God Levit. 18.24 Ezek. 20.18 Matth 15.19 20. Jam. 1.21 Zeph. 3.1 Rev. 21.27 It is compared to an unclean cloth Isa 64.6 to the Blood of pollution Ezek. 16.6 Levit. 15.19 It polluteth and prophaneth the actions of greatest Devotion in the Service of God Hag. 2.13 It defileth the Land and places where sinners are conversant Lev. 18.24 25. And as the Dropsie man the more he drinks the dryer he is and the more he still desires to drink So a sinner the more he sins the apter he is to sin and the more desirous to keep still in a course of wickedness Custom in sinning breeds hardness of heart Hardness of heart brings Impenitency and Impenitency Condemnation that men of years living in the Church are not simply condemned for their particular sins but their continuance and residence in them and though every sin be mortal yet are not all equally mortal but some more some less nor do sins committed utterly take away Grace but rather sometimes do make it the more to shine and shew it self Thus can God turn every thing to the best to those that are his yea so as we may say we gained by Adams Fall whence descended unto us that Original Sin which the Papists say is not Sin properly so called but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin but as for the Sin it self which was in this corruption of Nature they say it was taken away by Christ Rom. 5.18 And herein the Anabaptists agree with the Papists for they also hold that Original Sin was taken away by Christ yet David as righteous man as any Anabaptist or Papist confessed that he was conceived in sin and born in iniquity Psal 51.5 For Christ taketh not Sin away but as he saveth viz. from all such as truly believe in him to whom it is no more imputed Nor is God as some blasphemously imagine the Author of Adams Fall for the unchangeable Decree and Will of God takes not away the liberty of mans Will or of Second Causes but onely enclineth and ordereth the same as the first and highest Cause So that Gods Decree went before Adams Fall onely as an Antecedent not as a Cause thereof and though Adam fell not without Gods general permissive Will yet without his special approving Will and he having full power and liberty to stand God can no way be said to be the Author of his Fall nor consequently of Sin And now when man is punished for Sin other Creatures suffer with him though had not man faln it had been otherwise but now as Instruments of evil man oftentimes doth horribly abuse them to the dishonor of the Creator therefore do the Creatures groan as weary of wicked men and yet to this ungrateful Creature Man doth the Goodness and Mercy of God appear infinite like himself in that the Air doth still yield man breath and not poyson him in that the Water so variously accommodates him and not drowns him that the Fire comforts and not consumes him that the Earth bears and sustains him and not through drought prove barren parch up and cleave asunder to swallow him that his Food doth nourish and not choak him that Death doth spare and not strike yea that Hell is conquered for him O the depth the depth the depth of the Goodness of God to this faln restored yet ungrateful Creature Man yea there had not been any such thing at all as Death had not man disobeyed for God made not Death in the beginning nor should it have been except of our selves for it ensued on the voluntary Sin of man God forcibly inflicting it as a most just Punishment and the present Punishments of this life are but the beginning of Everlasting because they are not sufficient here to satisfie Gods Justice and though God doth not so punish the sins of the godly yet is not his Justice impeached thereby because he punished them in Christ with a punishment Temporal yet equivalent to Everlasting which equability doth the Gospel adde unto the rigor and severity of the Law Now the Judgements of God are not onely Punishments to the Sufferers and Offenders but also Documents and Instructions to all others that behold them know them and hear them they are as Sermons to Repentance for this very end and purpose he worketh them and therefore they must be Instructions to us to avoid the occasion of them which is Sin The Sin against the Holy Ghost is when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel doth stand against that Truth not for fear or through infirmity but on wilful Malice for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience after the Spirit hath perswaded the heart of the Truth and Benefit thereof and when a man sinneth out of malice and spight against God himself and Christ Jesus which is not every sin of Presumption or against Knowledge and Conscience but such a kinde of presumptuous Offence in which true Religion is renounced and that of set purpose and resolved malice against the very Majesty of God himself and Christ Heb. 10.29 This Sin against the Holy Ghost is said to be unpardonable not that it exceedeth or surmounteth the greatness of the Merit of Christ but because he that commits it is punished with a final Blindeness and without Repentance there is granted no Remission of Sins neither is it unpardonable because it is greater then Gods Mercy or as Cain thought Greater then can be pardoned Gen. 4.13 but because the heart of him who committeth it is uncapable of Mercy As if a ventless Vessel be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it had never a vent to receive water In every Sin these four things are to be considered viz. 1. The Fault whereby God is offended in the Action which is the Root of all the rest 2. The Guilt whereby the Conscience is bound over unto Punishment 3. The Punishment it self which is eternal Death the wages of Sin 4. A certain Stain or Blot which it imprints and leaves in the offender The Seat of Sin in man is threefold viz. 1. Reason whereof Some are of Knowledge Others of Ignorance 2. The Will whereof Some are from the Will immediately Others are somewhat beside the Will Some are mixed partly with the Will partly against it 3. Affection whereof Some are of Infirmity Others of Presumption In respect of the Law Sin is twofold viz. 1. Of Commission but if we carry a constant purpose not to sin and endeavor to resist all Temptations our Concupiscence will not be imputed to us 2. Of Omission which obliges us to Punishment as much as Sin of Commission Again Sins are either 1. Immediately against God as all the Breaches of the First
that it commandeth otherwise it threatneth the curse but Faith requireth onely that we truly believe 3. The righteousness of the Law coming from our selves should set up Merit and put away Grace but that of Faith which is from God taketh away Merit and setteth up Grace As there is a double keeping of the Law 1. A strict and exact keeping of it 2. An Evangelical keeping of it that is when we desire and endeavor to fulfil the Law in all things So accordingly there is a double curse 1. A curse that follows the breach of the Moral Law that belongs to all mankinde till they be in Christ 2. An Evangelical curse that follows upon the Evangelical breach of the Law This is the curse of the Gospel which cannot be repealed and is more terrible then the curse of the Law Which curse consists in four things 1. A separation from Grace Goodness and Holiness 2. A seperation from the presence of God that is from the joy influence and protection of God 3. A curse on the outward estate wherein a man may be cursed in the midst of plenty 4. The eternal curse at the day of Judgement And in this fourfold curse we must note that men may be cursed though the curse be not executed Though no man can perfectly keep the Law yet is it of most excellent use these three ways 1. To humble us in regard of our miserable estate hereby discovered 2. To be a Rule of good life unto us 3. To be a Schoolmaster to bring us unto Christ driving us unto him as our onely Refuge to be made righteous by faith Gal. 3.24 God willeth us to desire in this life the perfect fulfilling of the Law for these Reasons 1. Because in those that desire it he will at length effectuate it hereafter 2. That we may now go forward in godliness according to Gods rule 3. That by this desire of fulfilling the Law God may exercise us in Repentance and Obedience This perfection is here two ways to be understood 1. As it is opposed to imperfections and wants and this is perfection of degrees whereby the Law is kept without failing in any thing Thus no man can keep the Law 2. As it is opposed to hypocrisie and this is called perfection of parts whereby what is outwardly professed is inwardly embraced so that as the outward part maketh a good shew the inward part is also right and sincere Thus David Josiah and others are said to be perfect and not otherwise and thus every regenerate man can and doth approve himself in some measure for perfect though amidst great weaknesses Again a man may be said to be perfect 1. Comparatively in regard of others that are more imperfect 2. In endeavor when a man setteth himself so much as possibly he can to keep not some but all and every of the Commandments of God Though the Law is impossible even to the regenerate in respect of God that is as touching the perfect inward and outward obedience of the Law yet is the Law thus possible to them and them onely 1. As concerning outward Order and Discipline 2. By the benefits of Justification and Regeneration both which we obtain by Faith 3. As touching the beginning of inward and outward obedience in this life 1 Joh. 5.3 and as concerning the imputation of Christs Righteousness Christ fulfilleth the Law three ways viz. 1. By his doctrine 1. By teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and understanding thereof Mat. 5.6 7. and by restoring unto it his proper meaning and true use as when he corrected the corrupt interpretations thereof by the Pharisees 2. By revealing the right way whereby the Law may be fulfilled 2. By his person 1. By paying sufficient punishment for our sins Rom. 8.3 By becoming accursed to the Law in suffering death upon the Cross for us 2. By his own Righteousness Heb. 7.26 By performing perfect obedience unto the Law doing all that the Law required Thus was he said to be under the Law Gal. 4.4 3. In men of 2 sorts 1. Elect in whom he fulfilled the Law two ways 1. By creating Faith in their hearts whereby they lay hold on Christ who for them fulfilled it 2. By giving them his own Spirit thereby reforming them unto the Image of God Rom. 6. 