we see in some measure according to the Scriptures what eternal Damnation is Now we come to prove the Point to wit that every one in the estate of corrupt nature is guilty of is subject to eternal Damnation John 5.24 Verily verily I say unto you saith our Saviour he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation holding forth thus much that all but the true believer must come into condemnation And so Rom. 8.1 There is no condemnation to them that are in Christ Jesus hinting plainly thus much all living and dying out of Christ unregenerate must be damned And likewise 1 Cor. 6.9 Know ye not that the unrighteous those that are in the estate of nature shall not inherit the kingdome of God And if such must not inherit heaven what must they do that go to hell And to the same purpose our Saviour John 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him It is as much as if our Saviour should have said All living and dying in the estate of nature the wrath of God shall press them down to the pit of hell they shall be damned And Matth. 13.41 42. The Son of man shall send forth his Angels to wit at the last Judgment and they shall gather out of his kingdome all things that offend and them that do iniquity to wit all the unregenerate and shall cast them into a furnace with fire there shall be weeping and gnashing of teeth And Rev. 21.8 But the fearful and unbelieving and the abominable and murderers and whoremongers and Socerers and Idolaters and all lyars shall have their part in the Lake which burneth with fire and brimstone which is the second death that is to say whosoever they be that have sin unmortified in them as every one in the estate of nature hath shall be damned that is to say so living and so dying shall be damned Now we come to the Reasons of the Point Reas 1. The unregenerate person is a sinner and that divers wayes Rom. 6.23 Now the wages of sin is death to wit eternal Reason 2. The unregenerate person stands upon his owne bottome is under the curse and so is to satisfie Gods Justice in his own person living and dying in that estate hath no benefit by Christs Satisfaction and Intercession Galatians 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them that is Cursed is every one that keeps not the whole Law either by himself or by another to wit Christ It is true the Regenerate and such as are in Christ fulfil the Law in Christ Christs obedience passive and active being theirs by imputation and so freed from the Curse Rom. 8.1 There is no condemnation to them that are in Christ Jesus but the unregenerate are under the Curse the principal part whereof is eternal death and damnation The Curse doth not only contain all the miseries of this life inward and outward besides the separation both of soul and body by corporal death in the end but likewise eternal death and damnation in the world to come The soul when by corporal death it goes out of the body being pressed downe to hell by the wrath of God and at the day of Judgment when both are conjoyned both to be punished according to the particulars aforesaid Reas 3. The consciences of the unregenerate sometimes even in this world tell them no less then the Point comes unto witness Cain Abitophel and Judas When the Lord at any time even in this life is pleased to awaken and wound the consciences of the unregenerate the very flashes of hell fire doth appear in them Now we come to answer two Objections and so to the Uses Obj. 1. But may some men say If the bodies of the unregenerate shal be raised up at the last day and their souls and bodies again conjoined and both to continue for ever why is not their condition future rather called eternal life then eternal death Ans Because that life which is called theirs then is most miserable death and doth not deserve to be called life Ob. 2. But how can it stand with Gods justice to punish temporal offence with eternal punishment Answ 1. Because sin is an offence against an Infinite God and so doth deserve eternal punishment 2. Did the unregenerate person live eternally in this world he would sin eternally 3. The unregenerate damned in hell do not cease to sin I do not say they commit Murder Adultery and such like sins but continue in unbelief impenitency blasphemy c. Now to the Uses Vse 1. To reprove divers persons 1. Such as in their Conference and Discourse do use this imprecation That if this and that be not true which they affirm they wish they might be damned But do those persons consider what damnation is of which they speak so lightly 2. To reprove such as are offended at Gods Ministers for preaching of damnation Do not many of their people remain and continue unregenerate in the state of nature and doth not eternal damnation belong to such Why then should they not preach in this manner unto them for the awaking and rowzing of them up Must not a Minister deal faithfully with his people See what Balaam a false Prophet saith to a King Num. 24.13 If Balak would give me his