sin 3. The punishment due to that sinne 1. Concerning the sin and guilt wee must know two things wherein is the answer 1. We must know that to forgive properly wee cannot it cannot be done by us for who can forgive sinnes but God onely it is one of Gods prerogatives to forgive sinnes and no creature can doe the same 2. As the guilt hath a respect to God so it hath a respect to us for as he is injured so are we when a man steales it is not onely a wrong to the Law of God but also a wrong to mee so farre as the sinne doth respect God he pardoneth it and as it concernes mee I forgive him and this is done when the heart is as willingly content to doe all good to a brother as though hee had never sinned against him wee say wee forgive him but wee will not forget him this is not to forgive but when betweene him and mee there is nothing to stop the doing of good this is true forgiving Q. Whether is a man bound to forgive punishment to another as when one hath stollen any thing from us should wee not follow the law on him how farre must a man goe in this case in taking punishment on such an one offending A. A man may nay it may bee so that a man is bound not to forgive it but to punish it and a man should sinne deeply in the neglect of it If a man hath murthered another a man is bound to follow the law on him and to give him the punishment due to the fact Q. How farre may a man goe in this case A. It appeares in these particulars 1. When all things considered a man sees it may doe good then hee is bound to give punishment when there is nothing but a bridewell will doe a servant good give it him when a child is stubborne give him correction and spare him not It is as good as his meate If a wretch belch out his malice if a man can reforme him by punishment give it him who knowes but it may be the best Physicke that hee ever had and to let him goe unpunished in such a case makes a man guilty of his sinne because he might have reformed him by this meanes 2. If this bee a way and meanes to bind a mans hand and to hinder him from the practise of some sinne if a man have a suite of law against him hee is bound to cast him into prison for that keeps him from sinning deepely It is a worke of mercy to take a knife from a mad man so GOD put an opportunity into a mans hands hee is bound to take the Law and it is mercy to him thus to doe 3. When a man cannot otherwise maintaine his owne honour life or some other particular good for the taking off his owne wrong a man is bound in Justice so to doe as thus if one should raise a false report upon a man it is not a worke of Tyranny but a worke of mercy hee ought to right his owne wrong by punishment when it cannot be otherwise maintained we are bound to take this course for why mine owne honour life and estate is to bee preferred before others 4. When this course being Just will maintaine the goodnesse of a mans profession and Gods glory this should bee done when a mans profession lyes at the stake a man is bound to be meale mouthed but to mak those black-mouthed wretchesknown to others that they may not dare to bring a scandall upon the glorious gospell of Christ nor on the professours thereof thus a man must doe and yet forgive a man for all this if his good or mine or the profession of the Gospell may be furthered thereby and thus farre a man may goe in these cases and the like Q. Now wee come to the force of the argument how is this an argument to prevaile with God to forgive us because we forgive others where lies the force of the argument what vertue is there in this A. It lies in three particulars this being a speciall meanes to obteine mercy Lord I forgive others therfore forgive thou mee 1. All the mercy I have is not first in my selfe it is but a river and spring coming from the sea but mercy is first in thy selfe O Lord the fountaine and sea of mercy is in thee Now Lord if I have but some bowells of mercy and some drops of that Ocean of thy mercy and yet can forgive others much more then thou the fountaine of mercy canst forgive me The servants you know fel out and the one pulled the other by the throat saying pay me that thou owest me now when the master heard of it he said a thou wretch dost thou deale thus with him when I dealt so favourably with thee if a sinner must forgive his brother 77. times how much more the God of mercy if hee that had but some mercy received from the fountaine how much more the Lord the fountaine 2. As wee have it not from our selves but from God so also that we have is mixt with a great deale of spleene though some compassion yet mingled with a great deale of envy though some mercy yet mingled with a great deale of cruelty there is a great deale of darkenes with this little star-light but the Lord hath all love without any hatred all mercy without any cruelty there is no hinderance in the Lord to hinder him Now the soule saith Lord if I that have a great deale of malice can forgive my brethren then how much more thou that hast all mercy and no spleene wilt forgive if men humble their foules before thee 3. That mercy that is in us is but little but it is infinit in the Lord what we can doe is but the first fruit a drop a graine a mustard seed but abundant in the Lord the soule saith Lord thou art boundlesse and bottomlesse in mercy how much more wilt thou forgive true Lord the talents debts whereby wee are engaged unto thee are many great but yet if wee poore creatures that have but from the fountaine that wee have is mingled with a great deale of malice and that but a drop and yet can forgive how much more thou that hast all first from thy selfe and purely without all mixture of envy and in an infinite abundance how much more canst thou forgive whom thou wilt therfore Lord forgive us for we forgive others Q. How ought the soule to bee framed in the putting up of this petition A. It appeares in foure particulars 1. The soule must see and acknowledge it selfe guilty of those sinnes that appeare in his life wee must see our selves stand in need of forgivenesse now wee cannot doe this till we see our selves faulty he that owes nothing what need hee crave forgivenesse so forgivenesse of sinnes implies that we are guilty thereof and liable to the punishment due to sinne They that confesse sin and forsake it shall