7. making them endeavor to fulfil the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect obedience indeed 2. Unbelievers in whom Christ fulfilleth the Law when he executeth the curse of the Law upon them for that is a part of the Law and the execution and enduring of the curse is one fulfilling of the Law The uses or ends of the Law viz. 1. Maintenance of Order and Discipline as well in the regenerate as unregenerate 2. That we may know that God is and what he is 3. The knowledge of sin 4. A preparing to fearful horror in the thoughts and consciences of the wicked 5. A mean whereby Repentance may be kindled and encreased in Gods children 6. A Level or Rule of living unto the faithful The principal uses of the Moral Law 1. The preserving and maintaining of Discipline both in the Church and without also 1 Tim. 1.9 2. The acknowledgement and accusing of sin in the regenerate and unregenerate Rom. 3.20 3. An instructing and informing concerning the true service and worship of God and this use of the Moral Law is proper to the regenerate Jer. 31.33 Psal 1.2 119.50 The less principal uses of the Moral Law 1. It is a Testimony of God that there is a God as likewise who and what he is 2. It is a Testimony of the excellency of mans Nature which was before the Fall and which shall be in the life to come 3. It is a Testimony of eternal life for in this life it hath not its end in us How far the whole Law is abrogated 1. As touching Justification because Judgement is not given according to the Law for that Judgement would condemn us but according to the Gospel 2. As touching constraint we are under Grace and therefore we are stirred up by the Spirit of Christ to yield voluntary obedience unto the Law for now the Law doth not wrest obedience from us as a Tyrant because Christ beginneth voluntary and free obedience in us by his Spirit The causes or the chief ends for which the Sacrifices under the Law were instituted and ordained 1. To maintain the publike Assemblies of the faithful and their meetings together to serve the Lord. 2. That they might be shadows of good things to come to put them in minde of Christ and his sacrifice who is therefore called The Lamb slain from the beginning of the world Rev. 13.8 3. They were as the Sacraments of the Church and Testimonies of Gods infallible promise made to the Fathers touching salvation in the Messiah to come
is a free and full discharge from sin and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sin unto us but to account it as not committed and the punishment as not due unto us being fully and freely contented with the All-sufficient satisfaction made by Christ in his Death and Passion Vs who are grievous sinners and are for ever forlorn without this mercy Vs that by faith do believe our sins are pardoned helping us against doubting and confirming our faith Vs who believe continuing to us this thy grace unto the end whereby we may daily have sin expiated and done away as by our weakness we are daily prone to sin Our Trespasses that is The infinite sins which proceed properly and naturally from us as from a most corrupt fountain and are no way to be imputed to thy Majesty as the Author thereof or to Fate or Constellation or to the Devil onely though he seeketh to bring us thereto for every man is drawn away by his own concupiscence Jam. 1.14 As we forgive c. This is the condition upon which we desire mercy at the Lords hands which chiefly consists in the reconciliation of the minde for though we demand satisfaction where there is ability yet remitting the malice the Lord requireth no more at our hands unless in the case of extreme poverty so that a Trespasser may be forgiven and yet lawful satisfaction required and a Debt may be forgiven and yet the Condition here set down not performed viz. if the minde be not reconciled but continueth still offended Now though a trespass be forgiven by man yet may it be retained before God and though not forgiven by man yet may it be by God upon the unfained humiliation and repentance of the Trespasser And although this forgiving of others is set as a condition required that we may be forgiven yet it is not for our forgiving of others that God will forgive us but this condition is put to teach us That when we come to God in prayer we should not come in wrath or hatred against other men or with a desire of revenge for this is contrary to the good Spirit of Prayer So then we must here observe That our forgiving of others is not a cause of our forgiveness but one effect of our Justification and a token of the Image of God in us For this condition imports That we must exercise mercy towards our brethren and so break off the course of our sins if we look for mercy at Gods hands for the words in this Petition are comparative betokening a likeness and similitude between Gods forgiving and ours which must be rightly understood because our forgiveness is mingled with much corruption through want of mercy and therefore we must not understand it of the measure of forgiveness nor yet of the maner simply but especially of the very act of forgiving And the force of the Reason stands thus If we who have but a drop of mercy forgive others then do thou who art the Fountain of Mercy forgive us Understand further That a man forgives a trespass onely as it is a damage unto man but as it is a sin against God in the transgression of the Moral Law so God onely pardons it These words thus understood must be conceived as a Reason drawn not from the cause or like example but from the sign or pledge of Gods forgiveness for God hath made a Promise to forgive us if we forgive our brethren their trespasses Mat. 11.25 Lastly the order of this Petition followeth That wherein we crave the needful good things of this life teaching that the main hindrance thereof is sin which till it be removed hindreth that we cannot enjoy the good we desire nor be freed from the evil we decline and that by having our daily bread we should lift up our mindes for Spiritual blessings unto God Luke 11.13 and that it is nothing at all to have our daily bread unless God give us also the pardon of our sins In this Petition we pray 1. That God would forgive us all our sins in thought word and deed both Actual and Original 2. That he would remit unto us the punishment that is due unto us for sin both here and hereafter In this Petition Christ willeth 1. That we acknowledge our sins 2. That we thirst earnestly after the remission of our sins 3. That our faith be exercised because this Petition confirmeth our faith yea and floweth from faith For what Reasons we are to pray for remission of sins viz. 1. That we may be saved because without remission of sins we cannot be saved for it is the very nature of sin to hinder us from all good things here Lev. 26. and of Gods Kingdom hereafter Psal 15.2 3. Rev. 21. 2. That we may be put in remembrance of the remnants of sin which are even in the holiest men and that to this end that Repentance may evermore encrease 3. That we may desire and receive the blessings prayed for in the former Petitions 4. That Gods goodness may be manifested and we moved to meditate of his infinite mercy to man when even the Angelâ— that sinned he spared not 2 Pet. 2. and also assured that though 〈◊〉 by sin forget to perform the obedience of Sons yet God still 〈◊〉 the compassion of a Father How sins are said to be discharged 1. When they are discharged by the person which coâ—â—itted them so the devils and damned discharge their debts by suffering Mat. 18.34 25.41 2. When they are paid by another and so are our sins discharg'd by Christ Gal. 3.14 which satisfaction may be called forgiveness in a threefold respect 1. In respect of us who nâ—ther do nor can confer any thing to this satisfaction Luk. 17.10 2. In regard of Christ who alone doth forgive them Mat. 9.2 and we no way are able to requite him Psal 103.1 3. In respect of God the Father who in love giveth his Son and accepteth his obedience as our satisfaction Joh. 3.16 From these words Forgive us we may learn 1. That as we sue for our own pardon so must we with the â—â—ints sue for others Exod. 38.32 2. That we must be sorry when men do sin Psal 119.136 3. That we may not uncharitably discover mens sins Gal. 6.1 2. 4. That we must not cause any man to sin Prov. 7.18 Gen. 39.8 5. That we must not delight in any sin Psal 119.104 6. That we must forgive our brethren Gen. 50.21 There are three kindes of debts in sin viz. 1. A debt of Obedience which we owe to God but have not paid it through our transgression of the Law Gen. 2.17 3.6 2. debt of Punishment because we have transgressed Rom. 6.23 3. A debt of Purity which we owe by reason of our corruption after our transgression Rom. 8.12 And against all these debts we must seek that we may get
