7. What is required of them who may expect this great priviledge 1. We shall consider what Sin is and what is the foul nature of it that so we may the better estimate the great goodness of God in pardoning of it The Apostle shews us 1 John 3.4 that Sin is the transgression of the Law The Law of God is the rule of the actions of man and any deviation from that rule is a Sin and brings us under guilt 2. Let us consider what are the kinds of Sin Sin is either original or actual 1. Original Sin is by the Church of England in her Articles described to be a fault and corruption of the nature of every man that naturally is engendred of the off-spring of Adam whereby man is very far gone from original Righteousness and inclined unto evil In which description three things may be observed 1. Original sin is the corruption of the nature of every man descended from the loins of Adam 2. It is a departure from that original Righteousness wherewith the Lord enriched Adam and our selves in him 3. 'T is an inclination to evil So that the whole race and off-sping of Adam who were then radically seminally and potentially in his loins were infected with this contagion As the Scripture sayes of Levi that he paid tythes in Abraham to Melchisedec Heb. 7.9 10. For he was then in the loyns of his Father Abraham when Melchisedec met him So all we and the whole race of Mankind were in Adam when he lost himself And that we are all from the womb tainted with this original corruption * Unum illud peccatum fons est aliorum Becan and depravation of nature is plain and manifest from these Scriptures Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Ephes 2.3 And were by nature the children of wrath even as others And that even Infants themselves are tainted with this original corruption may appear from this that they are liable to death Now Death is a wages no way due to Infants for actual sins for actually as yet they have not offended therefore there must need be in them some original guilt some birth-sin which makes them liable to death 2. Actual sin which is the fruit of original is any action or commission or any omission repugnant unto the Law of God 3. Let us consider the wages of sin The Apostle tells us Rom. 6. last The wages of sin is death The wages due reward and fruit of sin is death But life eternal is the fruit of righteousness not as its wages but as a gift freely given by God upon the account of the merit and intercession of Jesus Christ Every sin therefore being a deviation from the Law of God brings us under guilt and guilt makes us liable to suffer the punishment which is due to our sins and proportional to our offences And our offences are augmented by the consideration of the dignity of the person against whom they are committed And being committed against God must therefore needs be very heinous and bind us over to suffer eternal punishment except we obtain a pardon and our sins be remitted 4. Let us consider by whom sins are remitted 1. Men may forgive offences committed against them so far forth as they concern them Luke 17.3 4. If thy brother trespass against thee rebuke him and if he repent forgive him and if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him But as Sin is a transgression of Gods Law so God only can forgive it 2. 'T is God the Fathers Prerogative to forgive Sins Isaiah 43.25 I even I am he that blotteth out thy transgression for mine own sake and will not remember thy sins 3. God communicated this power to his Son while he was here on the earth who had power of forgiving sins as part of that power that was given him both in Heaven and Earth Mark 2.5 and 7. When Jesus saw their Faith he said unto the sick of the Palsie Son thy sins be forgiven thee The Scribes ask who can forgive sins but God only Their position was good that God only can forgive sins but their supposition false that Christ was a meer man and not God as well as Man 4. Ministers may forgive sins not authoritatively but Ministerially and declaratively They preach remission in Christs name declare what persons they must be and what they must do who shall obtain it 5. Let us consider upon what account and for whose sake sins are forgiven The external impulsive cause inclining God to pardon us our sins and trespasses is the respect he hath to the obedience and sufferings of our Saviour Jesus Christ The Apostle tells us Rom. 3.24 that we are justified freely by the grace of God as by the internal impulsive cause of our justification by which he was first moved to forgive us our sins and then through the redemption wrought by Jesus Christ as the external moving or impulsive cause of so great a mercy The death of Christ is the meritorious cause of our forgiveness Mat. 26.28 For this is my blood of the New Testament which is shed for many for the remission of sins Ephes 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Acts 13.38 39. Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which they could not be justified by the Law of Moses 1 John 1.7 And the blood of Jesus Christ his Son cleanseth us from all sin Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood God is indeed said to remit our sins but never to remit the price without which we had never been redeemed The Law promised life but upon perfect absolute uninterrupted obedience and the voice thereof was Do this and live But this we failed in we need therefore the interposition of the Sacrifice of Christ for us The atonement made by the Sacrifices under the Law clearly had relation to the death of the Messias and whatsoever vertue was in them did operate through his death alone As he was a Lamb slain from the foundation of the world in Gods decree so all atonements which were ever made were only effectual through his blood So that no sin was ever forgiven but by vertue of that satisfaction and God was never reconciled to any sinner but by intuition of that propitiation Yet the general doctrine of remission of sins was never clearly revealed and publickly preached to all Nations till the coming of our Saviour in the flesh 6. Let us consider what forgiveness of sins doth import and contain in it Forgiveness of Sins doth comprehend in it reconciliation of an offended God and a
make his obedience and sufferings in the hâ—mane Nature of infinite value and merit This One-man this God-man was more worthy then all the men of the World put together Thâ— humane Nature of Christ being Personally united to the God-head is of more worth than all the Race of mankind So that Christs obedience and sufferings do make a full satisfaction to God for all the dishonour done him by our sins 3. That he might do those great things for us after he had laid down his life for us which none but God could do viz. 1. To Baptize us with the Holy Ghost None can send the Spirit of God into the hearts of men but he who is God 2. To repair his Image in us 3. To subdue sin in us 4. To conquer Satan for us 5. To guide and carry his Church to Eternal life through all those hindrances that lie in their way 6. To conquer Death and raise our bodies to a glorious Immortality Secondly It was requisite he should be Man for these reasons 1. Mans Nature had sinned therefore it was requisite mans Nature should suffer It seems fit and requisite in respect of the justice of God that the same Nature should be punish'd which had offended 2. He could not have suffered if he had not been man 3. If our Mediator were only God he could have performed no obedience the God-head being free from all manner of subjection 4. It was fit he should be man that Satan might be vanquish'd in that Nature he had supplanted Gen. 3.15 And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel 5. That he might be a merciful High-Priest For in that in our Nature he experienced temptation he knows how to succour and pity us when we are tempted And lastly He was both God and Man that he might be a meet Mediator to deal between God and Man and to work a Reconciliation between them SECT IV. Of our Saviours Life HAving thus spoken of our Saviours Birth and how he came into the World it will be requisite we should now speak of his Life and how he lived and conversed in this World which the Ancient Creed mentions nothing of but passes immediately from his being conceived by the Holy Ghost and born of the Virgin Mary to his suffering under Pontius Pilat I have in my Harmony of the Four Evangelists fully set forth the History of the Life of our blessed Lord and Saviour Here I shall only give a short Summary of what I have there more largely delivered to which I refer my Reader The Life of our Saviour we have divided into Six Parts and in each Part have taken notice of the Particulars observable The First Part of our Saviours life was from his Birth to his Baptism containing the space of about Thirty Years In which we have these particulars 1 At Eight days old he was Circumcised Luke 2.21 Matth. 