the cause of drawing any man to wickednesse There are tryals of proofe indeed the Lord may try his as hee did Abraham Gen. 22.1 A man doth not hurt his armour if it be good when as hee prooves it so God intends no evill to a man when as hee thus deales with him Q. In what manner doth God lead us into temptation A. Hee doth it three wayes 1. When the Lord withdrawes not those nets that are laid for us when GOD removes not our stumbling blocks nay God may put an object of temptatiō before us Thus a master may lay a baite for his servant by putting money in a corner now it is lawfull thus for a man to leave his money to discerne whether his servant be faithfull or no he desires not that he should steale but that he may try his fidelity So God justly permitteth occasions There must be heresies for the triall of Gods servants They that pitch their net first let it fall and then take it up this is to raine snares The favour of God accidentally is but a baite to a wicked man his prosperity is his ruine it is just with God to deale so because wicked men desire it So Iudas would faine have gotten something by the ointment it is just with God to suffer the Pharisees to give him 30. pence and ruine too Now his mind is pleased hee hath 30d. and damnation too 2. As God suffers occasions so hee lets sinne and Sathan loose a mans hart would faine bee hankering and God gives him up to his hearts lusts saying take him sinne and Sathan let him have field roome 1 King 22.22 Ahab would faine goe to warre it was a thing not allowed but hee desired it therefore God sends the Divell God askes who will prevaile over Ahab the Divell saith I will goe then God saith goe and doe it Abimelech and the men of Sichem did very ill Jud. 9.23 then God sent an evill spirit that is hee let loose the spirit of contention and they destroyed him and hee laboured to destroy them so God Rom. 1. is said to give them up when they departed from the government of the truth no saith God will you not be ruled by holines then take uncleanenesse many a man that hath a wrathfull disposition take him envy saith God let him bring blood on others and so ruine to himselfe thus God tooke away his spirit from Saul and gave him up to sinfull distempers of all plagues there is none that is like this 3. God leaves a man to himselfe and lendes him not the assistance of his grace but suffers him and Sathan to grapple together Thus he dealt with He-Zechiah 2 Chron. 32.31 who because he had a lease of his life begā to bee proud now God left him to himselfe to see what was in him hee thought himselfe a brave man therfore God leaves him as a father lets a child goe when hee will not be held so saith God see what thou canst doe try thine owne strength But deliver us from evill Hence observe that though God would doe nothing against us yet we are not able to deliver our selves from our corrupt heart Q. What is meant by evill A. Not so much trouble or punishment as sin in it are three things 1. The breach of the Law 2. The guilt that a man gets by this breach and so is liable to this punishment 3. The vigour of sinne which rules over the soule the two former wee pray against in the fifth petition because we stand guilty of the breach of the Law Therefore wee pray that hee would not enter into judgement with us wee pray now against the power of sin and that is in three particulars 1. Sinne would be a comander over the soule it is the King Sathan is the Jaylour it hath a Kingly soveraigne authority and would rule over him sin is often compared to a King his servants are his obeyers sinne is a master at least it would bee it is so in every naturall foule and it would bee so in the godly the law of life saith the Apostle hath freed mee from the law of death Rom. 8.2 sinne gives parliament lawes and edicts to the soule and as the Centurion bad one servant goe and hee went and another come and hee came so doth sinne say pride it is my pleasure you should bee proud therefore I would have you imperiall and snappish sayes anger I would have you spleneticke and rage sayes the soule then I will it shall be done thus sinne sets up it selfe as supreame in the soule hence a proud heart saith I will doe that I list say God what hee will tell not mee of lawes it is my mind Thus your proud heart sets you lawes and you yeeld to them Now wee pray here that how soever sin bee in the soule yet that God would snib it that it may bee an underling and daily bee subdued in us 2. As sinne desires to set up a master like rule and a supreame soveraigne Lord-like dominion so sinne carries the soule and sometimes separates it frō God whereas the command of God should be a guide to us and take place in our hearts this authority takes up armes resists and stands in defiance against the rule of the spirit hence came these phrases they forsooke God and turned their backs to his Commands What