3. That we might be advertised of the fulfilling of the Prophesie Gen. 49.10 The Scepter shall not depart from Judah c. 4. For that his innocency might appear he was not to be privily taken away by the Jews nor to be drawn to death by tumult or disorderly In the sufferings Death Passion of Christ these things are specially to be considered 1. The History it self of Christs Passion agreeing with Gods Sacred Oracles and Prophesies 2. The cause of his Sufferings 3. The fruit or effects of Christs Passion 4. His example that we are also to enter into eternal life and heavenly glory by death as did Christ 5. The due Meditation in the whole The History of Christs passion runs thus 1. They apprehend him as they would a Varlet that had done some outrage coming unto him with swords and staves in the night time 2. They carry him first to one High Priest then to another then to Pilate then to Herod and back again to Pilate amongst whom he is mocked laughed at scornfully intreated and buffeted questioned withal spitted on and crowned with Thorns 3. They compel him to carry his heavy Cross till he nigh fainted under the burthen being without all pity and compassion towards him 4. Though they could not charge him justly with any fault at all worthy the least punishment insomuch as Pilate that Heathen Judge would have acquitted him yet they cryed out Crucifie him Crucifie him and had rather one Barabbas a Traytor and a Murtherer should be released then he 5. They hung him up between two Thieves the most harmless and innocent man in the world is numbred amongst the wicked and evil doers 6. Not content to pierce his hands and feet with nails by fastning him to the Cross but like hard-hearted wretches they gave him vinegar mingled with gall to drink in his great heat and thirst and upbraided him with scoffs when he was on departure 7. Not astonished at the wonderful darkness The renting of the Temples vail The opening of Graves The coming forth of the Dead their malice expired not with him but even after he was dead they pierced him with a spear even to the heart Joh. 19.34 In the cause of Christs Death and Passion consider these four 1. The object moving that is Mans Misery and the Devils Tyranny 2. The efficient cause 1. Impellent Internal being the love of God towards his creatures 2. The Obedient which was the very Son of God obedient to his Father 3. The Instrumental as the Devil the Scribes Pharisees and the rest 3. The Formal cause being the Passion it self historized by the Evangelists 4. The Final cause 1. That God might be glorified for his Justice and Mercy 2. That Salvation might be purchased for Man who was lost by reason of sin 3. That Christ might destroy the works of the Devil 1 Joh. 3. The fruit or effect of Christs Death is twofold 1. General Christ by his Passion conquered The Devil whom he hath bound Hell which he hath spoiled Death which he overcame The World which he despised The Punishment which he hath suffered Heaven which he hath opened 2. Special 1. Obedience is performed to God 2. The Devil is vanquished 3. Man is freed from sin and justified 4. An Equalification of Jew and Gentile 5. Death is disannulled The Meditation of our Saviors Passion consists chiefly in these six particulars viz. 1. How great was the Wrath of God for sin which could not be appeased but by the death of his onely begotten Son 2. How infinite was the Mercy of God the Father who would rather his Son should undergo the most ignominious death then that Man his creature should perish 3. How unconceiveable was the Love of the Son of God who for Mans sake took upon himself the wrath of his Father 4. We must apply the Merit of Christs Passion to our selves by faith his Obedience being made our Righteousness whereby through faith we appear to God not as sinners but justified 5. What the Lot of the Righteous is in this world who must suffer with him that they may be glorified with him Rom. 6. 6. That our future life may be formed into a better mould Rom. 6. being dead unto sin by the power and efficacy of his death The Reasons why Christ suffered so ignominious a death 1. That we might know the curse due for our sins to have layen upon him and so should be stirred up to the greater thankfulness considering how detestable a thing sin is that it should call for so ignominious a death 2. That it might be an exasperating of the punishment and so we so much the more confirmed in a true faith 3. That the Truth might answer to the Types and Figures and so we might know that they are all fulfilled in Christ The causes of Christs Burial viz. 1. That we might know that he was dead indeed 2. That the last part of his Humiliation whereby he did debase himself for our sakes might be accomplished 3. A certain Type was thereby to be fulfilled it was foretold by the Type of Jonas 4. He would be Buried that we might not be afraid of the grave but might know that our Head Christ Jesus had laid open the way unto us by Death and the Grave to celestial Glory 5. That we might know how we are indeed delivered from death for in his Death a testimony and record whereof is his Burial consisteth our Salvation 6. That it might be manifest That he was able indeed to rise again and that his Resurrection was not imaginary but the real and true Resurrection of a reviving corps 7. That we being Spiritually dead that is to sin might rest from sin The duties required of us to set forth our Faith in Christ crucified are these viz. 1. Godly sorrow in bewailing our sins the onely cause of these great sufferings of our dear Savior 2. The mortification of our fleshly members and sinful concupiscences and that for three special causes 1. By continuing in sin we make our selves accessary's of Christs death 2. Because all such as unto whom Christs death is effectual to do away their sins are conformable unto him in his Death and Burial 3. Because no man following the trade of sin can be Christs Disciple 3. Patience and joy in suffering any thing for Christs sake and the Gospel and that chiefly for two causes 1. By suffering we are made like unto him Mat. 10.25 2. Because in suffering for his Truth he doth grace us forasmuch as he doth take us for his Martyrs and Witnesses 4. To remain unterrified with the pangs and approaching of death unto us because Christ in dying overcame death and took away the sting thereof 5. For this infinite love of Christ toward us to love him most earnestly again and all his members the Faithful for his sake That Christ descended into Hell all found Christians acknowledge but in the interpretation of this Article there is not that
consent as were to be wished For the dissent of Opinions touching the same they may be all comprised in these viz. 1. Some hold the words He descended into Hell meerly literally that is into the place of the damned or some lower place thereabout They which understand it of the place of the damned say That he went thither to triumph over all the damned ghosts and devils as a most glorious Conqueror both of Death and Hell the most powerful Enemies or that as God onely and not Man he descended powerfully and effectually but not personally into Hell and that the Deity exhibited it self as it were present in the infernal parts to the terror of the Devil and other damned Spirits They which understand it of some place thereabout say That he went thither and that by a local descension as the Papists assirm to deliver the Fathers and Patriarchs that were detained as they dream for their Original sin in Limbo The grounds pretended for both are alleaged out of Eph. 4.9 1 Pet. 3.19 Psal 16.10 Acts 2.25 But they that stand for Limbo alleage Heb. 9.8 11.39 2. Others hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave saying That he dyed and was buried that is anointed to the Burial and descended into the Sepulchre 3. Others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave make the descent figurative thus He descended into Hell that is remained in the grave until the third day these suppose he descended into Hell as Man onely and that as some think in Body onely as when death as it were prevailed over him lying in the grave as others deem in Soul onely when he went unto the place of the Reprobate to the encreasing of their torments 4. Others interpret it as an Idiom or phrase peculiar to the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the state of the dead for thus the Greeks were wont to speak of a man departed whether good or bad This Opinion takes best 5. Others hold it to be meerly figuratively spoken That Christ descended into Hell as God and Man in one person That in Body and Soul he went as it were into Hell when upon the Cross and elswhere he suffered the terrors and torments prophesied of Isa 5.3 6 10. Psal 116.2 and mentioned Mat. 26.38 or 27.46 Luke 22.42 when he suffered the torments of Hell viz. The anger of God against the sins of all the Elect poured forth upon his Soul driving him into that bloody Agony in the Garden and making him on the Cross cry out My God my God why hast thou forsaken me This Opinion takes with many Now of all these that which stands for Limbo must not remain unexpunged as by reason of sundry positive Reasons of Scripture to the contrary so also in regard of the impertinency of the places alleaged How Christs temporal punishment is said to be equivalent to eternal 1. In respect of the worthiness of the person for it was the onely begotten natural Son of God that did suffer 2. For the grievousness of the punishment because he sustained the torments and sense of the wrath of God and the horror of death for the whole world Psal 118.5 Hence it was that Christ so trembled at his death when many Martyrs have entertained an ordinary death without it The use of this Doctrine of Christs Passion teacheth us That sin is most of all to be eschewed by us which could not be expiated but by the death of the Son of God That we ought to be thankful for this his so great a benefit of unspeakable grace and favor bestowed on us and that all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ Yet know That whereas it is frequently affirmed in Scripture That Christ dyed for all it is not meant generally for every particular person but restrictively for all sorts of people that is for Believers of all sorts both of Jews and Gentiles Behold the Son of God come from the Womb Vnto the Cross to drop into the Tomb He that is Life Eternal the Most High And Mighty Lord of Life vouchsafes to dye He that fills Heaven and Earth is pleas'd to have His lodging in a Cradle and a Grave Blinde Jews before your Day was turn'd to Night At Noon ye could not see for too much light Gentiles believe or know this for no news Your Sins will prove new Crucifying Jews §. 