1.25 2. Mary the Fortieth day after her delivery goeth up to Jerusalem to the Temple to be purified where she and Joseph present the Child Jesus to the Lord according to the Law Exod. 13.2 12 13. Mary presents the offering for her Purification viz. being a poor Woman a pair of Turtle Doves Levit. 12.6 8. Simeon and Anna here acknowledge him and prophesie of him Luke 2. from 22. to 41. 3. This done Joseph and Mary return with Jesus to Bethlehem and there continue for some time For about Two Years after our Saviours Birth the Magi or Arabian Astronomers who had in their own Country at our Saviours Birth seen a strange Star or extraordinary brightness over Judea and understanding either by some Old Prophesie or New Revelation from God that it signified the Birth of the Messias promised to the Jews they being moved by the Spirit come to Jerusalem to inquire after the place where this New King should be born They are told by Herod and the Priests that the Birth-place of the Messias was to be at Bethlehem Herod bids them go and inquire for him and when they had found him bring him word They come to Bethlehem and there finding him do homage to him and present him with gifts This done being warned of God not to go back to Herod they return into their own Countrey another way Matth. 2. from 1. to 13. 4. After their departure Joseph is warned by God in a Dream to fly into Egypt and so provide for the life of the Child which accordingly he did and there He Mary and the Child remained till Herod was dead But in the mean time Herod finding himself deceived by the Magi and thinking that this young Child had been still at Bethlehem or thereabout that he might be sure to destroy him he commands all the Male Children from Two years old and under that were in Bethlehem or the Coasts thereof to be killed Mat. 2. from the 13. to the 19. 5. Not long after Herod dying Joseph is warned of God in a Dream to return with the young Child unto the Land of Israel which accordingly he did and dwelt in the City of Nazareth Mat. 2 from 19. to the end 6. Christ at Twelve Years old is brought to Jerusalem at the Passover and there disputes with the Doctors in the Temple From hence he went down with his Parents to Nazareth again and there lived privately till his Baptism Luke 2. from 41. to the end .7 John Baptist being newly entred into his publick Ministry preaches Repentance and Baptizes He sharply reprehends some of the Pharisees and Sadduces that came to be Baptized of him He gives particular answers to the questions of the People of the Publicans and of the Soldiers enquiring what every one of them ought to do He gives his first Testimony to Christ preferring him before himself Luke 3. from 1. to the 18. Mat. 3. from 1. to the 13. Mark 1. from 7. to 9. The Second Part of our Saviours life from his Baptism to the Passover next ensuing containing the space of half a Year in which we have these particulars 1. He is Baptiz'd by John in Jordan and witnessed from Heaven to be the Eternal Son of God and a Second Testimony by John given of him Mat. 3. from the 13. to the 18. Mark 1. from 9. to 12. Joh. 1. from 15. to the 19. Luke 3. from 21. to 24. 2. Immediately after his Baptism he goes into the Wilderness and is there assaulted by Satan with a Threefold Temptation Mat. 4. from 1. to 12. Mark 1. from 12. to 14. Luke 4. from 1. to 14. 3. John being now Baptizing in Bathabara some of the Pharisees come from the Sanedrim at Jerusalem to enquire who he was He tells them he was only the Fore-runner of the Messias Joh. 1. from 19. to 29. 4. Christ now comes to John whom John calls the Lamb of God and declares that he was made known unto him to be the
that the Assizes drew nigh at which he could not expect but to be condemned surely above all things in the world he would endeavor to get his pardon 3. Let us seek it as those who are not content to be put off with any thing else besides it And to encourage us hereunto let us consider 1. God is ready to pardon He hath sworn that he delights not in the death of a sinner 2. Christ died for this very purpose to redeem us and when he was on the earth he complained that people would not come to him and believe in him that by him they might have life 3. All means of grace afforded to us are intimations that God intends us mercy if we be not wanting to our selves 4. All good motions and stirrings of the Spirit of God in our hearts are significations of his good will towards us 5. And lastly As vile or viler sinners then we are have obtained pardon and why then should not we encourage our selves to seek after pardon while it may be obtained SECT V. Of the Resurrection of the Body The Resurrection of the Body THis is one of the Principles of the Doctrine of Christ Heb. 6.2 'T is set before the Eternal Judgment which will adjudge men to their eternal state because 't is previous to it The Scripture speaks of a two-fold Resurrection 1. A Metaphorical Resurrection viz. that of the Soul out of the state of Sin and Spiritual Death Of this the Apostle speaks Ephes 2.1 Ye that were sometimes dead in Sins and Trespasses and Col. 2.13 You that were dead in your sins hath he quickned Grace Righteousness and Holiness is the Spiritual life of the Soul and where these are wanting there must needs be a spiritual death in sin Rom. 8.6 to be carnally minded is death but the Spirit is life because of Righteousness verse 10. that is the Soul is alive Spiritually when it is partaker of righteousness and grace Our Souls therefore must first rise from their state of death in sin to the new life of grace if we desire to have a part in the glorious Resurrection of the body to eternal life of of which I am to speak afterward and as the Apostle sayes Rom. 6.4 As Christ was raised from the dead so must we be raised from the death of sin that we may walk in newness of life 2. The Scripture speaks of a real Resurrection viz. of our bodies namely of the same body that died which shall be raised again and re-united to the same soul that at death departed from it This resurrection of the body is that which we profess to believe in this Article And to confirm our faith therein let us consider these two things 1. God can do it He can raise our bodies when dead to life again 2. He has declared he will do it 1. God can do it For he is Omnipotent Therefore saith our Saviour to the Sadducees who denied the Resurrection * Acts 26.8 Luke 18 27. Eph. 1 1â—.13 Ye do erre not knowing the Scriptures nor the power of God Mat. 22.29 And the Apostle Acts 26.8 reasons thus Why should it be thought a thing impossible that God should raise the dead He that could make this World out of nothing at first undoubtedly can raise up mans body again which though it have suffered many changes and transmutations yet is not turned into nothing Though the parts of mans body be dissolved yet they perish not The first dust out of which man was made was as far from being flesh as any ashes or dust now can be And God who is Omniscient knows how to distinguish the dust of one mans body from anothers And being Omnipotent can give to every body what belongs to it to make it the same numerical Body again This he can do according to the mighty working That Parable Ezekiel 37. Where by reviving dead bones is shewed that God would certainly restâ—re the pâ—ople of Israel out of captivity that Parable I say supposes the Resurrection of the Dead as a thing well known and certainly believed by that people whereby he is able to subdue all things to himself Phil. 3.21 Abraham thought it possible Heb. 11.18 19. When he really intended to Sacrifice his Son Isaac accounting that God was able to raise him up even from the Dead Job not only thought it possible but firmly believed it and spake of it with assurance Job 19. verse 25. For I know that my Redeemer liveth and that he shall stand at the latter day upon the earth verse 26. And though after my skin worms destroy this body yet in my flesh shall I see God verse 27. Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Martha doubted not of it John 11.24 For speaking of her brother Lazarus then dead She said I know that he shall rise again in the Resurrection at the last day And indeed there are many things in nature that seem to carry a resemblance of it When we go to sleep solemnly commending our selves to Gods pardoning mercy in Christ and to his gracious protection we do as it were lye down in our graves our sleep is a great resemblance of death and our rising in the morning of the Resurrection The Sun sets every night and disappears yet rises joyfully in the morning The Seed that we sow first dies before it be quickned 1 Cor. 15.56 The earth receiveth the bare seed and by corrupting it restoreth it in a better fashion than she took it in The Seed sâ—wn is so far from perishing that it rises up far more beautiful Whereas it was sown dry and hard it springs up fresh and green So why should it seem incredible that our bodies shall rise from corruption with far more excellent qualities than they had before God can raise them that is our first Argument 2. God hath declared that he will do it and that is abundantly sufficient to induce us to believe it Observe these Scriptures for the proof of it Dan. 12.2 And many * That is all shall arise and they will be many not a few For many is not opposed to all here but to few Romans 5.19 By the disobedience of one man many i. e. not a few were made sinners For all were made sinners of them that slept in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt John 5.28 29. Marvel not at this for the hour is coming in which all that are in the Graves shall hear his voice and shall come forth they that have done good unto the Resurrection of life and they that have done evil unto the Resurrection of damnation Acts 24.15 And I have hope towards God which they themselves also allow that there shall be a Resurrection of the dead both of the just and unjust Luke 14.14 Thou shalt be recompenced at the
made man after his own Image I come now Secondly to shew what Laws he gave him The Law given to Adam in innocency was tâ—â—fold 1. Naturall which was written or imprinted upon his Soul in his first Creation 2. Positive given as is probable by some external discovery or revelation and imposed on man to try whether he would be obedient to his Creator or no. The Law of Nature as subjected in mans mind consists in certain practical Notions or Rules about good and evil right and wrong true and false just and unjust honest and dishonest And mans will was dispos'd and inclin'd to conform to the Dictates of this Law So that these Natural Laws by which Man was to be governed and which were at first stamped on his Soul were such as were exceeding agreeable to his Reason and sutable to the inclinations of his will and not at all contradicted or opposed by any principle within him which might make him doubtful about his duty or disincline him to the performance of it So that Adam in innocency was indued with sufficient ability to conform to the whole Law of God both Natural and Positive He was furnished with particular Principles inclining him to comply with whatsoever the Law of Nature prescribed and with a general Principle disposing him to yield obedience to whatsoever any positive Law as the declared will of God should injoin Thus much of the Law of Nature I come now to shew what positive Law God gave Adam in innocency Of the Covenant of Works God having placed our first Parents in Paradise besides the Law of Nature which he wrote on their hearts he gave them also a positive command to assert his right and dominion over them as their Creator that they might be obliged to do something because it was their Creators will as well as other things because they appeared in their own Nature reasonable and fit to be done Something 's God commands because they are in themselves and in their own Nature just and fit to be done and other things are therefore fit to be done because God commands them God therefore gave Adam a positive Law as a test or proof of his obedience and to try him how he would behave himself towards his Maker Gen. 2.16 17. And the Lord God commanded the man saying of every Tree of the Garden thou mayest freely eat but of the Tree of Knowledge of good and evil thou shalt not eat of it for in the day that thou eatest thereof of thou shalt surely die In these words is contained the Covenant that God made with man at first and which is commonly called the Covenant of Works or Covenant of Nature being made with man in the time of his innocent Nature And this is contradistinguished to the Covenant of Grace which was made with man after the Fall of which we shall speak more afterwards Now a Covenant between God and man is not to be considered as between man and man where consent is mutually requisite For man was bound to accept the terms God offered him being in themselves exceeding reasonable God is an absolute Lord and hath full power in his hands to give and impose what Laws he pleases on his Creatures and to require what duties and impose what conditions he sees good and man is bound to accept and submit unto the Law or Covenant so propounded and imposed And in a dutiful performance of the conditions on his part required he may expect the benefits promised Here therefore it will be requisite 1. To shew that this was a Covenant 2. To shew the Nature of it Now that the command included in a Covenant may appear 1. Because God promises Adam life if he obey As if he should have said Till the day thou eatest thereof thou shalt surely live So much must needs be included 2. He threatens him with death if he disobeyed In the day thou eatest thereof thou shalt surely dye 3. We find our first Parents did so understand it by Eve's words to the Serpent Gen. 3.2 3. The woman said unto the Serpent We may eat of the fruit of the Trees in the Garden But of the fruit of the Tree which is in the midst of the Garden God hath said Ye shall not eat of it neither shall ye touch it lest ye die 4. He appointed the Tree of life as a Sacrament * Erat homini in lignis aliis alimentum in hoc vâ—ro Sacramentum Aug. de Gen. or Symbol of this Covenant Gen. 2.9 Which Tree did signifie to them that they should always enjoy that happy estate in which they were made upon condition of their obedience viz. A most blessed life free from all misery and flowing with all manner of good things that were agreeable to the Soul and Body of man in that perfect state Having thus shewed that those words Gen. 2.16 17. contained a Covenant we come now to consider 1. The Nature and Tenour of this Covenant And for the clearing of that let us observe these particulars 1. The great honour that God put upon man by entring into Covenant with him 'T is a great honour to a mean man to have a King enter into Covenant with him How much greater honour is it unto Man to have the great God of Heaven and Earth to enter into Covenant with him 2. Observe the great goodness of God in laying upon man no harder a command then the forbearing of one Tree which he must needs judge easie and reasonable 3. Obâ—erve Mans great advantage by this Covenant Before this God had not engaged himself to man to continue him in that happy estate in which he had made him Nothing hindred but he might have annihilated him But by this Covenant God freely bound himself and gave man a right to expect the things promised in this Covenant God now promises to continue mans life and happiness if man continued his obedience 4. Under this Covenant man was furnished with sufficient ability to stand but was left in the hand of his own counsel He was left in a mutable state he might stand or he might fall 5. Observe Gods great care of man in arming his mutable will against falling both by promises and threatnings He encourages him to obedience by the reward promised he deters him from disobedience by the danger threatned What greater good could man expect than what was here promised What greater evil could he fear than what was here threatned 6. This Covenant required on mans part perfect personal and perpetual obedience as the condition of it It required perfect obedience to the moral Law stamped on mans heart and to this pâ—sitive precept which God had given him A curse and death was to be the wâ—ges of the least transgression thereof But if he were obedient he might expect a reward answerable to his works and thereupon it was called a Covenant of works 7. Under the Covenâ—â—t man had no need of a Mediator Till man