saith pride shall I be a slave that the world should awe mee and snub me I will never yeeld it while I live I will dye first this is a Divell that drawes you from God and will carry you to hell Rom. 7.23 That is the meaning of this place sin carries a man captive when the soule sees it selfe so ruled by him a gratious hart would teare it selfe off if it could but a naturall man is a slave to sinne and dares not affect any good in another nor labour for it himselfe 3. Sinne leaves a kind of blemish and staine upon the soule after the Commission of it there is a kind of jarring to the heart and of running wrong in the soule Peter after his deniall of Christ was averted from Christ so a man after sinne shall find himselfe so dull to any good and prone to any evil this is the staine of sin when a mans arme is put out of joint besides the fall there is a bruise so after a man hath broken the commandements of the Lord the law unjoints him hee is more awke to any good then ever Gal. 6. If any man be unjointed by sin so that of the Romans wound their owne soules this sin doth Now these wee pray against partly against the power of sin partly against the authority of sinne partly against the staine of sinne But deliver us from evill To deliver from evill implies three things 1. Wee pray that the Lord would prevēt those occasions and stragglings of sinne that trouble us wee pray that hee would take off these distempers whereby sinne would lay siege against
wee can forgive others on a right ground 1. Because all the mercy we have wee receive from him 2. All wee have is but a drop in comparison of that Ocean which is in God 3. Our mercy is mixed with cruelty and many oppositions but God is all compassion Q. What is the scope of the sixth Petition A. Sanctification Q. What doth temptation properly signifie A. A proving of grace so God tempted Abraham and proved his love Here by temptation is meant a solicitation to commit evill Q. Why not tentation of triall A. Because we ought rather to pray against this then against that Q. What doe you meane by deliver Ans 1. That God would give us a fore-sight of sinne 2. That God would give us power that we be not thereby overtaken 3 That God would recover us being falne and fortifie us against sinne for time to come Q. What doe you meane by lead Ans 1. That God would let us have no occasion of evill Secondly if occasions be offered that he would so assist and strengthen that they prevaile not against us Q. How hath God a hand in the sinnes of men A. Whatsoever may be said in the Law and Word of God may be said of God now the Law may be said to have an hand in the sins of men As when counsell and admonition comes the heart swells immediately as when a thing is put into a channell or any other place the water increaseth hugely not because there is any water put into it but by opposition Q. What doe you mean by evill A. There is no kinde of evill worse then the evill of sinne and punishment here is specially meant the evill of sinne and also punishment so farre as it may hinder us in the wayes of godlinesse Q. Why do you say deliver us A. Here wee desire that God would provide meanes for others good and make us instruments to deliver them 1 In watching over their conversation 2 In telling them of that which is amisse 3 To follow it and never leave till wee have convinced them of it Q. What is meant by Kingdome A. The right ruling over his servants By power is meant an ability and sufficiency to governe And by Glorie is meant 1 The worship of God 2 The shining of Gods glory Q. Why doe you say Thy A. All this is in God Secondly all that men have in the world is from God therefore they must render all to his glory Q. What is Amen A. The voyce and word of faith Q. What is here implyed A. Two things 1 An earnest desire of what wee beg as a man when his friend goeth beyond sea faith The Lord be with you 2 A repose of our selves upon God that he would grant our requests who hath promised whatever we aske in Christs Name wee shall have it The sixt Principle All men shall rise with their bodies to judgement the godly shall inherit the kingdome of Heaven but reprobates and unbeleevers shall bee cast into hell fire with the Devill and his angels Qu WHat are we to observe out of this Principle A. Two things 1. The judgement 2. The reward of every man In the judgement we must observe two things First the preparation to this judgement that is the resurrection 2. The judgement it selfe Q. What is resurrection A. It is the re-uniting and knitting the soule and body together that were separated by death Q. Why is it necessary that there must be a resurrection A. There are two grounds one is taken from the justice another from the mercy of God Wicked men they have the happinesse of this life and therefore they must have misery in the life to come else God were not just Againe the godly are here in misery and they that should be most respected have the worst entertainment therefore they must have a happinesse in heaven So the Author to the Heb. saith God is just that he should not forget their labour of love And the Apostle to the Thessal It is a righteous thing to render peace to you it were unjust if they did not see some good dayes Abraham tels Dives Son remember thou in thy life time receivedst thy pleasure and Lazarus paines therefore now he is comforted and thou art tormented It was the speech of Master Greenham that wicked men have some good in them therefore God gives them outward things but they have an infinite evill therefore they must perish eternally Secondly Gods