6. The third day he rose again from the Dead He ascended into Heaven and there he sitteth at the right hand of God TO believe in Christ risen from the dead is to believe that he shook off death from himself quickned his dead body reunited his body unto his soul restored unto himself a blessed celestial and glorious life and that by his own proper power And I also believe That he therefore rose again from the dead that he might make us partakers of his Righteousness Sanctification and Glorification which he hath purchased for us by his merit This is that Holy One of whom David prophesied that He should not see corruption Psal 16.10 who but a little before his death told his Disciples himself that The third day he would rise again Mark 9.31 10.34 The accomplishment of which Truth stands on sacred Record both by his appearing after that he was risen from death to life to Mary Magdalen Joh. 20.14 to divers women Mat. 28.9 to two Luke 24.13 15. to ten Joh. 20.19 to all the Disciples to more then five hundred at once 1 Cor. 15.6 to sundry persons by the space of forty days together Acts 1.3 and by the testimony also of the Apostles Peter Acts 1.22 and Paul Acts 17.2 3. So that whoever is a perverse Sadduce to this Truth strikes at the very Root of the Christian Religion He ascended into Heaven that is he being revived from the dead his soul coming again into his body walking here a while upon the Earth for the space of forty days eating and drinking sometimes with his Disciples not for any need of sustenance but for the more assurance of his Resurrection and offering his body to be felt and handled comforting and instructing them and then in the open sight of them all he went up body and soul into the Heavens they looking and marvelling at it This was foretold by David Psal 68.18 and by Christ himself John 14.2 20.17 was prefigured in Enoch Gen. 5.24 and in Elias 2 Kings 2. and witnessed Acts 1.22 Eph. 4.10 so that Christs Ascension is a local true real and visible Ascension Translation or removing of Christs body from Earth into Heaven which is above all visible Heavens to Gods right hand where he now is and whence he shall come to Judgement Acts 1.11 This his Ascension must be understood of his Humanity onely for his Divinity was always in Heaven And there he sitteth at Gods right hand
Table 2. Against Man as those against the Second 1 Sam. 2.25 Matth. 28. Sin may admit of Aggravations seven ways viz. 1. By the object or person sinning 2. By the object or party which is offended 3. By the thing done in which the offence is committed 4. By the place where it is done 5. By the end in regard whereof it is done 6. By the maner how it is committed 7. By the time when it is committed One and the same Sin admits degrees four ways viz. 1. By Temptation when the Devil cast in the Motion 2. By Conception when the Will approves to act the Motion 3. By Birth when the Motion comes into Execution 4. By Perfection when men by Custom have got a habit in sin Three degrees of Lust in man viz. 1. When the Temptation is first received into the Minde 2. When the same Temptation prevaileth though with some resistance of the Minde 3. When the Temptation so far prevaileth that the Heart and Will are overcome and the Duties of Religion for the time utterly hindred Again in Sin consider two things 1. The Corruption of Sin or the matter of it which still remaineth in us 2. The Guilt of Sin which we are freed and Redeemed from by Christ The general nature of Sin is a Defect which Defect is an Absence 1. Of good Inclinations in our Minde 2. Of the Knowledge of God and his Will 3. Of Motions to obey the Law of God 4. Of Inward Actions which are required in the Law 5. Of Outward Actions which follow the Inward For Inclinations and Actions may in themselves be both good and bad 1. As they are things in Nature made and raised of God they are good of themselves 2. As they are in men corrupted or as they are done by men they are of themselves evil and vicious because they are committed against the Law of God The four Crying Sins which are so often passed by in the world yet cry to Heaven for Vengeance 1. The Crying of Blood 2. The Lust of the Sodomites 3. The Noise of the oppressed 4. The Hire of the Laborers There are five Principal Divisions of Sin viz. The First Original which is in all men not by Imitation but Propagation Isa 48.8 Actual which is every inward and outward Action repugnant to the Law of God The Second Reigning Sin which is all Sin not repented of nor resisted by the Grace of the Spirit Sin not reigning which is repented resisted and whereof we obtain Remission The Third Against the Conscience as in those who wittingly and willingly sin Not against the Conscience which we unwillingly commit yet acknowledge bewail but are not able to avoid The Fourth Pardonable whereof men truly repent and obtain Pardon Unpardonable which is a purposed Denial and oppugning of the known Truth of God and his Will and his Works Now they are excluded from Pardon who are from Repentance The Fifth Of it self Sin as all things forbidden of God in the Law Sin by Accident which is when things in themselves indifferent do by circumstances become sinful and are done with offence or without Faith All Sins either in our selves or others are all the works of Darkness viz. 1. Because they come from Satan the Prince of Darkness 2. Because they are practised in the Kingdom of Darkness 3. Because they are practised by them who are Darkness Prov. 4.19 4. Because they love Darkness 5. Because they end in Eternal Darkness Four maner of ways is Sin committed in the Heart 1. By Suggestion which cometh by the Devil The Serpent perswaded 2. By Delight Eve delighted 3. By Consent Adam consented 4. By Boldness of defending Sin by our elation and stubbornness when Adam was urged to confess his fault he defended it by an audacious Excuse The least breach of the Second Table even all sin whatsoever that is committed is committed against God himself Proved 1. Because Sin is nothing else but the Breach of the Law of God 1 Joh. 5.17 2. Every Sin is liable to Judgement against whomsoever it be committed it is punished of God he taketh the matter into his own hands Rom. 1.18 3. No one can forgive any Sin but God it followeth therefore that all Sin is committed against himself 4. Because the Love of our Brethren is made the fulfilling of the whole Law and the tryal of our selves whether we love God or not Rom. 13.8 9 10. No Sin in its own nature is venial yet may Sins be said to be not mortal or venial 3 ways viz. 1. In regard of the Event or Success so such are venial which do obtain Pardon and when forgiveness followeth them though they be in themselves most grievous 1 Joh. 5.16 Thus may we say of Davids Adultery and Murther 2 Sam. 12.13 though the least sin in its own nature is mortal and merits Damnation No sin is venial so long as we follow it and no sin is mortal when once we forsake it Prov. 28.13 All sins are made venial by Repentance no sin is venial without it 2. In regard of the Cause from whence they proceed whereupon they sooner obtain pardon if they are not done of malice and set purpose but of ignorance and infirmity This Paul sheweth to be the cause why his sin was venial unto him and why he obtained mercy and forgiveness 1 Tim. 1.13 yet sins of all sorts springing from this Fountain of Error and Ignorance in themselves considered are damnable 3. In regard of the nature of the Sins themselves so no Sin not the least sinful thought can any way be said to be venial but deserveth temporal and eternal Punishment whatever the Papists prattle who most damnably teach That some Sin in its own nature may truly and properly be called Venial The occasions of Provocation to Sin are many which may be reduced to these six Heads viz. 1. Bad Counsel hereby came the Fall of the First Adam and the Death of the Second Mat. 27.20 2. Consent or Approbation of Sin which is twofold 1. Secret when men see sin committed and are not grieved thereat 1 Cor. 5.12 2. Open when men countenance sinners and lewd persons which make profession of bad practices This is the horrible Sin of this Age. 3. Provocation unto Sin when either by word or deed men excite or draw on others to some evil This is the common fault of such as delight in drunken fellowship 4. Neglect of good Duties unto our Brethren as of Exhortation Admonition Instruction Edification by word or example Reproof or Rebuke 5. Evil Example in the practice of any Sin whatsoever This is like Wildefire 6. The private Slandering of Gods Ministers and the disgracing of their Ministery which causeth many to contemn the means of their own Salvation Communication with Sin may be sundry ways 1 Tim. 5.22 As thus viz. 1. By Counsel so Caiphas when he gave counsel to put Christ to death 2. By Commandment so David in the Murther of Vrias 3.