his Disciples Matth. 13.16 17. Blessed are your eyes for they see and your ears for they hear for verily I say unto you that many Prophets and Righteous men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them It was meet that the glory of a clearer discovery of eternal life should be reserved to Christ himself Now the veil is done away 3. A less forcible influence and efficacy accompanied the old administration than doth the new The spirit of Christ is now poured forth more abundantly since his Ascension and a more mighty operation of the Spirit accompanies the ministry of the Gospel 2 Cor. 3.6 4. A more servile spirit acted in those who were under the old Administration they being drawn generally more by the terrors of the Law than by the promises of Grace 5. In respect of extent they much differ For the old was revealed but to few in comparison viz. to the Jews and their Proselytes whereas the grace of the Gospel is held forth to all Nations 6. The old Covenant was to last but for a time viz. till the time of reformation Heb. 9.10 but the new is to last unto the end of the world and shall never wax old or wear away 7. They differ in respect of their Sacraments Circumcision and the Passeover which were the chief Sacraments under the old Administration were bloody Sacraments for Christs blood was then to be shed But under the new our Sacraments are unbloody for Christs blood is shed 8. They differ as to the manner of their ratification The old was ratified by the blood of the Levitical Sacrifices the new by the blood of the Son of God Having thus spoken of the Covenant of Grace in the general and of the old and new dispensation thereof in particular let us now consider what use we are to make of this Doctrine 1. Let us bless God for making this Covenant with faln Man Let us consider the freeness of it There was nothing in us but our misery to move him to it And he made no such Covenant with the Angels that fell 2. Let us consider the sureness of it God hath confirmed it 1. by his word and promise 2. by his oath 3. by his sea 'T is indeed called sometimes a Covenant and sometimes a Testament A Covenant with reference to God the Father who hath made this gracious Covenant with the children of men and in it hath promised many great priviledges and blessings unto them that perform the conditions therein required He promises in this Covenant 1. That He will be our God Heb. 8.10 And that is a very large and comprehensive promise 2. That He will forgive all our sins And therefore when God shewed mercy to his people of Israel He is said to have remembred his Covenant Exod. 2.24 And the Saints of old did use in their approaches to God to plead this Covenant and to ground their Faith and Hope on it Psal 74.20 Jer. 14.21 3. That He will renew and sanctify our natures and write his Law upon our hearts 4. That He will put his fear into our hearts that we shall not depart from him Jer. 32.40 and so will preserve us by his grace and power from total and final Apostacy 5. That no outward thing that He sees good for us shall be wanting to us 6. That He will give us Eternal glory in the other life And as it is called a Covenant with reference to â—od so 't is called a Testament with reference to Christ who by his blood and death confirmed it and as a Testator bequeathed life and salvation to all penitent Believers He having all power and authâ—rity given him both in Heaven and Earth Mat. 28.18 2. Let us bless God that we were born under the best dispensation of the Covenant of Grace 'T is an unvaluable mercy to be born under the new Covenant or Gospel dispensation This is called a bettter Covenant as being established on better promises Heb. 8.6 viz. more spiritual more clear and more extensive The old was a ministration of the letter 2 Cor. 3.6 7 8. It literally declared what was to be done but comparatively there was little spiritual ability afforded for the performing of the things injoyned I say comparatively the old had but a weak operation in respect of the new Not that the old had no Spiritual efficacy For many under it were eminent in Grace as Abraham Moses Josiah Hezekiah c. but the more plentiful effusion of the Spirit was reserved till Christs Ascension 3. As ever we expect to injoy the priviledges and benefits of the Covenant of Grace let us make conscience to perform the conditions therein required which are these 1. Repentance which is a Grace necessary to prepare us to receive Christ 2. Faith in Christ We cannot become the Children of God but by Faith in Christ Jesus Gal. 3.26 3. Obedience which is a grace necessary to inable us to walk answerably to this holy Covenant Deut. 10.12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his ways and to love him and to serve the Lord thy God with all thy heart and with all thy soul To keep the Commandments of the Lord and his Statutes which I command thee this day for thy good CHAP. III. Of the Mediator between God and Man SECT I. Of the Titles of the Mediator I believe in Iesus Christ his only Son our Lord. JEsus Christ the only Son of God is the Mediator of the Covenant of Grace Concerning whom we shall inquire 1. What his Titles are by which he is called The Titles given him in the ancient Creed are four Jesus Christ the only Son of God our Lord of all which I shall speak in order 1. Jesus Jesus which signifies a Saviour God by an Angel gave him that name Matth. 1.21 He was designed by God the Father to perform for the Children of Men whatsoever is implied in his name Jesus denotes the work and business for which he came into the World The Angel told the Shepherds Luke 2.11 unto you is born this day in the City of David a Saviour who is Christ the Lord so 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the World to save Sinners and here let us consider how Jesus is a Saviour and why truly and properly so called This will more particularly appear if we consider the great evils he saves us from and the great benefits he hath purchased for us 1. He saves us from the guilt of sin By his exact Obedience to the Law and by his Sufferings and Passion he hath made satisfaction to the Justice of God for our sins He hath trod the Wine-press of his Fathers Wrath for us Rev. 19.15 He hath born our sins in his
so do ye Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come He ordains that their Collections for the poor Saints and oblations should be on that day And St. John sayes Rev. 1.10 I was in the Spirit on the Lords day Thus the observation of the seventh day of the week which the Jews kept did cease and was buried with our Saviour And the observation of that day on which the Son of God rose by the practice of the blessed Apostles was transmitted to the Church of God and so hath continued in all ages of the Church ever since As God spake by Moses to the Israelites Exodus 31.13 Verily my Sabbaths ye shall keep for it is a sign between me and you viz. that you profess your selves to be my people in an especial manner So they that belong to the Church of Christ are known by observing the first day of the week on which he arose and by this mark among others are distinguished from such who own not Christ nor his Gospel 6. And lastly Let us consider the ends for which Christ arose And those were such as these 1. for our justification Rom. 4.25 He was delivered for our offences and rose again for our justification 2. To assure us of our resurrection If Christs body had not been raised how could we have expected the Resurrection of our bodies The Resurrection of the members depends upon the Resurrection of the Head 2 Cor. 4.14 3. That he might be declared to be the Son of God with power Rom. 1.4 by his Resurrection from the dead Therefore says the Apostle Acts 13.32.33 We declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee Christ was the Son of God before but then he appeared so to be against all contradiction For he arose by his own divine power which no meer man ever did or shall do 4. He rose again to encourage us firmly to believe in him as a most perfect Redeemer Our Surety is released and set free therefore Gods Justice is satisfied and so we are begotten unto a lively hope of eternal life by the Resurrection of Jesus Christ from the Dead 1 Pet. 1.3 5. By his Resurrection he hath shewed us how we ought to imitate him and to rise from the death of Sin to the life of Grace This the Apostle intimates to us Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life Let us consider therefore and seriously examine our selves whether we be risen with Christ or no Are our affections set on things above Acts 3.2 Do we delight in the Ordinances of God They that have a spiritual life will delight in that food whereby that spiritual life is maintained