mercy hath promised heaven to his servants therefore there must be a Resurrection heaven is not here There be two sorts of men that shall be judged First those that dye Secondly those that live when Christ shall come Q. How doe the godly rise againe A. By Christs Resurrection because Christ was dead and they are his members Christ being their Surety and whatsoever he doth he doth it not for himselfe but for them Q. How shall it be with the godly when Christ shall come A. They shall be freed from all sinne and weaknesse of body Q. Shall the same bodies arise A. Yea the same God shall gather together all the elect He that is able to make all things of nothing is able to raise men and gather them out of the dust for it is lesser to repaire a thing of the matter that it is made of then to make a thing of nothing Q. But is there no change in regard of substance A. Onely this The qualities conditions of the body shall be altered the body shall be incorruptible immortall whereas here we are subject to death and diseases Secondly the body shall bee spirituall that is there shall be no dependance upon any outward comforts Here we must use meat and drink for preservation of our lives but there shall be no need of them The Sadduces told Christ Such an one had seven brethren and they all married one woman one after another now say they In the Resurrection whose shall this wife be and Christ said to them Ye erre not knowing the Scriptures for in heaven they neither eate nor drinke marrie nor give in marriage but are as the Angels they need no meat nor apparel So the godly shall be there 3. All imperfections and weaknesses shall then be taken away If a man dyes sick he shall be whole when he rises againe If a man be lame or if he were born blind or if one dyed being a child all these shall be taken away then Object But it seemes it shall not be the same body for if a man shall have every limbe and be perfect in every part how can these things stand together Ans There is nothing added to the substance of the body but only changed and increased it is in the nature of many things to increase when as nothing is added unto them As may be observed in an Onyon take a great Onyon and hang it up in the house and it will grow bigger and bigger what is the cause of it not because
meant that rule that Christ hath set up in the hearts of his for the providence of God I take it is not so much aymed at in this place or that ordinary providence of God over the creatures this is set forth in the fourth petition give us c. but it is the rule of Christ that is set up in his Church Q. How manifold is it A. It is that whereby Christ by his Spirit and grace in the ministery of the word takes place in the hearts of his and this he doth two wayes 1. By overpowering and casting downe all other things which are opposite thereunto whatsoever power of sinne and Sathan are opposite unto him 2. He sets up that frame of spirit whereby it is subject to grace and this takes place two wayes 1. By cutting downe killing of every sinne 2. The soule takes the stamp of every command of God and is ruled therby Q. What is the Kingdome of glory A. Gods immediate ruling in the hearts of glorified Saints Q. How doth the Kingdome of grace and glory differ A. Here in the Kingdome of grace God rules 1. By his spirit 2. By the ministery of his word and ordinances but in heaven he rules immediatly then no more word means but Christ fils the soule fully and then he rules gloriously when the understanding will and affections are full of Christ and are fully and wholly subject to him Here in the valley of teares wee meet with many rubs and oppositions but then Christ shall shine immediately forth in all his ordinances wee seeke a Christ now but then wee shall fully possesse him so that wee that have the spirit have a glimpse of heaven already therefore ashamed should wee bee to bee weary of God let us bee weary of sinfulnes of this wretched world It is a heaven to live here with God upon earth and if it be so glorious a thing to have but a glimpse of God here how much more to bee filled with God hereafter in his kingdome Q. How is this Kingdome said to come A. The coming of these two Kingdomes implyes three things 1. That the word may bee revealed in those places where it hath not been That the day spring from on high may visite them that sit in darknes That the Sunne of righteousnes might visite them that want it That the banquet of the Gospell may be set up Matth. 24. If any man say hee is in the wildernesse goe not out for where the Carkasse is thither will the Eagles resort This is the first thing a Kingdome is said to-come when a King rules in a place where hee did not before so it is here Let all the people praise thee saith David hee desires not that some tongues onely but that all tongues and languages should doe this 2. Where ever the Gospell doth shine wee desire that it should discover it selfe more fully and spread it selfe where ever it comes wee desire the Kings governmet should enlarge the Territories more and more So we desire that not onely Christ should bee revealed but that more and more may bee gathered that God may take in every where and that every knee may bow to Christ and licke the dust that so there may be an addition made to the Church that every man in every kind God would cast his skirt over him that more may bee caught in his net that the Jew and Gentile may be gathered into one sheep-fold and have one shepheard 3. That the power of it may be more settled as the house of David grew stronger stronger but the house of Saul