Leaving man to the liberty and mutability of his own Will not hindring his Fall by supply of Grace and by Satans Tempting who being himself faln and envying Gods Glory and Mans Happiness subtilly addressed himself in the Serpents shape 3. Mans Yielding who being left to the mutability of his own Will voluntarily enclined to that evil whereunto he was tempted The Sins committed in the first Sin of Adam viz. 1. Discontent in not being contented with that estate wherein he was placed 2. Pride against God Ambition and an Admiration of himself 3. Incredulity Unbelief and Contempt of Gods Justice and Mercy 4. Stubbornness and Disobedience even when there was but one Commandment and man qualified to keep it 5. Unthankfulness for Benefits received at his Creation 6. To his Posterity Unnaturalness Injustice and Cruelty 7. Apostacy or manifest Defection from God to the Devil whom he obeyed and believed Man through the Devils instigation was the first Author of Sin the true Cause thereof therefore God is not the Author of Sin 1. Because he is of his own Nature Good the Chief Good no evil thing then can proceed from him 2. It is written Gen. 1.31 All that God had made was very good 3. The Law of God condemneth all evil things and commandeth all that is good 4. He were unjust if he should punish Sin in man if himself were the Author of it 5. The Description of Sin is a destruction of the Image of God in man 6. The many places in Scripture to the contrary Psal 5. Jam. 1. Eccl. 15. Rom. 3. The Causes of Gods Permission of the first Sin viz. 1. To shew his Justice and Power to the Wicked and his Mercy to the Chosen Rom. 11.32 Gal. 3.22 2. That it might stand for an Example of the weakness and infirmity of the Creatures even the most excellent of all the rest The greatness of Adams sin viz. 1. He regarded not the Promise of God whereby he was willed to hope for Everlasting Life 2. He despised the Commandment of God restraining him from the forbidden Fruit. 3. He brake out into horrible Pride and Ambition whereby he would be equal unto God and seek an estate higher then that wherein he had set him though it were most excellent 4. He shewed an unfaithful Heart to depart away from the living God his Creator so that he did not believe or not regard the Threatning of God that he should dye if he sinned 5. He brake out into foul and fearful Apostacy from God to the Devil from his Maker to the Tempter giving more credit to the Father of Lyes then to the God of all Truth of whose Goodness he had such great Experience Other Sins in Adams sin of eating the forbidden Fruit 1. Disloyalty in being content to hear his Maker blasphemously discredited and in his heart consenting to the Blasphemy in charging God of Envy for forbidding him to eat of the Tree of Knowledge 2. Intemperance in that he was carried so far by his Appetite as to exceed the Bounds set him 3. An Inordinate Love to his Wife swaying him to eat more then the Love of God to refrain 4. Curiosity in that he would try what Vertue lay hid in the Fruit. Our former state and condition by Nature is oft and seriously to be thought on and that in respect 1. Of Christ the more to magnifie his Love Psal 8.1 4. 1 Tim. 1.12 2. Of our selves to humble us and to keep us from insolent boasting in those Priviledges whereof through Christ we are made partakers 1 Cor. 4.7 3. Of others to move us the more to commiserate their woful estate who yet remain as we once were to conceive hope and use means of their alteration Tit. 3. The heinousness and grievousness of obstinate sinners viz. 1. Obstinate proceeding in sin keepeth all Mercy from us as a thick Cloud that suffereth not the comfortable Light of the Sun to shine in our faces Rom. 11.25 28. 2. It maketh the least sin that a man committeth or can commit to be like to that Sin against the Holy Ghost that shall never be forgiven neither in this world nor in that to come Mat. 12.32 for it is not so much Sin simply that condemneth a man for then all men should be condemned insomuch as all men have sinned as Obstinacy and Wilful continuing in sin 3. It is a Sin against the Gospel it self and the very Doctrine of Salvation If then we believe in earnest that we shall come to Judgement if we take not Heaven and Hell the Eternal Joys of the one and the Everlasting Torments of the other for meer Fables if we think the Blessedness of the holy Angels worth the having or the condition of the infernal Spirits worth the avoiding Let us not continue in sin Rules how to perceive the grievousness of our sins viz. 1. Compare them with other mens sins as with Adams sin for doubtless we have many sins considered in the fact come after his onely in time and yet by that sin Adam brought not onely on himself but on all his Posterity Mortality and Destruction the first and second Death 2. Let us consider our sins in the Punishment thereof that is Subjection to all Wo and Misery yea and to Death it self in this life and to Death Eternal after this life with the Devil and his Angels This is the Reward of every sin in it self 3. Consider these thy sins as they were laid on the holy Person of our Savior Christ which he endured not onely outward bodily Torments on the Cross but inwardly in Soul apprehended the whole Wrath of God due unto us for the same which caused him to sweat Water and Blood and to cry My God my God why c. 4. Have recourse to the last Commandment which forbids the very first Thought and Motions in the Heart to sin though we never give Consent of Will thereto nay though we abhor the Fact it self How God doth punish Sin viz. 1. Most grievously for the greatenss of sin because the Infinite God is offended thereby 2. Most justly because every sin violateth his Law and therefore even the least sin meriteth Eternal Death abjection and casting away 3. Most certainly as in respect 1. Of his Justice which punisheth whatsoever is not agreeable to it 2. Of his Truth because he had before denounced That he would punish men if they obeyed not his Commandment The degrees of the Punishment the wicked do and shall suffer for sin viz. 1. In this Life when the Conscience for their misdceds doth gnaw vex and punish them then beginneth their Hellish and Infernal Worm 2. In Temporal Death when they departing out of this life without comfort go into the place of Torment and Vexations Luke 16. 3. At the Day of Judgement when again to every of their Bodies reunited to their Souls the Pains of Hell to both shall be consummated The Effects of Sin viz. 1. Sins that follow are the Effects
respect sake which we owe our Bodies 1 Cor. 12.23 24. Special Rules for Direction in the right adorning of the Body viz. 1. Every one must be content with their own natural Favor and Complexion that God hath given them 2. We must place the principal Ornament of our Souls and Bodies in Vertue and good Works and not in any outward thing 3. In the use of Ornaments we must be very sparing and keep our selves within the mean 4. Ornaments must be used not always alike but according to occasions as in this time of Holy Feasting we may use them more freely then at other times 5. We must adorn our Bodies to a right end viz. That thereby we may honor them and in them honor God The right and spiritual use of Apparrelling our selves viz. 1. To consider our Cloaths are but as the Plaister of our shame and thereby to humble our selves 2. When we clothe our selves to remember to gird up our loyns to prepare our selves for Christ whether by Death or by Judgement 3. By putting on of our Garments we must be admonished to put on Christ Rom. 13.14 4. By putting off of our Cloaths we are admonished to put off the old Man the Body of Corruption Sick Soul hast surfetted with Sin No doubt Thy safest Physick is to Fast it out Or is Gods hand his just Revenging hand Threatned inflicted on thee or the Land Or doest thou want some Blessing Go thy way Prepare thy self to Mourn to Fast and Pray But if God stops a Plague or sheaths his Sword Thou may'st be glad Rejoyce but in the Lord And let thy Holy Feasting never be Without Thanksgiving Fear and Charity CHAP. VIII Of Ecclesiastical Discipline ECclesiastical Discipline is that other Key of the Kingdom of Heaven which is joyned with that of the Preaching of the Gospel and doth open or shut when according to the Commandment of Christ they who in Name are Christians but in their Doctrine or Life shew themselves aliens from Christ Rom. 12.7 c. After they having sometime been admonished will not depart from their Errors and Wickedness are made known unto the Church or to them that are appointed for that matter and purpose of the Church and if neither then they obey the Admonition are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church and by God himself out of the Kingdom of Heaven And again if they profess and indeed declare amendment of life are received as Members of Christ and his Church Matth. 18.17 c. 1 Cor. 5.2 c. 2 Thes 3.14 15. This Ecclesiastical Discipline is to be ministred by the Pastors of the Church whereunto are adjoyned certain Elders for this end as Necessities shall require chosen of the Church For Excommunication is an Action of the Church performed in the Name of Christ whereby a grievous Transgressor or an open ungodly and obstinate Sinner is banished from the Fellowship of the Faithful by the judgement of the Elders by the consent of the Church by the Authority of Christ and by the Holy Scriptures They who are to be Excommunicated are chiefly such as deny some Article of the Faith or shew that they will not repent nor submit themselves to the Will of God according to his Commandments neither make any scruple of persisting stubbornly in manifest Wickedness The chief and principal part in Excommunication is Denunciation whereby is denounced That he that denyeth Faith and Repentance is no Member of the Church as long as he continueth such And this Denunciation whereby one is Excommunicated is not in the Power of the Minister of the Church but in the Power of the Church and is done in the name of the Church because this Commandment was given by Christ unto the Church and not for the destruction of the Sinner which is to be Excommunicated but for his Edification or Salvation 1 Cor. 5.5 Some draw the Original of this Church Censure even from Adam whom the Lord cast out of Eden and by an Angel kept him from re-entring and suffered him not to touch or taste of that Tree which was a Sacrament of Life unto him So some observe touching Cain whom the Lord cast out and banished from his face and indeed the Face of God may be called The place of his solemn Worship where he more specially appears In the time of the Law were many Ceremonies to this purpose the unclean were kept from coming to the Tabernacle from entring into the Temple from the partaking of the Sacrifices and from eating the Passover Num. 19.13 20. 