to signifie that the benefite of Redemption extends it selfe to Gentiles as well as to Iewes or distributiuely signifying that some of all Nations Conditions Ages Sexes haue that benefite not that euery singular of all kinds but the kinds of all singulars are made partakers
also best stoppeth the mouth of Reprobates and taketh away all reasoning from them as was said when they must acknowledge that there was matter in them 〈◊〉 reprobation by the fall of Adam So doth this best set forth the rich grace of God to the Elect the vessels of Mercy then they shall consider that there was 〈◊〉 in them deseruing Reprobation And me thinkes when I consider that 〈◊〉 are elected in Christ it must néedes follow that they are to be considered salin for Christ presupposeth sinne which Christ was to satisfie for the elect For the second Proposition that God considered not man good is plaine because all promises of Gods eternal fauour both before the fall and after the same are made in the Scriptures to them which are good either by Creation or Regeneration and which continue in the same To conclude Election and Reprobation may be considered eyther absolutely as that God elected or reprobated these or that he elected or reprobated these and not these If you aske why God elected these I answer that his sole will without any the least respect in the Creature was the cause of it If you aske why God elected these and not those as Iacob and not Esau I answere after the same manner If you aske why God reprobateth these rather then these I answer as before that there is no cause thereof in the Creature but onely in him which is his will If also you shall aske why did God reprobate these I answere that his will also is the onely cause thereof in this sense namely that it was in Gods frée power notwithstanding sinne to elect or not elect to reprobate or not reprobate For God was not compelled by the sinne he considered in man to reprobate him for he might haue elected the same man in Iesus Christ if he had pleased And yet this we adde that in reprobation of these God had respect to mans sinne not actuall infidelity or sinne but originall not as a principall efficient or as a cause first moouing for God might haue not reprobated if he had so pleased but as a cause deseruing reprobatiō or as a necessary condition in the obiect without which GOD will not reprobate any For neither doth God in time deny his grace to any but to those who deserue to be denied neither decrées he before time to deny it but vnto such And whereas some will say An vniuersall cause bringeth forth an vniuersall effect If then sinne be vniuersall why is not Reprobation I answer that an vniuersall cause bringeth forth such effect actually if it be not hindered by a superiour ouer-ruling cause And so I yéelde that it is the natrue of sinne to depriue all of Grace and Glorie Rom. 3.23 and would haue this effect vpon all mankind if God should shew no mercy and the reason it hath not is because God is pleased out of his botomlesse mercie to accept of some and to elect them in Christ Vse 1. Beware of searching too farre into this déepe without the light of the Word The plaine way is the safest and in as much as the Scripture hath more sparingly spoken of Reprobation then Election Doe thou labour more to make thy election sure vpon good grounds then to conceiue euery quiddity of men concerning Reprobation Vse 2. If thou findest vpon good grounds that thou arte elected for euer acknowledge the rich mercy of God vnto thée who wert déepe enough in Adams transgression to be damned if God had not of his frée loue discerned thée therefore let it bind thée to all humilitie séeing thou hast receiued all and all thankefulnesse to him that hath shewed thée such mercy Vse 3. Beware of that damnable speach of profane men who say If I be predestinated and Gods decrée must take effect then I may doe what I will for if I be appointed to saluation I shall be saued and if to damnation I shall be damned whatsoeuer I doe Which is all one as if one should say God hath decréed that I shall liue or die If he hath appoynted life I shall liue though I eate not at all or though I eate poyson if he hath appoynted death t is not eating or not eating will saue me therefore I will either not eate at all or I will eate poison then which collection there can bee nothing more sottish If a man be reprobate he shall certainly be damned doe what he can T is most true But yet remember such an one can nay will doe nothing but that which shall more and more bring his damnation vpon him For the horrible disease of finne not being healed by Christ as it is only in the Elect must néeds bring forth fruit vnto death Indéed if a Reprobate had power to doe good and to repent and yet for all that and doing so he should be damned by the necessitie of Gods will there might be some colour but to reprobate is to be left in originall sinne which is the fountaine of all transgressions and the persons so left are iustly so left because they are left guilty in Adam and can do no good vnlesse God did giue them new grace which he is not bound to doe and they haue deserued not to receiue Likewise if a man be elected hee must néedes be saued not that God hath elected to saue any absolutely without grace but whomsoeuer he hath elected to saue he hath elected also to beléeue and repent that they may be capable thereof For God did as well decrée the meanes whereby we should be saued as that we should be saued which meanes are the merite of Christ effectuall calling Iustification Faith Repentance c. which whosoeuer attaineth may certainely conclude that he is elected and shall be saued as he that wanteth them to the end may certainely conclude that he shall not be saued and therefore neuer was elected Wherefore by the workes of Sanctification make thy Election sure as Peter aduiseth thée 2. Pet. 1.10 Phil. 2.12 c. And make an end of thy Saluation with feare and trembling as Paul councelleth thée Qu. Are then all which are in the Church of God on Earth predestinated to life eternall and effectually sanctified Ans No onely those are predestinated to life Mat. 13.24 25. Mat. 22.10 and effectualy sanctified which are of th'inuisible church many are in the visible which are hypocrites and profane Quest Are there then two Churches one which can not be seene and an other visible which may be seene Ans No there is but one Church which in diuers respects is said to be Inuisible or Visible Mat. 22.18 Rom. 2.28 29. 9.7 Expli Whosoeuer are of the Inuisible Church are holy not all that are of the visible Church which two tearmes of Visible Inuisible are in diuers respects giuen to the Church which is but one euen as if you should say the same man to be inuisible in regard of his soule and visible in regard