grew weaker and weaker so when Christ sets up his candlesticke that the seed that is sowne there may take deep root When a King hath erected Castles then he hath his Kingdome So we desire God may entrench himselfe and reare castles of defence against his enemies which would remove him in us that hee would set up himselfe strongly that every traitour might bee crusht and every base lust subdued that God would slay thē and none but his lawes might take place in our soule In a word the issue returnes to thus much wee beseech Christ that his Gospell may spread and be strong and these dayes of sinne may bee wasted and that he may come in the clouds Rev. 22. and then come Lord Jesus come quickly that he would accomplish the number of his Elect and gather those that belong to his glory that they may be everlastingly with him Q. What is the carriage of the soule in putting up this petition A. It appeares in three things 1. The soule desires and labours to bee subject to the good pleasure of the Lord. The heart faith oh that I might once bee so disposed that I might submit to the pleasure of the Almighty We desire that all those things that are set up in our hearts which are contrary to the good will of the Lord might bee subdued Psal 119.4 Thou hast commanded us to keep thy Precepts o Lord that my soule were so affected thou hast enjoyned mee to keepe thy Law oh that I could doe so The spirit should bee as waxe to the seale and inke to the paper that the soule might take the impression of every rule that God would set up in our hearts thus the soule should bee disposed and wish that the Lord would put this frame into us thou hast said seeke my face oh saith the soule that I could seeke thy face and echo to it behold Lord thy face doe I seeke to submit wholy without any contending not that the Lord should force us but take up your yoake put our necke to the yoak let the word of the Lord beare the sway when Mary wanted wine and our Saviour checked her shee submitted presently not a word more so what the Lord commands us let us doe without any quarrelling let the least inckling of the word beare the sway When our Saviour sent his disciples for the Asses colt they said but happily the men will not let him goe how then Tell them saith our Saviour the Master hath need of him and then they will not deny him It is enough let the Lord but speake and it is done this the soule should labour to attaine unto 2. The soule carries it selfe with an inward opposition to what ever is opposite to the government of the Lord Jesus Christ to the uttermost of our power It is in vaine to say it were well if it were so and I would it were so and yet stand still and not to set to our hand but we must joine with the Lord and as hee spake of Merosh Cursed be thou because thou wentest not out to help the Lord so truly the Lord Jesus is coming to our townes to our families therefore we should step out and help the Lord against those high mountaines of pride and stubbornenesse of heart when a proud heart stirres would wee but cry out good Lord help downe with that stubborne
the soule that hee would remove those things that would remoove us from him This wisdome promiseth Prov. 6.21 That shee will walke with them that walke with her shee will keep them from the way of the wicked woman sinne is like an harlot therefore the Lord is pleased to expresse it after that manner Now it is the mercy of God that hee will turne our eyes from beholding of vanity that there may not bee violence of sinne assaulting us now wee pray therefore that wee may not come into the battaile if it be possible and that sin may not come in against us 2. That the Lord would assist us in the temptation that the temptation may not prevaile It is a mercy not to bee tempted but if wee must needs bee it is a great mercy not to be overcome by temptation if he will not wholly prevent us by his grace yet to assist us gratiously in it It is mercy not to bee assaulted and though assaulted yet assisted Now this assistance of God is twofold either extraordinary or mediate by the meanes wee speake not so much of the first though that be true but wee crave both at the hand of the Lord. 1. Sometimes we crave for the extraordinary help and assistance of the Lord to assist us even above meanes in the meanes wee know the Lord in the time of Queene Mary did help wonderfully their temptations were grievous and afflictions great yet the Lord did help them extraordinarily hee did let in abundance of sweetnesse but wee passe this and come to the other 2. Wee pray especially for such meanes as may help us and that appeares in foure particulars 1. That the Lord would discover the enemy before hee come that hee would make knowne unto us the engins wiles and depths of Sathan and the subtilty of our owne corrupt hearts which are ready on every hand to surprize us For to be surprized before wee are aware is great danger Therfore wee pray that the Lord would give us the spirit of Revelation that wee may take notice of the engines of Sathan and that hee may be discovered to us The discovery wee know of an evill is a meanes to prevent it not foreseeing misery we cannot prevent it he that sees not an evill before it comes wil be overthrown by it when it comes Many a man perisheth by pride knowes not what hurts him this corruption blowes up the soule This the Lord promised Isay 30.21 Thou shalt heare a word behind thee saying this is the way that GOD may keep a man from sinne hee sends the Spirit of Christ to say this is the way walke in it The text saith 2 Cor. 2. there speaking of