9.13 And Abraham is commanded to cast out the Bond-woman and her son out of his Family which was the Church Gen. 21.10 11. So in the New Testament Matth. 16.19 18.18 The use of the Keys to open and shut and the words of binding and loosing come directly to this purpose This was executed on Hymeneus and Alexander 1 Tim. 1.19 20. From all which it is very clear That Excommunication is a sentence of the Church whereby a Member thereof convicted of some grievous Crime and by no means brought to Repentance is driven out of the Church and cut off from the Communion and Fellowship of the Faithful that thereby he may be driven to Repentance The Church is the City of God Excommunication is the Sword That the School of Christ this is the Rod That the Temple of God this is as it were the Whip to scourge out such as abuse it and themselves That the Body of Christ this is as a Medicine to cure the sick Members thereof That the Vine and Sheepfold this serveth to keep the Foxes and Wolves from it The Mark whereat Excommunication aimeth and the end whereto it tendeth is That the Sinners being ashamed may be brought to Repentance and that such as live in the Church might not be corrupted for the cause of the Institution of Excommunication is not so much the punishment of Sin as the Salvation of a Sinner the edifying of the Church and the glory of God For the Church according to the Doctrine of Christ smiteth none with the Spiritual Sword but such as are impenitent and doth not this unto death but unto life and therefore receiveth them that repent The Censure of Excommunication must be used as an Ordinance of God not as an Invention of Man not onely knowing the nature and use of it but practising it to the glory of God and to the good of others Not like the Church of Rome that playes fast and loose with the souls of men for gain nor like their Apes of Modern Times little regarding whether the Excommunicate repented or not but more advising them to pay their Fees and discharge the Court then to repent of their Offences The persons that are liable to this Censure of the Church are onely such as have confessed Christ and called upon God the Father together with us albeit they have denied him in their deeds
consisteth partly in the duties of Superiors towards their Inferiors and so of the contrary of which duties as also of Civil order comprised under them is spoken in the Fifth Commandment partly in the duties of one Neighbor towards another which are ratified in the rest of the Commandments 2. Internal which consisteth in the internal affection of the heart being the very uprightness of mens affections towards their Neighbor which is to be included and understood in all the former Commandments and is prescribed in the Tenth and last Commandment In what respect the Second Table is said to be like unto the First viz. 1. As touching the kinde of the chief Worship also in respect of the Ceremonial which are not the chief Worship of God 2. As touching the kindes of Eternal Punishment because the transgression of both Tables meriteth eternal punishment 3. As touching the unseparable coherence of the Love of God and our Neighbor which love of God is declared and exercised by our love to our Neighbor The Reasons for which obedience is to be yielded to the Second Table 1. That in this Obedience God himself may be worshipped and our love towards him shewed by our love towards our Neighbor for his sake 2. That by the love of our Neighbor our conformity with God may appear 3. That the Society of Mankinde may be preserved which was ordained of God for the celebration and magnifying of his Name Certain Rules concerning the substance and meaning of the Decalogue in general and for Expounding the Commandments viz. 1. The Moral Law or Decalogue is to be understood according to the Interpretation of Scripture not according to the sense or judgement of man onely or of Moral Philosophy 2. The Decalogue requireth in all the Commandments obedience both external and internal chargeth the understanding heart and affection commandeth perfect obedience not in parts onely but also in degrees not onely in all the duties but also in the degrees of these duties 3. The obedience of the First Commandment must be the motive or final Cause of our obedience towards the rest of the Commandments otherwise it is not the Worship of God but hypocrisie whatsoever we do 4. We must above all things consider the drift or end of each Commandment for the end of the Law sheweth the meaning thereof and by the end we shall judge aright and easily of the means 5. We must know that the same vertue is often in a diverse respect commanded in diverse Commandments that is the same vertue is required for performing of obedience unto many Commandments 6. In Affirmative Commandments commanding Vertues are comprehended the Negative forbidding the contrary Vices so likewise in Negative Commandments are comprehended the Affirmative Vertues 7. We must take heed that we restrain not the Commandments and take them too straitly for in the General all the Specials and in the chief Special the next allyed Specials and in the Effect the Causes be contained So that under one kinde manifest are all of like sort whether commanded or forbidden yea and the Means whereby the things are done are also commanded or forbidden 8. The Obedience or Commandments of the Second Table yield or give place to the Obedience or Commandments of the First Table The Commandments of the First Table are absolutely to be kept and for themselves the other of the Second Table are to be kept for the First Though they are alike as concerning the kinde of Moral Worship the kinde of punishment and as concerning their coherence or connexion 9. Every Negative Commandment doth binde always and at and unto all times Every Affirmative Commandment doth onely binde always but not at and unto all times also 10. Howsoever the least Commandment is not so small but the breach thereof deserveth Eternal Death yet the breaches of some Commandments are greater and more heinous then of others 11. There is so near a relation betwixt all the Commandments of the Moral Law that whosoever observeth all saving onely in one point is guilty of all James 2.10 Because one and the same is the Author of them all 12. To the breach of every Commandment there is annexed a curse although it be not expressed The use of the Commandments 1. To lay open our Miseries Rom. 7.7 9 13 14 18. 2. To whip us to Christ Gal. 3.24 3. To be our Guide in all things that we are to do when we are come to him Mat. 19.17 18. There are certain Libertine Antinomies who contend That the Law is not to be taught in the Church of Christ misinterpreting the Sacred Text to cloke their Rebellion against the Law of God with a pretence of Obedience to the Spirit of Regeneration But this Heresie was long since refuted Mat. 5.17 Rom. 3.31 The Law 's voyce was Thunder the Tables Stone Break one and all who keeps not all keeps none Most sweetly tun'd they to each other are In Practice then thou may'st not make them jar Obedience they do for each other call A joynt Obedience is requir'd in all But who can keep the Law Who 's just an hour Frail Man hadst thou a Will where is thy Power Though since the Fall this is thy power above Yet is the Law fulfill'd by Christ and Love The First COMMANDMENT §. 1. I am the Lord thy God Thou shalt have no other gods but me THerefore thou shalt have Me that Jehovah which have manifested my self in the World by my Creation Preservation and Government thereof that Jehovah which have declared my self in my Church by the Participation and Manifestation of my self to be the true God that God alone Therefore Thou shalt have none other gods that is beside me the onely true God neither shalt thou have them before me that is in my sight that is in thy heart or elswhere Now not to have the true God is either to have no God or to have more Gods or another then the known God or not to acknowledge God to be such unto us as he is manifested Likewise not to trust in God and to subject and submit our selves unto God in true humility and patience not to hope for all good things from him alone not to love and fear him for we are here commanded to have the Lord for our God that is to love him above all to fear him above all to put our whole trust in him and to make our prayers to him alone And he onely hath no other gods who is so dead to the world and doth so adhere to God that he is neither puffed up with Riches nor cast down with Poverty nor swelled with Honor nor pined with Ignominy nor made joyful by Life nor afraid of Death but this sufficeth him That he hath God knowing his Savior disdain'd both Riches and Glory and Pleasure and Life The Preface of this Commandment belongeth to the whole Decalogue and the Commandment it self is mixed with a Negative Prohibition and an Affirmative Command The Duty
