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death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34877	A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.	Cradock, Samuel, 1621?-1706.	1679 (1679)	Wing C6756; ESTC R15332	329,893	408

had by sin mad● 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 Innoc●nce Of Ma●s fa●● 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 m●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 unt● 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 * Th●●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 thems●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 d● 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 Ev● being thus won upon by the D●vils temptation did venture to e●t of this sorbidden fruit and dre● Adam to eat also So that infi●elity and doubting of the truth of Gods word and threatnings t●rough the Devils insinuation and pride and affection of an h●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 ●●ns enter into the very Angels How soon did they undo our first Parents 3. Let us inq●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 nec●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

Holy Ghost But it seems some filthy Hereticks in that time went about to perswade those Christians at Corinth that fornication was no sin or at least no great sin and the Apostle levels his arguments against such wicked suggestions as these 11. Adulterers and Adulteresses violate the sacred ordinance of marriage and the solemn covenant they made before God and before their friends as witnesses In our form of Matrimony the man solemnly promises that forsaking all others he will keep himself only unto the woman he marries as long as they both shall live And the woman does the like unto the man And therefore Adultery in either party is the most abominable breach of faith that can be imagined and they that are guilty of it what can they expect but vengeance from God 12. The Adulterer highly sinneth against him whose wife he defileth He robs him of the heart-love and affection of his wife which is an irreparable injury Besides he brings an odious nick-name and reproach upon him And which is to be taken notice of to the shame of our Nation as Dr. Hammond well observes the innocent and injured person he is by a kind of national custom laughed at and made the object of common scorn and obloquy whilst the filthy adulterer who robbed him of his honour is in the common vogue rather applauded at least passes without any such mark of infamy and contempt One or two such ponderous guilts as this as that reverend Author phrases * See Dr. Hammonds Sermons page 175. it are enough to ruine a Nation how light soever some profane wretches make of the matter 13. By the Law of God Adultery was to be punished with death Lev. 20.10 Deut. 22.22 And whereas other crimes were not capital nor to be punished with death except proved by two or three witnesses God permitted the jealous husband to make a special trial of his wifes chastity and honesty and gave him an extraordinary way and means for convicting of her if she were guilty when no witnesses could possibly be produced against her namely she was to drink of the water of jealousie which if she were innocent did not hurt her at all but rather did her good and made her fruitful But if she were guilty then upon drinking thereof her belly should swell and her thigh rot and so the woman should be accursed among her people So that rather than God would have this heinous sin of adultery go unpunished he himself appointed an extraordinary way for the discovery of it Nay before this law was given it seems it was in use among Gods own people to punish adultery with death For Judah adjudged Tamar his daughter in law to be burnt for this sin as appears Gen. 38.24 14. The very Heathens by the light of nature adjudged adultery to be a capital crime and to deserve death For instance Nebuchadnezzar roasted two men in the fire for it as we read Jer. 29.23 And of them shall be taken up a curse by all the Captivity of Judah which are in Babylon saying the Lord make thee like Zedekiah and like Ahab whom the King of Babylon roasted in the fire because they have 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 Among the Athenians Draco's Law made adultery capital Among the Romans 't was a law of the Twelve Tables Moechum in adulterio deprehensum necato so also by the lex Julia it was made capital Thus we see that the punishing adultery with death seemed a thing very fit and just and a matter of common equity among the more civilized Nations and was not meerly a judicial Law proper and peculiar to the Common-wealth of the Jews only Other Nations that did not inflict death upon adulterers yet punished them with tortures almost as bitter as death The Aegyptians decreed that the nose of the adulterer should be cut off and the adulteress should be beaten with a thousand stripes almost to death * Diodor Sicul. lib. 1. cap. 6. Zaleucus the King of the Locrenses made a Law that the adulterer should loose both his eyes Which Law his own Son transgressing that he might be just in keeping up the vigor of the Law and yet shew some mercy to his Son Aelian var hist lib. 13. he caused one of his Son's eyes to be put out and one of his own By which it plainly appears what a detestation was in the hearts of civilized Pagans guided only by the light of natural conscience against this sin And so much of the first particular the odiousness of this sin and the great reasons we have to abhor it 2. I come now to answer the vain excuses that men who are addicted to this sin are apt to make for themselves There is no sin so odious but love to it and frequent committing of it will in a sort reconcile even the judgment to it and make it seem either no sin or but a little sin and easily pardonable Let us consider therefore what are the excuses such men do usually make for themselves 1. They alledge that Poligamy or having more wives than one was practised among the Jews Answ One man and one woman were conjoyned in the Primitive institution Gen. 2.24 compared with Matth. 19.5 For this cause shall a man leave Father and Mother and cleave to his wife and they twain * Tò duo non exprimitur Gen. 2.24 sed necessario subauditur nam de duobus tantum ibi sermo est non pluribus unde dictum uxori suae non uxoribus suis Hinc damnatur Polygamia ut quum dictum est uxori suae numero singulari not they three or four shall be one flesh And the special reason why plurality of wives was connived at among the Jews was for the fuller peopling of that Nation they being the only people in Covenant with God and being but few among many enemies encompassing of them their strength and safety depended much in an ordinary way upon their number and increase and therefore some inordinancy was connived at for their multiplication but never absolutely allowed or approved of But though their having more wives than one for the aforesaid reasons was connived at yet fornication was punished severely among them and adultery with no less punishment than death 2. They alledge that David was an Adulterer and Solomon had many wives Answ David sinned heinously therein and 't is easier to forbear this sin than to undergo the sorrows and punishment that David underwent for it For besides the bitterness that his Soul was in for it his Son Absolom rebelled against him drove him out of his Kingdom and openly defiled his wives And this sin is left as a perpetual blot upon his name and memory As for Solomon his sin was so great that it almost ruined him and his Kingdom Ten of the twelve Tribes fell off from