house full of Silver and Gold I cannot go beyond the commandment of the Lord to do either good or bad of my own mind but what the Lord saith that will I speak If the Lord say in his Word that those that live and dye in the estate of nature must be damned how can the Minister if he would be found faithful either to his Master or people conceal it Joseph did not only tell the Butler the meaning of his dream but likewise the Baker the meaning of his Gen. 40.19 Yet within three dayes shall Pharaoh lift up thy head from off thee shal hang thee on a tree and the birds shal eat thy flesh from off thee And the Butler afterwards relating this to Pharaoh upon occasion Gen. 41.13 And it came to pass saith he as he interpreted to us so it was me he restored to my Office and him that is to say the chief Baker he hanged And is not this that which the Apostle Paul cals upon Timothy for 2 Tim. 2.15 Study to shew thy self approved unto God a work man that needeth not be ashamed rightly dividing the word of truth Do not we rightly divide the word of truth when we preach salvation to the Regenerate and damnation to the Ungenerate 3. To reprove all such as neglect the means whereby they might be brought out of the estate of nature to which eternal damnation belongs No better means to prepare for this business then a
towards us in that while we were yet sinners Christ dyed for us And so 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be a Propitiation for our sins 3. The great love that was in Christ himself unto the Elect Gal. 2.20 I live by the faith of the Son of God saith the Apostle Paul who loved me and gave himself for me And Eph. 5.2 Walk in love as Christ also hath loved us and given himself for us And so verse 25. Husbands love your wives even as Christ also loved the Church and gave himself for it The instrumental Causes were Satan Judas the High Priests the Jewes in general Pilate and the Roman Souldiers But these Instruments neither to be commended nor excused in this business they having their own wicked and malicious ends Quest 5 Now we come to the fifth question To what end Christ suffered Answ The principal and next to Gods glory was to merit for the Elect remission of sins and freedome from punishment Coll. 1.14 In whom we have redemption through his blood even the forgiveness of sins And Gal. 3.13 Christ hath redeemed us from the Curse of the Law We must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publick person he being our Pledge and Surety as he is called Heb. 7.22 And whatsoever he suffered he suffered for us as Rom. 4.25 Who was delivered for our offences that is to say to death And 1 Cor. 15.3 Christ dyed for our sinnes And 1 Pet. 2.24 very comfortably Who his own self bare our sins in his own body on the tree And hence it is that he is said to be made sin for us 2 Cor. 5.21 and a Curse for us Galatians 3.13 Here take we notice of the difference between the sufferings of Christ and the sufferings of Martyrs 1. Christs sufferings were an acursed punishment The sufferings of Martyrs are onely Chastisements or Tryals 2. Christs sufferings were Meritorious so are not the sufferings of Martyrs but a duty and debt There be other ends of Christs Passive obedience as the mortifying of sin in the Elect Rom. 6.6 Knowing this that our old man is Crucified with him that the body of sinne might be destroyed that henceforth we should not serve sinne And the giving of them an example of suffering patiently 1 Peter 2.21 Christ suffered for us leaving us an example that we should follow his steps Thus we have the five Questions answered Now we come to the Uses Vse 1. To inform us and that divers wayes 1. To let us see into the fierceness of Gods Wrath and wonderful Justice against sinne when nothing could expiate it but the death of his Sonne when nothing could satisfie for it but the blood of the Lord Jesus what think we then of those that make nothing of sinne do not account it to be of an horrible and accursed nature 2. See we here the great love of God the Father that rather then we should perish everlastingly his Sonne must undertake for us he must satisfie for us become sinne become a Curse for us dye the accursed death of the Cross for our sakes John 3.16 God so loved the world it cannot be expressed how much that he gave his onely begotten Sonne to dye for us In this God commendeth his love unto us as the Apostle Paul Romans 8. And in this he manifested his love unto us as the Apostle John saith 1 John 4.9 10. Herein is love indeed a miracle of love that God the Father should so love his enemies as to give his onely Sonne to dye for them Very moving is that phrase of the Apostle Paul Rom. 8.32 He that spared not his own Sonne but delivered him up for us all as though he had loved us better then his own Son As the Lord saith of Abraham Gen. 22.12 when at his command he was ready to offer up his only son Isaac Now I know that thou fearest God seeing thou hast not withheld thy sonne