the wicked 1. The Impellent Cause is sin because it is an evil merit and deserveth evil 2. The Principal Efficient Cause is the Justice of God inflicting punishment for sin 3. The Instrumental Causes are divers Angels and Men both good and bad and all other Creatures 4. The Final Cause is That the Justice of God may be satisfied The Causes of the Cross of the godly viz. 1. The Acknowledging and purging out of sin 1 Cor. 11.32 Psa 119.71 2. The Hatred of the Devil and wicked men Joh. 15.19 1 Pet. 5.8 3. The Tryal and Exercise of Godliness Eccl. 34.10 4. Particular Defects and Failings in the Saints as in David and others 5. The Confirmation of the Truth by their Martyrdom Joh. 21.18 6. Their glorious Delivery that is the Manifestation of the immeasurable Wisdom Power Mercy and Justice of God in their wonderful deliverance 1 Sam. 2.6 7. The making of a Conformity between the Members and Christ their Head both in Affliction and Glory 2 Tim. 2.12 8. A Testimony and Confirmation of the Judgement and Life to come because Gods Justice and Truth requireth that in the end it go well with the good and ill with the bad but this cometh not to pass in this life In all Chastisements how sharp soever God is alway to be acknowledged just in laying them upon us 1. Because his Punishments though many times very grievous yet are alway less then our deserts and offences Psal 103.10 2. Because our sins are the procuring Causes of all the Evils we suffer Mic. 7.9 3. Because in all his Corrections and Judgements he remembreth Mercy Hab. 3.2 The Comforts and Consolations which are to be opposed to Afflictions to invite us to Patience viz. 1. Remission of Sins and Reconciliation unto God in Christ Rom. 5.1 8.3 2. The Necessity of Obeying God and the love which we owe him Job 2.10 Psal 3.9 3. The worthiness of Vertue that is of Obedience towards God the true Vertue Mat. 10.37 16.25 4. A good Conscience the godly being assured of Remission of sins purpose to obey God being confident of pardon in Christ resolve to suffer any thing 5. The Final Causes thereof as Gods glory Psal 119.75 Our Salvation 1 Cor. 11.32 The Salvation of others Acts 5. 6. The comparing together of Ends and Events it is better to suffer now then hereafter 7. The Hope of Recompence for the Reward is great in Heaven Mat. 5.12 8. The Example of Christ for the Servant is not above his Master Joh. 15.20 and of his Saints who have suffered before us 9. The Certain presence and assistance of God in all cases and chances of this life 1 Cor. 10.13 Psal 19.15 10. The final and full Delivery whereof are three degrees contrary to those of punishment 1. In this life when we have the beginning of eternal life 2. In our Bodily Death when the Soul is carried into Abrahams bosom 3. After the Resurrection when we shall be perfectly blessed both in Body and Soul The way to comfort our selves in trouble 1. It is our duty to acknowledge Gods Mercy to be great who might lay a heavier burthen on us 2. We must with boldness come by Prayer unto the Throne of Grace that we may put him in minde of his Mercies 3. We must thereby be drawn unto Repentance acknowledge our sins to have deserved far greater Judgements then yet we suffer and turn unto God with all our hearts 4. We must praise the goodness of God in sparing us and not pouring out the full Vials of his wrath upon us 5. We must remember That we think not our selves hardly dealt with taking heed that we murmure not nor complain against God 6. We must be patient and not discouraged under the Cross As the hand of Gods particular Providence is in all our Afflictions these three ways 1. He decreeth and fore-appointeth them 2. He effecteth them 3. He ordereth and disposeth them So his presence with us in Affliction hath these three ends or effects viz. 1. To work our deliverance from the Cross so far forth as it shall be for our good 2. To temper and moderate our Afflictions 3. To give us strength and power to bear his Affliction The fruit of Affliction viz. 1. Consideration they make men to see and consider their sins 2. Humiliation they serve to humble men in their Souls before God 3. They serve to work Amendment of life 4. Abnegation they cause men to deny themselves and relie wholly on the Mercy of God 5. Invocation they make us cry heartily and fervently unto God 6. Patience Affliction brings forth Patience Patience Experience 7. Obedience whereof we have an Example even of Christ himself Heb. 5.8 Prosperity worketh in us effects contrary to those of Affliction 1. It maketh us proud and insolent 2. It stirreth us up to serve our own wicked lusts fed by it 3. It hardneth us against the affection of Mercy 4. It maketh us cold negligent and distracted in prayer 5. It provoketh us to impatience wrath and self-confidence 6. It besots us with the love of the world and our selves alienating our thoughts from the heavenly life For what causes God humbleth his servants by Affliction 1. That all glory and praise may be given to him alone 2. That we may put away the vain confidence which naturally is in us and cleave to him alone 3. That we may be the better fitted for Mercy the better prepared to receive his gifts 4. That we may humble our selves pray repent pity others renounce the world and desire life Eternal Why the Lord sometimes defers deliverance from Affliction 1. To humble us throughly and to bring us to an utter denyal of our selves 2. That we may acknowledge from whence our Deliverance comes 3. To make us distrust the World and draw our thoughts to the life to come 4. To prevent greater evils and dangers wherein we might run God is said to deliver us two ways 1. By preservation and keeping us that we shall not come into danger 2. By freeing us from the trouble into which we are faln And this is 1. By taking the misery from us 2. By takingus from the misery Directions to arm us with Patience and to keep us from despising Gods corrections 1. In all Afflictions look as David did 2 Sam. 16.10 unto him that smiteth and know that they come not by chance but by Gods wise-disposing Providence and that purposely to breed in us true remorse 2. Consider that the Lord can adde Cross to Cross till he pull down our proud stomacks break our stiff necks and bring us to utter confusion yea that his Wrath is as his Greatness Infinite 3. Take notice of the Judgements which other men by despising the Lords corrections bring upon themselves 4. Make use of the least Cross and begin speedily to humble thy self if thy heart begin to be touched suffer it not to be presently hardned again but more and more humble
shorten their days Psal 37.37 38. Eccl. 8.12 Isa 3.10 11. Who say there is to Man no Honor due Belye that God that 's infinitely True And by this specious fond Delusion Vsher an Vnity of Confusion Both in the Church and State disjoynting more The Frame o'th'World then Babel did before Childe Reverence thy Parents thou shalt have By far the longer Journey to thy Grave But if the Lord doth sooner call thee hence Eternity shall be thy Recompence The Sixth Commandment Thou shalt do no Murther THe Sum of this Commandment forbiddeth all kinde of evil and commandeth all kinde of good to our Neighbors person So that the scope or end of this Commandment is the preservation of the life and safety of mens Bodies and of the welfare both of our selves and others herein being forbidden all those things which tend to the destruction of our life or the life of others And the defence of our Neighbor is here commanded because Negative Commandments include Affirmatives Thou shalt do no Murther therefore thou shalt help and aid thy Neighbor Thou shalt do no Murther that is according to thine own pleasure and lust but when the Magistrate punisheth God punisheth Now the Vertues of this Commandment are such as either hurt not men as particular Justice Mildeness Equability Peaceableness and the like or such Vertues as help and further the Safety of men either by repelling evils as Commutative Justice true Fortitude holy Indignation and Zeal or by doing benefits as Humanity Mercy Amity and the like So that herein we are commanded to preserve as much as in us lieth the life and health of our selves and others especially of our Neighbor and most especially the life of his Soul by good Counsels Exhortations and Admonitions Now here know therefore That to give or accept the Challenge to fight the single Combat is unlawful That which the Natural man accounteth Valor God esteemeth a Vice and therefore it is no disgrace to refuse it but rather true grace in yielding obedience unto God for no man must sin against God for the saving of his Credit and Reputation among men Duellists if they are slain are accessary to their own wilful and untimely Murther if they kill presently after the Murther committed they have cursed Cains fearful Mark stamp'd on them There was never any man rightly informed either in the Principles of Nature or in the gracious way to Heaven in the sober Passages of Morality or in the Justice of State or Policy or acquainted with the fairness of true Honor that ever gave any allowance to the Reputation of Honor falsly so called purchased by private Quarrel in the Field Now as Murther is one of those sins the Earth findes most unsupportable and cryeth the loudest of any other to Heaven for Vengeance So among all the several kindes thereof Parricide is the abominablest and most odious such as of old no particular Law was made against as being supposed an act too unnatural for any Childe to commit which Supposition deceived even Solon that wise Law-maker among the Heathen and caused him by his own confession to omit the Enacting Punishment against such Offenders Cic. pro Ros Ame. Yet when this inhumane impiety was known to the world the Civil Law ordained this most exquisite ingenious punishment That if any one should kill his Parent the Sword or Fire or any other usual punishment should not be his but being sewed in a Sack