the encrease of their Graces and so for the furtherance of their glory Thirdly They have good assurance that all things shall work together for their good Rom. 8.28 And therefore no cause to complain Fourthly Though godliness hath the promises of this life as well as of that to come 1 Tim. 4.8 Yet those promises of Temporal blessings must be understood with this limitation viz. That they shall be made good to them so far forth as God shall see it good and convenient for his Children in this life and no further Fifthly The prosperity of wicked men in this World is many ways very hurtfull and extremely disadvantagious to them in reference to their Eternal condition Outward sufferings with Spiritual blessings are ordinarily the Lot of Gods Children here on Earth as outward prosperity with Spiritual calamity is very frequently the Lot of the ungodly The prosperity of fools destroys them saith Solomon Prov. 1.32 Sixthly There will be a day of Judgment wherein all things will be set right though here things oftentimes seem to be out of course Seventhly Eternity is long enough to punish the wicked and reward the Godly therefore let us not take our measures either of happiness or misery from the outward dispensations of this life The Consideration of this Attribute should make these impressions upon us First if God be just then this should make all impenitent sinners tremble Except men repent 't is not consistent with Gods justice they should be pardoned What great cause have ungodly impenitent sinners to tremble at the Justice of God which engages him to deal so severely with them and to punish them everlastingly as his Enemies O wretched sinner what aileth thee to make this just God thine enemy What folly What madness possesses thee that thou shouldst make a mock at sin and laugh at Hell and Damnation Shall not the Justice of God terrifie thee and keep thee off from those sinfull courses which expose thee to so certain a vengeance Secondly Gods Justice is a great consolation to the Righteous He will justifie them whom his Gospel justifies because he is just 1 John 1.9 If thou break off thy sins by repentance and apply thy self to Him for pardon in and through the merits of his Son He is just and therefore will make good his promise of pardon to thee Thirdly God being just let us bless his name for finding out a way whereby his Justice may be satisfied and so we poor sinners pardoned His Justice might have taken every one of us by the Throat and said Pay all thou owest and then what should we have done We could not have payed one Farthing of the Debt O let us for ever bless his Holy Name that he hath provided so good a surety for us who hath undertaken the payment of our Debt and to satisfie his justice in our behalf Fourthly Let us labour to imitate God in this Attribute of his Justice that is let us give to every one what of right is due to him Let us labour to give to God his due and to man his due Let us not rob God of his time allotted for his service Let us give him our Hearts and serve him with the best of our affections Let us give to man what is due to him not injuring any man wittingly and willingly And in case of wrong done let us labour to make satisfaction Non remittitur peccatum nisi restituatur ablatum Remember that the sin is notre mitted except that which is taken away wrongfully be restored IV. God is Mercifull Mercifull He is called The Father of Mercies 2 Cor. 1.3 Abundant in Mercy 1. Pet. 1.3 Rich in Mercy Eph. 2.4 And sayes the Psalmist Psal 145.8 9. The Lord is gracious and full of compassion slow to anger and of great mercy The Lord is good to all and his tender mercies are over all his works All the Attributes of God are glorious yet he rejoyceth most in the manifestation of his mercy and goodness Exod. 33.18 19. When Moses desired the Lord to shew him his glory He said I will make all my goodness pass before thee and I will proclaim the Name of the Lord before thee and will be gracious to whom I will be gracious and will shew mercy to whom I will shew mercy Isai 63.7 I will mention the loving kindnesses of the Lord and the praises of the Lord according to all that the Lord hath bestowed upon us and the great goodness toward the House of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses He delights not in the death of a sinner His mercy is so great to all that he will destroy none but for their wilfull sin The consideration of this Attribute should teach us these Lessons First Gods mercy should lead sinners to repentance It should shame them from their sins It should encourage them to repent as well as engage them to it O sinners remember we have to do with a mercifull God who hath not forbid any to come in but continueth to invite them who have often refused and will undoubtedly welcome and pardon all that will return and come in But mercy it self will have no mercy on the Impenitent Isai 27.11 It is a People of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Wo to all them against whom mercy it self shall rise up in Judgment There is mercy with thee that thou mayest be feared sayes the Psalmist Psal 130.4 Were there no hope of pardon Men would be as desperate as the Devils themselves But God is merciful He delighteth not in the death of a sinner Object But you will say how comes it to pass then that so many men are damned if God delights not in the death of a sinner Answ Divines tells us of voluntas Dei Antecedens Consequens that is the Antecedent and Consequent will of God By the former as a Law-giver He gives just and good Laws and wills that Men should obey them that they may be happy in so doing By the other if they will not obey as a just Judge he wills they should be punished So that their ruine is from themselves and not from God Secondly The Mercy of God should be the matter of our daily praises The meditation of God's Mercy should produce in us delightfull thoughts and should keep as it were a continual sweetness upon our hearts and cause us to study the most gratefull returns unto God They that live continually upon Mercy should be as it were turned into love and thankfullness It should become as it were their Nature and Constitution as the food men live upon will be seen in their Temperature health and strength O how unspeakable is the Mercy of God that provides so well for his Servants in this their Warfare and Pilgrimage through this World O

make his obedience and sufferings in the h●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 Th● 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