Do we delight in communion with God and exercise our selves in frequent meditation and the believing views of the Glory of the other life Those who are risen with Christ seek the things that are above SECT VIII Of our Saviours Ascension and sitting on Gods right Hand He ascended into Heaven THe words of the Creed are these He ascended into Heaven and sitteth on the right hand of God the Father Almighty In treating of this Article I shall first shew that the promised Messias was to ascend into Heaven 2. That our Jesus did really and truly ascend thither 3. I shall shew what Heaven it was he ascended into 4. The reasons of his Ascension 5. The time when he ascended 6. The place from whence he ascended I begin with the First namely that the promised Messias was to ascend into Heaven This was typified of him by the High Priests going once a year into the Holy of Holies Heb. 9.11 which was a type of Heaven The High Priest when he had slain the Sacrifice did with the blood thereof enter into the Holy of Holies So the Messias having offered up himself a Sacrifice to God for us with his own blood went into the Holy of Holies viz. into Heaven there to intercede for us by the virtue and merit of that blood And as this was typified so it was also prophesied of the Messias Psal 68.18 compared with Ephesians 4.8 Thou hast ascended up on high thou hast led Captivity Captive thou hast received gifts for men He was to conquer Sin and Death and Hell and triumphing over them he was to ascend to the highest Heaven and thence to send the precious and glorious gifts of the Spirit unto the Sons of Men. And accordingly he himself did foretell his Ascension John 6.62 and John 20.17 2. This was not only foretold of the Messias but really performed by him He who was the Eternal Son of God and by his Divinity present in Heaven while here upon the Earth did by local translation of his humane nature really and truly ascend from this earth below into the Heavens above as is sufficiently testified by these following Scriptures Mark 16.19 Luke 24.50 51. Acts 1.9 10. Christs Ascension was visibly performed in the sight of his Apostles They saw him when he ascended the holy Angels there present bearing also Testimony unto it Acts 1.10 11. 3. Let us consider the place he ascended unto which was the Heaven of Heavens he passed through all the regions of the air through all the coelestial Orbs till he came to the Heaven of Heavens the most glorious presence of the Majesty of God He ascended far above all visible Heavens to the third Heaven 2 Cor. 12.2 that he might fill all things that is fulfill all things prophesied of him 4. Let us consider the reasons why he ascended 1. Having finished the work of our Redemption it was meet he should return thither from whence he came John 16.28 John 17.4 5. 2. After his Humiliation his Exaltation was to follow The first step of which was his Resurrection and his Ascension another step of it 3. Christ by his Ascension manifested his victory over Sin Satan and Death 4. He Ascended to make intercession for us Rom. 8.34 1 Joh. 2.1 Heb. 9.24 5. That he might send down a more plentiful effusion of the gifts and graces of his Spirit And accordingly he tells his Apostles John 16.7 Nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you John 7.38 39. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water But this spake he of the spirit which they that believe on him should receive for the Holy-Ghost was not yet
up again So a dying Saint may say to his body fear not to go down into the grave into the dark and dismal vault my dear Redeemer will bring thee up again Death to the Righteous is but like the pulling down of an old ruinous house to build it again in a more excellent and glorious manner 5. If God can and will raise the dead it should strengthen our Faith in Gods power that he can raise us up out of any affliction into which we are at any time fallen and that he can raise up his own interest in the World or in any Nation though it be never so low See Rom. 4.17 21. What cannot that God do who quickneth the dead 6. It should teach us not to set too high a price or value upon our own lives when we are called to expose them for the cause of Christ or for our Countreys good Every faithful servant of Christ that so loses his bodily life takes the best course to have it restored to him with advantage And in this sense our Saviour sayes he that loseth his life shall save it that is shall not only recover it again at the Resurrection but shall over and above also be rewarded with eternal life in glory John 12.25 He that loveth his life shall lose it and he that hateth his life in this World shall keep it unto life eternal If God therefore call thee to expose thy body to death for him fear not to do it He will raise it up again in a more glorious manner 'T is said of those Worthies Heb. 11.35 that were wracked and tormented for professing the truth that they refused to be delivered viz. to the prejudice of their Consciences expecting a better Resurrection than that now offered them viz. to be delivered or raised up from their present pains and sufferings They expected a Resurrection of their bodies to eternal glory 7. This should deterr us from sinning with our bodies which must be raised again and if we die in our sins must suffer with our souls everlasting punishment Let us take heed of imploying our bodies as instruments of sin Remember O sinner that wretched body of thine which thou hast so often debauched by drunkenness and polluted and defiled by uncleanness it must rise again to damnation except thou repent that tongue of thine with which thou hast so often lyed cheated scoffed at serious piety and dishonoured God by swearing cursing ribbaldry backbiting c. shall be tormented in that same flame that Dives was tormented in Luke 16. As Christ said of Judas it had been better for him he had never been born so we may say of some men It were better for them they might not rise again But as the Soul and Body sinned together so they must suffer together And as they inticed one another to sin so they must be together for ever miserable 8. And lastly Let us labour to be united unto Christ by a lively faith that he may raise us up as our Head He will raise the wicked as their Judge He is Lord both of dead and living and so hath right by that dominion to raise the dead Rom. 14.9 and will accordingly do it And some he will raise to suffer everlasting punishment and others to a glorious everlasting life And of such as these the Apostle speaks John 11.25 Whoso believeth on him shall never die that is eternally so as to suffer everlasting punishment It now only remains that I should answer three questions and then I shall shut up this discourse 1. Seeing men return to the earth at several ages the Infant at one age and the man at another it may be questioned whether they shall arise in the same age and disproportions of age and stature which they had whilst they lived Answer Augustine * Restat ergo ut quisque suâ—m habeat mensuram vel quam habuit in juventute vel quam haiturus esset si vixisset August de civ lib 22. c. 13. resolves it negatively and determines it thus That we shall all of us be raised in that proportion of strength which men attain to commonly at their best estate And this resolution of the case the Apostle doth seem to favour when he saith that though the body be sown in weakness in the weakness of old age or infancy yet it shall be raised in power All imperfections and deformities shall be taken away For neither is it likely that Infancy being imperfection and old age being corruption can stand with the estate of a glorified body Quest 2. How can there be a Resurrection seeing the Apostle tells us that flesh and blood shall not enter into the Kingdom of God 1 Cor. 15.50 Answ Our Bodies shall be fitted for that glorious state by the mutation of their qualities See Apost Hist pag. 183 and 184. Our bodies shall not enter into Heaven vile * The Apostle tells us the body shall be raised a Spiritual body that is a body endued with Spiritual qualities free from carnal desires and wholly subject to the Spirit as now they are but shall be changed As mens hearts are changed here by regeneration so their bodies shall be changed in the Resurrection changed in qualities not in substance As a corn of grain that is sown is raised in substance and kind the same but divers in qualities rising up with blade and ear and corn in it It doth not rise in just the same figure in which it was sown but with advantage So it will be in the Resurrection Quest 3. What shall become of them that shall be found alive at Christs coming Answ They shall not dye but shall be changed suddenly from a mortal into an immortal state See 1 Cor. 15.51 52. 