the incestuous man wee are not ignorant of the methods of Sathan so we pray the Lord that hee would discover the methods of Sathan to us Matt. 26. When the great skirmish was to come our Saviour forewarned Peter said I wil smite the shepheard c. And saith watch and pray for the houre is come hee gives him the warning peece wee pray thē that God would make knowne to us the engines of sinne and Sathan before they come Wee know it is a great help in warre to know the quarters orders of enemies that so a man may order his according thereunto So wee must know where the Divell and our corruptions lye quartered know what be the haunts of our wretched harts so order the helps God hath put into our hands for the resisting of them 2. That the Lord as it were would entrench about us if wee bee not foretold of the enemies that if wee should not see sinne to prevent it yet that God would lay some heavy impediment upon us and build some trench about us that wee may not commit those evills wee are tempted unto that though hee doth not reveale the policy of Sathan yet that hee would lay some snares that wee may not commit that sin which otherwise wee would doe and this is a marvellous mercy Gen. 20.7 Abimelech tooke Sarah and thought she had been Abrahams sister as hee himselfe told him and no question hee had a purpose to take her to be his wife but the Lord laid an impediment the LORD kept Abimelech from Sarah hee tooke off the edge of his desire and laid a barre betweene them Hos 2.6.7 The Church was running after her abominations now how did the Lord prevent her The text saith I will hedge thy wayes with thornes and build a wall about thee the lovers were corruptions and the following of them was the eager pursuite of thē Now God hedges the wayes with thornes that is hee layes afflictions on her that she had no liberty to sinne so that shee hath enough to doe to mind her owne miseries sometimes a man is addicted to base company and then the Lord layes sicknesse upon him to prison him and keep him from that sinne this is Mercy 3. The Lord puts armour and weapons on them to fight against their enemies that are opposite to his grace and children Ephe. 6. from the 10. to the 18. bee yee strengthned in all might putting on all spirituall abilities to bee strengthned in every good worke God saith hee covers the head of his 1. Pet. 15. God keepes them by the power of his grace God gives his the whole armour the sword of faith the brest plate of righteousnes to quench the firy darts of Sathan and to resist him 4. God gives a dominion over and a conquest of all our enemies and over all our victorious corruptions hee gives a happy issue and successe with the fight hee gives issues with the victory Rev. 1.6 hee hath made us Kings that is hee hath given us a Kingly authority over all our corruptions So Rom. 6. sinne shall not have dominion over you and Psal 119.133 Let no iniquity have dominion over mee thus the Lord assists his in trouble 3. As wee pray that the Lord would prevent the occasions of evill and if they come to assist us in them So lastly if we bee foyled and brought under by the temptations of Sathan and our owne corruption that the Lord would rescue us from thē that have had too much power over us and too too much prevailed against us This wee know was the request and desire of the Prophet David Psal 39. O spare me that I may recover strength before I goe away hence and bee no more seene as who should say my base lusts are too strong for mee These hands were stout but now feeble therefore good Lord give mee that former strength his sins were as sickenesse therefore hee saith I knew the time when I had a broken heart for my transgression but now a hardned therefore O Lord spare mee a little while before I goe hence and be no more seene that I may recover my former zeale and strength againe Rom. 8.2 The law of the spirit of life in Christ hath made mee free from
thing 3. That he is an infinite and Almighty God the sole Creator and Governour of all things Q. What is it to create A. To make something of nothing Q. Wherein doe Mans works and Gods differ Ans 1. Man must have something to work upon God needeth not any thing a word of his mouth is sufficient 2. Man is subject to be weary but GOD cannot Q. What is meant by Government A. A seasonable succouring and guiding of the Creature Such is the weaknesse of poore mortals that as they were first made of nothing so unlesse God upholds them they will soon resolve to their first nothingnesse Q. What are the particulars of this Government A. Two First Sustentation Secondly Direction Q. What is Sustentation A. The good providence of God whereby he protects and provides for his people Q. What is Direction H. A power of the Lord whereby he orders every thing to its right end Q. How doth he direct the creature to its end Ans 1. God gives them direction whereby to work and puts forth their ability into action Q. What may we learn from hence Ans 1. Comfort to the Saints seeing God is so great a Creator and powerfull a Governour there is no people under heaven that worship any other God are so blessed as they are Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works Psal 86.8 2. This should teach us to mind Gods dealing with us in every passage of our lives and to stand in awe of his Majesty Q. How is God distinguished A. Into three Persons Q. What is meant by a Person A. A Person is a manner of Divine being Q. Why doe you say a being A. Because the Deity and the Person is all one Q. Why doe you say a manner A. Because there be divers turnings that the