together with a Dog a Cock a Viper and an Ape he should be cast into the next Sea or River Just Cod. cap. 9. Tit. 17. as unworthy to live the life or dye the death of men unworthy the Element of Air while he lives or of Earth being dead To this high degree of Murther borders that ungodly and unnatural act of Parents in destroying their own Children whether at any time after Birth or in the Womb after Conception for that which hath received a Soul formed in it by God if it be unjustly cast away shall be Revenged yea if both or either of the Parents through any wilful default whatsoever cause the childe to miscarry they make themselves guilty of that miscarriage if both miscarry they make themselves guilty of the blood of both at least in the Court of Conscience before God Lastly because this horrible sin of Murther is most commonly occasioned by Duelling we must yet further know That the Law both of God and Man condemneth this common practice of Brawling Fighting Quarrelling or Challenging one another into the Field for private and personal wrongs Whosoever think it a disgrace to refuse such Challenges think it also a disgrace to walk in the ways of God and to obey the good Edicts of Princes and wholesom Laws of the Commonwealth The greatest disgrace is Not to yield Obedience unto God it is no credit to sin against him to salve a supposed Honor and Reputation among men for no man ought to revenge his own Cause or Quarrel Likewise the causes of these Duels are most commonly very wicked as sometimes Pride and Vain-glory sometimes Drunkenness and Lust sometimes Covetousness and Greediness of Gain and the cause of all these causes the Devil himself who was a Murtherer from the beginning The effects thereof are no better for they cause deadly Fewds breed Hatred never to be appeased nourish Contention and Confusion hinder Prayer and holy Exercises of Religion shed mans blood made in the Image of God and bring down the Vengeance of God upon our own heads Let all such therefore as challenge or accept of Challenges consider That he that killeth is guilty of execrable Murther before God and he that is killed is guilty of his own death and no better then one of the Devils Martyrs for as God hath his Martyrs that dye in his Cause so the Devil also hath his Martyrs that dye in his These words Thou shalt do no Murther do signifie 1. Thou shalt not desire to Murther either thy self or others 2. Thou shalt not intimate or signifie any desire of Murthering either thy self or others either in words behavior countenance or otherwise 3. Thou shalt not put this desire in execution This Commandment hath these two parts viz. 1. The forbidding of Murther and therein all the degrees and steps by which we come unto it 2. The commanding of keeping Peace and Friendship with our Neighbors The steps or degrees towards Murther are these three viz. 1. Hatred conceived in the heart Lev. 19.17 2. Rash sinful Anger which is a declaration of that hatred lying hid in the heart 3. Every hurt purposely offered to the person of our Neighbor whereupon ensueth sometimes Murther it self That Murther may be committed in the very Affection or Will may be thus manifested 1. Because when the Effect is commanded or forbidden the Cause is so also 2. From the scope or end of the Commandment God will not have us hurt any therefore he forbiddeth the means also whereby we may hurt 3.
4. When Children are stoln from their Parents or Servants from their Masters called Plagiatus Theft springs into three Branches viz. 1. Inward onely as when we suffer our mindes to be ranging after our Neighbors goods 2. Inward and Outward also as when we wish and seek for fit opportunities 3. Outward onely as when we execute the act it self Theft inward and outward onely is 1. In Speech as when we wish to have another mans goods 2. In the Eye Job 24.16 as the Thief goeth about in the day time and chalketh out the house which he would rob in the night The outward Theft is 1. Publike when that which is common to a whole company is wrongfully translated to the private use of one or more 2. Private which is partly 1. The abuse of our own goods which is 2 ways viz. 1. By lavishing it away which is either 1. In Apparel when we bestow more therein then our Calling our Ability or the maner of the countrey will permit 2. In Nouriture when we eat or drink more on delicate things then are necessary 2. By withholding it from the necessity of others when we rob the Poor of our Charity which is his due 2. The taking away from others that which is their own and this is 1. By pretence of Justice as 1. When in bargaining things are not bought and sold to their value 2. In letting of Land when higher price is set thereon then the careful Tenant can live by and in the Tenant when at the term of years he maketh spoil of the Land to the hurt of the Landlord 3. In Servants that labor not faithfully for their Wages and in Masters that reward not their Servants for their Service 2. By Violence which consists in robbing and stealing The Remedy of this sin is Trust in God and contentedness in that condition wherin God hath set us which we ought to have for these Reasons viz. 1. Because God knoweth what is best for us far better then we our selves do 2. We have this comfortable promise from him That he will never fail us nor forsake us whether we have little or much whether we be in prosperity or adversity 3. Nature it self is content with a little Naked it brought us hither and will so convey us hence 4. From the consideration of the contrary fruits which spring from ambitious resolved purposes of growing great and rich From all such as have taken any thing away wrongfully Restitution is especially required which is twofold viz. 1. Actual required of all such as are able when we return back willingly what we have taken away unjustly for the punishment of Theft is Restitution even unto bondage if he be not otherwise able to repair the damage and in some cases death 2. Mental which is only in purpose and desire of the minde when we are able in any kinde to do no more which is accepted of them that are poor indeed and truly repent them of the fact Restitution is required for these Reasons Exod. 22. Lev. 6.1 viz. 1. Because it is a fruit or sign of true Repentance and turning unto God Luke 19.8 2. Because without Restitution there can be no Remission Ezek. 18. 33.15 forasmuch as otherwise the Repentance is falsly counterfeited and not truly practised 3. The performance of it is a very special means to bring a blessing on us Deut. 24.12 13. 4. God will accept it as a work of Justice and as a fruit of the Spirit 5. The unjust retaining of other mens goods hindreth many good things from us insomuch as God will accept no service or duty at our hands until we have rid them of things evilly gotten Mat. 5.23 24. The desperate folly of all such as aym not at Gods glory in procuring to themselves the things of this world appeareth by these particulars viz. 1. They prefer their own outward estate before the eternal Salvation of their own Souls yea even before God himself 2. They place their happiness in the goods of this world then which nothing's more vain Prov. 25.5 3. They make themselves slaves to that which should be their slave and drudges for they know not whom their enemies for ought they know 4. With much pains care grief and fear they travel for that which if Gods honor be forgotten may soon be most riotously and prodigally lavish'd away 5. They make themselves vassals to Satan and seek by him to become wealthy whereas indeed it is the blessing of God which maketh rich Prov. 10.22 if such have wealth they have it in wrath and in wrath will it be taken from them 6. They bring Gods curse into their house and with their inheritance leave it to their Posterity In most kindes of Policy lurketh this sin of Theft therefore in the use of all Policy observe these four principal Caveats to make it lawful 1. Nothing must be said done or intended against the Truth specially the Truth of the Gospel 2. Nothing must be said done or intended against the Honor of God in word deed or shew 3. Nothing must be wrought or contrived against Justice that is due to man 4. All actions of Policy must be such as pertain to our Calling and be within the limits and bounds thereof And because murmuring at our condition and state of life frequently occasions this sin of theft let us be advised how low soever our condition be not to murmure at it for these Reasons viz 1. Because contentation is a ready and approved Medicine for all Miseries and Maladies whatsoever 2. We have a gracious Promise from Gods own mouth that he will not suffer us to lack nor leave us destitute of help but will support our wants and minister to our necessities Psal 34.9 10. 3. The Providence of God ruleth all things so that nothing befals us but by his Will and Pleasure therefore ought we to relie our selves wholly upon him 4. No man hath so mean an estate and condition but he may gain some glory to God in it yea all that befals us is for the best to them that fear him 5. May not the Lord of all do with his own what he please Matth. 20.15 6. It is the preserving of Humane Societies and Commonweals that some should be Superiors honored rich strong learned noble others Inferiors that should honor be poor weak unlearned ignoble without this no Policy could stand 7. The Lord thus dealeth to manifest his Wisdom and Power he will cast down those whom he purposeth to advance and many times afflict them with poverty whom he meaneth to enrich with everlasting glory Jam. 2.5 8. Let us consider that we are here as it were in a Prison or Pilgrimage in a place of Bondage or Banishment 9. It is Gods Will to prove our patience how we will bear affliction as becometh good Disciples of Christ 10. Let us remember how the onely Son of God took upon him the form of a Servant the Lord of Heaven and Earth