1 Thes 4.15 17. SECT VI. Of Life everlasting And the life everlasting IN treating of this Article which the Nicene Creed calls the life of the World to come I shall first shew that both the old and new Testament bear witness to it and give us sufficient ground to believe it Dan. 12.2 Many of them that sleep in in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt God plainly shewed to those who lived under the old Testament that there is an everlasting life in the world to come by the examples of some whom he took and translated out of this world into the other without death intervening Enoch who lived before the giving of the Law and Elijah who lived after are both instances of this Gen. 5.24 Enoch walked with God and he was not for God took him Heb. 11.5 By Faith Enoch was translated that he should not see death and was not found because God had translated him And so Elijah was carried up in a fiery Chariot and by a whirlwind into Heaven 2 Kings 2.11 After Abraham Isaac and Jacob were dead God stiled himself their God Exod. 3.6 Moreover he said I am the God
of thy Father the God of Abraham the God of Isaac and the God of Jacob. Now Christ told the Sadducees that God is not the God of the dead but of the living Matth. 22.32 God so stiling himself their God sheweth that their souls did still live though separated from their bodies and also that their bodies should be raised again and both souls and bodies being re-united should live for ever * Deus est Deus Abrahae sâ—il totius God is the God of the whole man and not a part only And thus much for the proof of this Article out of the old Testament But the new Testament doth more clearly assert this Doctrine life and immortality being in a more evident manner brought to light by the Gospel as the Apostle tells us 2 Tim. 1.10 To give some few places of many that might be brought for the proof hereof Matth. 25.46 And these shall go away into everlasting punishment but the Righteous into life eternal John 3.16 36. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Mark 10.30 But he shall receive an hundred fold now in this time and in the world to come eternal life John 12.25 He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord 2 Cor. 5.1 For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens John 17.27 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me Having thus shewed that everlasting life is plainly asserted both in the old and new Testament I come now to shew that there are three degrees of this everlasting life held forth to us in the Scriptures 1. There is a life eternal Initial which is the life of grace John 3.36 He that believeth on the Son hath everlasting life that is hath it begun in him hath the earnest of it in his Soul 2. There is a Partial life eternal which is the life which belongeth to the Soul when it is separated from the body 'T is the happiness which the souls of the Righteous enjoy between the time of death and the day of Judgment The Scripture is abundant in asserting this kind of life eternal which the separated soul injoys in the other world Eccles 12.7 Then shall the dust return to the earth as it was and the Spirit shall return unto God who gave it Matth 10.28 Fear not them which kill the body but are not able to kill the Soul but rather fear him which is able to destroy both soul and body in Hell Luke 12.4 Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him who after he hath killed hath power to cast into Hell yea I say fear him Heb. 12.23 To the general assembly and Church of the first-born which are written in Heaven and to God the Judge of all and to the Spirits of just men made perfect Luke 23.43 Our Saviour said to the penitent Thief To day thou shalt be with me in Paradise Luke 23.46 And when Jesus had cried with a loud voice he said Father into thy hands I commit my Spirit and having said thus he gave up the Ghost Acts 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit Phil. 1.23 For I am in a strait betwixt two having a desire to depart and to he with Christ which is far better 1 Pet. 3.19 By which also he went and preached to the Spirits now in Prison Rev. 6.9 10. And when he had opened the fifth Seal I saw under the Altar the Souls of them that were slain for the word of God and for the Testimony which they held And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and revenge our blood on them that dwell on the earth 3. There is a life eternal Perfectional which shall be conferred on the Saints after the re-union of their Souls and Bodies Matth. 25.34 46. Then shall the King say unto them on his right hand come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World Then shall the Righteous go into life eternal Now this perfectional life everlasting which will be the portion of the Saints at the last day is such a life as shall be free from all evil and full of all good 1. Free from the evil of sin The Souls of the Just shall then be made perfect 2. The evil of temptation There was a Tempter in Paradise there will be none in Heaven 3. The evil of affliction All tears shall be wiped from your eyes Rev. 7.17 2. This life shall be full of all good 1. Their Vnderstandings shall have a clear knowledge sight and vision of God 2. Their Wills shall be perfected and adorned with an absolute and indefective holiness 3. Their Affections shall be set right with an unalterable regularity 4. They shall injoy an uninterrupted communion with God 5. They shall be blessed in their company 6. And lastly They shall have this blessedness secured to them without fear of ever losing it or being deprived of it But though the Saints shall enjoy such an eternal life in bliss as we have before described yet it shall not be so with the wicked Eternal life in misery will be their portion They shall be tormented 1. With the pain of loss 2. With the pain of sense 3. With the worm of Conscience a tormenting reflection on their former folly 4. With despair of ever coming out of that woful misery which is the very Hell of Hell But of these things I have spoken more largely in the former Treatise pag. 130. It remaines therefore now that I shew what improvement we are to make of this Article and then I shall shut up this discourse 1. We may from hence learn how inexcusable they are who hazard and expose their souls and bodies to eternal torments for a short satisfaction of their bruitish lusts 2. We should consider that there is no concern we have in the World that should lie so near our hearts as the making our peace with God upon sure and safe grounds 3. From hence we may learn how highly we ought to prize the blood of Christ and his undertaking by which alone we can escape the wrath that is to come 4. It may shew us how we ought to pity those who are running on in a full carreer
things of the flesh sayes the Apostle Rom. 8.5 There are some who too much delight in eating and feeding making their belly their God like Philoxenus who wished he had the neck of a Crane that he might have the longer delight in swallowing and tasting his meat and drink These people should remember that the flesh is one of the enemies they are engaged by their baptism to fight against and therefore should not pamper it unto wantonness 2. Want of due understanding what is truly conducing to health and to the furthering of us in our duty towards God and man A decaying body ought carefully to be supported but an unruly body ought carefully to be subdued And they that do not duly consider their own constitution and what is the duty incumbent upon them in reference to their particular Temper and the state of their bodies will be apt to erre in this matter 3. Making appetite the rule and measure of our eating and drinking whereas appetite was given to us to make that grateful to us which reason bids us to eat and not to be our measure Many a mans appetite is stronger than his concoction and many healthful people have an appetite to more than they ought to eat or than nature can well digest We see in Swine and many greedy Children that they would many times even kill themselves with eating if they had not the reason of others to govern them Appetite therefore is not to be our rule either for quantity or quality of meats but reason in this as in other things is to be our guide and governor When reason hath nothing against it then appetite sheweth what is most agreeable to nature and what the Stomach is like best to close with and digest But God hath given us reason as well as appetite and though as the common saying is * Venter non habet aures the belly and the appetite hath no ears yet reason should make them hear yea and obey too 4. The exceeding deliciousness and pleasantness of some meats tempts the appetite to desire more than nature requires So the quality oftentimes tempts and invites to an excess in quantity 5. The evil custom of urging and importuning others to eat more than they have a desire unto This is many times a great cause of Gluttony We are all more prone to exceed than to fall short and we need no incitation to eat our own appetite is apt to incite us too much But many people think it a piece of civility to urge importune and almost force their friends to eat though they will not urge them in the like kind to drink more than they have a mind unto And so much of the causes of Gluttony 3. I come now to the third thing I propounded to speak to namely the great evil and danger of this sin And this I shall shew in sundry particulars 1. 