God-head puts upon it selfe Q. How A. The God-head is full of wisdome and understanding Now the Fathers understanding casts it back againe upon himselfe for if he had understanding before the world then there must needs be somewhat to be understood but there was none but himself therefore he casts it back upon himself 2. This being understood is the Son the wisdome of the Father and the third Person being willed is the Spirit who not withstanding are all one As long as a man teacheth he is a Master but when he is taught he is a Scholar practice comes from teaching after a man is taught hee becomes a practicioner here now be divers behaviours yet all but one man As a Sun beame falling upon a wall casts back its heat so doth the Spirit proceeding from the Father and the Son Quest What is that which is common to all the Persons A. The God-head is common to them all and whatever is proper to the God-head is proper to all the rest with this difference in regard of the particular relation that every one of them hath the Fathers property being to beget the Son to be begotten and the Spirit to proceed none of them exceeding the other in time but in order onely The second Principle Man wholly corrupted by Adams fall became a slave of Sathan and heire of Damnation Quest HOw must we conceive of Adams fall A. Look into the height of happinesse he once enjoyed and the depth of misery his sin produced Q. Were any else in this estate A. No. Q. How then came all creatures to have their being A. The stamps of Gods Attributes were no farther upon them then to put vertues into every one Q. Where may we conceive this vertue consisteth A. In the soule and body of man Q. How in his souls Answ 1. In the understanding Adam by that was full of knowledge and capable of Gods will Secondly in the will consisting in holinesse and righteousnesse God putting an aptnesse into Adam to love him above all and his Neighbour as himselfe Q. How is Gods Image seen in the affections of men A. In regard of that sweet Harmony and agreement which the affection hath with the will Quest How is Gods Image seens in the parts of the body Answ When they are subject to the reasonable will and understanding in such things as God commands Quest What is the Covenant God made with Adam Ans That which was of works was Doe this and live by living is meant a promise which God made unto Adam that if hee kept Gods Commandements he would preserve him for ever Quest Had onely Adam this Answ It reacheth not to him onely but to the good of all his posterity Q. What are the signes of this Covenant A. 1. The Tree of life which was a sign and seale whereby God assured Adam as sure as he saw the Tree if he obeyed his command he should live for ever 2. The tree of knowledge which perswaded him that if he obeyed God hee should certainly know good and evill Qu. Did Adam fall from this estate A. Yes by the allurement of Satan in 3. respects 1. By propounding his temptations unto him 2. In pursuing of him 3. In obtaining his desire Q. How by propounding A. He came to Eve changing himselfe into a Serpent Satan being now falne from God grudged the happy estate that Adam was in and thought much that he should not be in the same condition with himselfe whereupon he tempted him Q. What was Eves answer A. Of any tree of the Garden we may cate but not of this lest peradventure we dye now he took advantage of this when she began to doubt of Gods providence Q. How else did they fall A. By their owne free will attending to and parlying with Satan in two respects 1. In a light esteeme of Gods command 2. In their delusion 1. Saying the fruit was good when God said the contrary 2. Hearkning to Satan who told them it would be the cause of their good and not evill when as God told them when they eate thereof they should dye the death Q. What is the third cause of their fall A. The holy and blessed Law of God may after a measure be said to have some influence therein Q. What came to Adam after this A. He was made guilty and lyable unto the Law and Curse Q. What followeth upon this guiltinesse A. Punishment Q. what was that A. Originall and actuall sinne Q. What is originall sinne A. A naturall depravation of the whole man Q. What is actuall sinne A. A transgression of the Law in the least particular Q. Why did God punish them so severely Ans 1. Because they sinned against an extraordinary Majesty loving Satan more then God 2. Because they broke all the Commandements at once which were included in these two Love the Lord with all thy heart and thy Neighbour as thy selfe Q. Did Adam this onely to himselfe A. No but to his posterity Q. How commeth it so A. We did then what ever hee did for we were in his loynes it was equall with God to
any thing is added but because it speads it selfe further so then there shall be no new body but the same substance enlarged and increased Q. But how comes it to passe that there shall be a change A. By the immediate and immutuable assistance of Gods upholding and supporting the body Q. What change shall there be of the soule A. The wicked shall be changed frō evil to worse there is sin in thē here but there is some restraining grace either feare or profit prevails with them now and keeps them from sin but there shall be no restraining grace at all but al sin then 2. There Gods wrath shall be powred in a fuller measure then now 1. But the godly soules shall be freed from all sinne and corruption that is now in them 2. They shall have eternall life and possesse God himselfe as it were fully Vse How should this stirre us up to thirst after the day of our resurrection here we have sin and cannot doe good but there all sinne shall be taken away It should comfort Gods servants though it fare ill with them in this life yet they shall be freed from all afflictions and miseries one day Paul saith If a Christians hope were in this life onely he were of all men most miserable for who are pursued who are hated more then they Now come we to speake of the last judgement wherein observe 1. There must be a day of judgment 2. The persons that must come to judgement 3. The manner of judgement 4. Who shall proceed therein 1. It is called the day of judgement as the time of the Gospell is the day of salvation and the time of affliction the day of visitation So here the particular time God hath appointed to judge all men is called the day of judgement It is called also the last day because it shall be the last and all others prepare to this It is also called the Generall judgement then all shall be judge even those that judge others here Q. Why is it necessary there must be a judgement it seems there need not be a judgement for the godly are now acquitted and wicked men are condemned already in their own consciences that flie in their faces why therefore must there be a judgment A. God doth it for these two reasons 1. That his glory might he more manifest even the glory of his justice for what a great glory is it which all shall confesse even the devils and damned that God is just in all his proceedings against them 2. That Christs glory might be made manifest here he was judged but then hee shall be Judge Q. When shall the day of judgement come what shall be the time of it A. For the particular time no man knowes onely we must conceive thus much 1. That Antichrist must bee destroyed before 2. The Jewes must imbrace the truth and both Iewes and Gentiles must professe the truth after this there must be an universall declining as Christ saith As it was in the daies of Noah so now at Christs comming there shall be a wonderfull and fearefull declining then it will be time for God to come Q. What use may we make of this A. It is a ground of patience to the godly let the wicked judge as they will there will be another judgement saith Paul I passe not to be judged of you So we when wee are wronged and trod upon should lift up our eyes and call to mind the last judgement then our causes shall be heard and we shall be righted Q. Who must be judged A. Every man high and low rich or poore all are lyable 1. God that created every man and hath given them severall talents may justly call them to an account for the same 2. God is only wise knowing how to do it and able to bring all men to judgement how should this awe us from sin as God saith Rejoice and take thy pleasure but remember for all these things thou shalt come to judgement Q. But for what shall we be called to an account A. The Apostle Paul saith for what ever is done in the flesh Those that dishonour God hee will punish and those which honor him he will recompence Q. By what rule must every one be judged A. By the Law not by the Gospel because all men have the Law given them Rom. 1.24 the Law is engraven in our hearts that wee may be without excuse but every one hath not heard the Gospel many Nations and people have not heard of Christ therefore they can make their plea when God shal say Why did you not beleeve in Christ and the Gospel Why Lord say they we never heard of Christ 2. This judgement will be cleare and open When as wicked men shall be condemned by their works God can then say Have you not done thus and thus committed these and these sinnes Have I not seen you As Elisha said to his servant Gehasi Hath not my heart gone with thee S◠God may say Did not I see you do such a thing Then will hypocrites be made known Gods justice will much appeare when the ungodly shall see their own wayes have ruined them Object If this be so then no man shall have a reward of glory A. There is a difference between justification and glorification a man must be justified and sanctified before hee can performe any thing which God accepts Now justification is by Christ but glorification by workes There is a two fold obedience Legall and Evangelicall legally no man can obey God that is in every point we cannot serve him so absolutely and exactly as the Law requires Q. What is the difference between Legall and Evangelicall obedience Ans 1. The Law layeth hold on a man and bindes him to perfect and personall obedience 2. If a man can obey the Law he may merit salvation had Adam but obeyed the Lord in every point as the Law required hee might have challenged heaven for that saith Doe and live But now the Gospel 1. takes away the rigour of the Law 2. It doth not require exact obedience but sincerity the will and endeavor which is taken for the deed 3. A Christian obeyeth God in his Surety 4. By way of thankfulnesse not to merit he that merits must bring something in himselfe but we have nothing 1. This is a ground of exceeding comfort to Gods people though their abilities be not great yet if they are sincere in heart they may be comforted It matters not how the world judgeth us we stand not nor fall to men but to God and therefore David being standered by his malicious enemies saith Iudge we according to my righteousnesse he was standered as an Hypocrite yet he desireth God that he would look upon him according to the sincerity of his heart This comforted Hezekiah upon his death-bed Remember saith he O Lord how I have walked before thee with an upright heart 2. It serves for terrour to all dissemblers seeing God