'T is a great enemy to the Body Plures gula * Quicquid avium volitat quicquid pisâ—ium natat quicquid ferarum discurrit nostris sepelitur ventribus Sen. quam gladius The throat hath killed more than the sword Many men dig their graves with their teeth and dye because they put not the knife to the throat (a) Prov. 23.1 Pone cuâ—trum i. e. modum adhibe gulae tuae eamque velut cultro gutturi infixo refraena Menech How hard soever it hath gone with some people in the World at some particular times yet more have been killed by their own Gluttony than ever were starved to death through want It may well be supposed that a little more than half the quantity of meat and drink which many people take would afford them as lasting and as healthful a state of body as the over measure they ordinarily use Intemperate men are Valetudinis suae proditores as he said betrayers of their own health For Gluttony though it kills not suddenly yet it doth it surely and certainly like the Dropsie of which 't is said it killeth as it filleth that is by degrees and insensibly Gluttony fills the body with crudities which are the root of most sicknesses There are few diseases but are the effects of Gluttony or excess in drinking 't is excess that commonly breeds them and layes the matter and foundation of them And if this were well understood I wonder that wicked men if they do not believe a life to come yet should not be affraid of shortning this their present life by their intemperance 2. 'T is a great enemy to the mind and to all the exercises operations and imployments of it both religious and civil It makes men heavy drousie dull and shathfull The body ought to be the instrument of the Soul in the service of God But Gluttony makes it a clog to the Soul and exceedingly indisposes it for the duties we owe either to God or man 3. Gluttony is a great symptom of a carnal mind and a carnal mind is enmity against God as the Apostle tells us Rom. 8.7 And that which opposes God is sure to be destroy'd And the spirit of God further assures us at the thirteenth verse of that Chapter that they that live after the flesh shall dye and that not only a temporal death but except they be converted an eternal death also 4. It breeds lust and furthers the power of concupiscence As dunging the ground makes it fruitful especially in weeds so Gluttony fills the mind with the weeds of filthy thoughts filthy desires and inclinations and thence come filthy words and filthy actions He therefore that feeds his body high does plainly and evidently pamper his enemy but he that beats down his body and keeps it in subjection as the Apostle speaks 2 Cor. 9.27 by fasting and abstinence takes a right course to mortifie the lusts of the Flesh 5. 'T is a shameful abuse of Gods good creatures which are given us for our use Would you not think those men exceeding blame-worthy who should take good and wholsome meat and throw it into the channel or sink Gluttons by their great excess do that which is much worse For they not only abuse Gods good creatures by their exâ—ess and riot but they thereby hurt their own bodies also 6. 'T is a most ungrateful sin It carries Gods good provisions over to his enemy even to the strengthning of fleshly lusts and turneth them all against the giver of them Is it not a horrible disingenuous thing so to provoke and dishonour God with his own mercies Pride Idleness fullness of Bread and hard-heartedness to the poor were the provoking sins of Sodom Ezek. 16 49. 7. 'T is a kind of idolatry to mind the belly inordinately The Apostle tells us of some Phil. 3.19 whose belly was their God And such persons worship a craving God that will not let them alone except they serve him 8. A gluttonous appetite maketh our very table become a snare to us Deut. 6.11 12. When thou hast eaten and art full
with an impudent face said unto him V. 14. I have Peace-offerings with me this day have I paid my vows V. 15. Therefore came I forth to meet thee diligently to seek thy face and I have found thee Verse 16. I have decked my bed with coverings of Tapestry with carved works with fine linnen of Egypt Verse 17. I have perfumed my bed with Myrrh Aloes and Cinnamon Verse 18. Come let us take our fill of love untill the morning let us solace our selves with love Verse 21. So with her much fair speech she caused him to yield with the flattering of her lisp she forced him Verse 22. He goeth with her strait-way as an Ox goeth to the slaughter as a fool to the correction of the stocks Verse 23. Till a dart strike through his liver as a bird hasteth to the snare and knoweth not that it is for his life Verse 27. Her house is the way to hell going down to the chambers of death Prov. 9.1 A f â—lish woman sitteth at the door of her house to call in passengers Verse 16 â—hoso is simple let him turn in hither and as for him that wanteth understanding she saith unto him V. 17. Stol'n waters are sweet and bread eaten in secret is pleasant Verse 18. But he knoweth not that the dead are there and that her guests are in the depths of hell Prov. 22.14 The mouth of a strange woman is a deep pit he that is abhorred of the Lord shall fall therein Prov. 23.27 A whore is a deep ditch and a strange woman is a narrow pit Verse 28. She lieth in wait as for a prey and increaseth the transgressors among men Prov. 29.3 He that keepeth company with Harlots spendeth his substance Prov. 30.20 Such is the way of an adulterous woman she eateth and wipeth her mouth and saith she hath done no wickedness Eccles 7.26 And I find more bitter than death a woman whose heart is snares and nets and her hands as bands whoso pleaseth God shall escape her but the sinner shall be taken by her Jer. 5.7 How shall I pardon thee for this thy children have forsaken me and sworn by them that are no Gods when I fed them to the full then they committed adultery and assembled themselves by troops in the Harlots houses Verse 8. They were as fed horses in the morning ever one neigheth after his neighbours wife Verse 9. Shall not I visit for these things saith the Lord and shall not my soul be avenged on such a Nation as this Jer. 29.23 Because they committed villany in Israel and have committed adultery with their neighbours wives and have spoken lying words in my name which I have not commanded them even I am a witness against them saith the Lord. Ezek. 16.38 And I will judge thee as women that break wedlock and shed blood are judged and I will give thee blood in fury and jealousie Hos 4.11 Whoredom and wine and new wine take away the heart Mal. 3.5 And I will come near to you to judgment and I will be a swift witness against the sorcerers and against the adulterers and against false swearers and against those that oppress the hireling in his wages and the widow and the fatherless that turn aside the stranger from his right and fear not me saith the Lord of Hosts Mat. 5.27 Ye have heard that it was said by them of old time thou shalt not commit adultery Verse 28. But I say unto you whosoever looketh on a woman to lust after her he hath committed adultery with her already in his heart Mat. 19.17 Jesus said unto him if thou wilt enter into life keep the commandments viz. thou shalt do no murther thou shalt not commit adultery c. Acts 15 20 29. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood From which if they keep themselves they shall do well Rom. 1.28 And even as they did not like to retain God in their knowlede God gave them over to a reprobate mind and to do those things which are not convenient Verse 29. Being filled with all unrighteousness fornication wickedness covetousness maliciousness c. 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind Verse 10. Nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God 1 Cor. 7. v. 2. To avoid fornication let every one have his own wife and every woman her own husband Verse 19. But if they cannot contain let them marry for it is better to marry than to burn 1 Cor. 10.8 Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness V. 10. Idolatry witch-craft hatred variance emulations wrath strife sedition heresies V. 21. Envyings murders drunkenness revellings and such like of the which I tell you now as I have told you in times past that they who do such things shall not inherit the kingdom of God Eph. 5.3 But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh Saints Col. 3.5 Mortify therefore your members which are upon the earth fornication uncleanness inordinate affections evil concupiscence and covetousness which is Idolatry For which things sake the wrath of God cometh on the children of disobedience 1 Thes 4.3 For this is the will of God even your sanctification that ye should abstain from fornication V. 4. That every one of you should know how to possess his vessel in sanctification and honour V. 5. Not in the lust of concupiscence as the Gentiles which know not God Heb. 13.4 Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge 1 Pet. 2.9 The Lord knoweth how to deliver the Godly out of temptations and to reserve the unjust unto the day of judgment to be punished V. 10. But chiefly them that walk after the flesh in the lusts of uncleanness c. V. 14. Having eyes full of adultery c. Judge v. 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Rev. 21.8 But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 22.15 For without are Dogs and Sorcerers and whoremongers and Idolaters and whosoever loveth and maketh a lye 2. This sin wherever it is found and continued in is a sign and mark of a man whom God hateth Prov. 22.14 The
had by sin madâ— God his enemy he needed no Mediator to mediate or intercede for him 8. This Covenant in case of disobedience afforded man no relief no not upon his repentance And thus the case stood with man in the state of his Innocâ—nce Of Maâ—s faâ—â— We come now to the second thing I propounded to treat of concerning man and that is his fall from his Original happiness by disobeying the precept and command of God and forfeiting the priviledges of the Covenant contained in it Gen. 3. from 1. to 7. Now the Serpent was mâ—re subtil than any Beast of the field which the Lord God had made and he said unto the woman Yea hath God said Ye shall not eat of every Tree of the Garden And the Woman said unto the Serpent We may eat of the fruit of the Trees of the Garden But of the fruit of the Tree which is in the midst of the Garden God hath said Ye shall not eat of it neither shall ye touch it lest ye die And the Serpent said unto the Woman ye shall not surely die For God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as gods knowing good and evil And when the woman saw that the Tree was good for food and that it was pleasant to the eyes and a Tree to be desired to make one wise she took of the fruit thereof and did eat and gave also untâ— her Huusband with her and he did eat And the eyes of them both were opened and they knew that they were naked and they sewed Fig-leaves together and made themselves Aprons Rom. 5.12 19. Wherefore as by one man sin entred into the World and death by sin and so death passed upon all men for that all have sinned For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous And that I may speak more distinctly of the matter I shall inquire in to these particulars 1. Who were the first sinners among men and by whom sin entered into the World 2. What was the first sin 3. What were the causes and occasions of Adams first transgression 4. What were the sad effects and consequents of this sin and breach of the Covenant First Upon our first Parents Secondly Upon us their Posterity 1. We shall inquire who were the first sinners among men and by whom sin entred into the World Adam and Eve the first Man and first Woman were certainly among men the first transgressors as may appear by those places before cited Gen. 3. And Rom 5.12 And the Apostle tells us 1 Tim. 2.14 Adam was not deceived that is First and by the Devil and so as to draw Eve into transgression but the woman being deceived was first * Thâ—â—gh Eve was first in the trangression yet Adam was the chief and therefore Adam is sometimes taken collectively both for man and woman in the transgression and drew Adam into it Hosea 6.7 God says of the unfaithful Israelites They like Adam have transgressed the Covenant And 2 Cor. 11.3 We read that the Serpent beguiled Eve through his subtilty viz. To eat of the forbidden fruit and she persuaded Adam to eat also It therefore we trace corruption and depravation to the well-head we shall find we cannot stay any where till we come to the first Man the common Parent and Root of us all And 't is very evident that the first Fountain of mankind was corrupted seeing all the streams are so 2. Let us consider what was the first sin God made our first Parents holy and happy and whilst they performed their duty they could not but be happy But the Devil having fallen from God himself as we have seen before Sect 3. and envying our first Parents their present happiness he sets upon Eve to draw her from her obedience to God And the temptation he spred before her is this you shall be as God He pretends to acquaint her with a way whereby they might raise themsâ—lves to a higher condition than that wherein they were at present They should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like God himself or like Angels they should be lifted up to a higher estate than now they enjoyed And this happiness he tells them they might acquire by eating of that Tree in the midst of the Garden which God had forbidden them which he intimates would be so far from procuring death or misery to a them that it had a contrary virtue in it namely to raise them to higher state of happiness than now they enjoyed Eve being caught by this subtil device began to believe this Serpent who thus proves himself a Lyar and a Murderer from the beginning and to dâ— believe God and to doubt the truth of his threatning and commination who Gen. 2.17 had told Adam Of that Tree thou shalt not eat for in the day thou eatest thereof thou shalt surely die Evâ— being thus won upon by the Dâ—vils temptation did venture to eâ—t of this sorbidden fruit and dreâ— Adam to eat also So that infiâ—elity and doubting of the truth of Gods word and threatnings tâ—rough the Devils insinuation and pride and affection of an hâ—gher estate seem to be the first miscarriages and sins of Adam and Eve O the cursed Nature of pride and unbelief How soon did these â—â—ns enter into the very Angels How soon did they undo our first Parents 3. Let us inqâ—ire what were the causes and occasions of Adams sin 1. God was not The pure and holy Nature of God could not be the Original of mans sin The Holy God cannot be the cause of any unholiness God indeed permitted man to fall seeing he knew how to bring good out of it But he inclin'd him not to it 2. Neither external Objects nor the temptations of Satan could necâ—ssitate the will of man to sin The Devil might persuade but could not force 3. The persuading cause in respect of Eve was Satan in the form of a Serpent The Devil opened the Serpents mouth and caused it to speak with mans voice as an Angel opened the mouth of Balaams Ass Numb 22.28 Now the Serpents cunning may appear in this 1. He first assaults the Woman not the Man 2. He equivocates about knowing good and evil which he represents to her as a state of perfection Whereas the forbidden Tree was called the Tree of knowledge because Adam if he did eat thereof should experimentally know to his sorrow from how much good he had fallen and how much evil he had brought upon himself 3. He uses Eve a Companion newly made for Adam and surely very dear to him to draw in her Husband 4. Man being not created at first immutably Holy but defectible and sin being only a defect a person that was mutable and defectibly Holy as Adam was might fall into sin 'T was no strange thing that Man should be created defectible and being a defectible and