thy onely sonne from me So may we say of God that we know that he loved us because he hath not withheld his Son his onely Son from us but hath given him to that accursed death for our sakes 3. See we here the great love of Christ himself unto his Church that rather then she should perish he would give himself to death even the accursed death of the Cross as Gal. 1.4 Who gave himself for our sinnes which phrase intimates unto us how willingly he laid down his life for our sake Now indeed had not his death been voluntary it could not have been satisfactory But that he laid down his life willingly for us is evident by many circumstances about his death as when Peter counselled him to spare himself see what he got for his labour Matthew 16.23 Get thee behind me Satan saith Christ unto him And when Judas was ready to betray him see what our Saviour saith unto him John 13.27 That thou dost do quickly And when Judas was gone out to get company to apprehend him he went to the place he had wont to be in so as Judas might readily find him nay he met them in the mid-way that came to take him and tells them he was the Party they sought for and when they fell to the ground upon his saying I am he he would not escape from them All these particulars you may observe in the eighteenth Chapter of John Verse first c. He could have been rescued by the Angels Matth. 26.53 but would not and when by his Adversaries he was provoked to have come down from the Cross Matthew 27.42 and could have done so he would not All these circumstances let us see how willingly he laid downe his life for our sakes according to that he saith Joh. 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it down and I have power to take it again And doth not this much commend the love of Christ to us he so willingly laying down his life for us No marvel the Apostle Paul Ephes 3.19 cals this love of his a love passing knowledg Vse 2. For the great comfort and consolation of all true beleevers and that on severall cases 1. Doth their present infirmities or their ancient grievous sins stare them in the face Doth at any time the weight and butden of sin with the wrath of God due for the same oppresse them let them weigh and perpend the price of their redemption the great ransome was given for them to wit the precious blood of the Son of God as 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold but with the precious bloud of Christ A ransome invaluable and
of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs
may lose his inward peace and comfort for a time but this righteousness of his is in a sure hand and cannot be lost And thus the true Believer is in better case then Adam in his innocency he might and did lose his Righteousnesse but the Believer cannot lose his it being not in his own keeping but in the keeping of the Lord Jesus Vse 3. To exhort and that divers wayes 1. That in the case of Justification we would altogether deny our selves go out of our selves Alas look we upon our natures and upon our lives and how impure are both and therefore David Psalm 143.2 humbly prayes Enter not into judgment with thy servant for in thy sight shall no man living be justified If we be justified at all it must be by the righteousness of another by a righteousness without us the righteousness of Christ imputed unto us as the Apostle tells us 2 Corinth 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Secondly To exhort every man and woman that they would labour for a distinct knowledge of CHRIST seeing the Righteousnesse whereby we must be justified is onely in him as to know what hee suffered for us so likewise to know what hee was and did for us Thirdly To exhort every one of us that upon a sight and sense of our own defilement and impurity we would hunger and thirst after the Sanctifie of Christs humane nature and life I mean the merit of his Active obedience as our cover and righteousnesse in the sight of God These are they our Saviour pronounceth blessed Mat. 5.6 Blessed are they which do hunger and thirst after righteousnesse And take notice of the Apostle his earnest desire Phil. 39. And found in him speaking of Christ not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith Let our faith be frequently employed as in putting our sins upon him so likewise in putting his righteousnesse upon our selves 4. To exhort every man and woman that profess themselves to be justified by the righteousnesse of Christ that they would manifest as much by a holy life Justification and Sanctification being alwaies inseparable 1 Cor. 6.11 Rom. 8.1.9 Gal. 5.24 MEMBER V. Hath perfectly ANd this also take in the forme of a Doctrine Doct. The Lord Jesus is a perfect Saviour See Heb. 7.25 He is able speaking of Christ to save them to the utermost that come unto God by him But this Member and Doctrine we shall not much insist upon and yet to demonstrate it in a word or two First He saves not only some of the Elect but all the Elect Secondly He saves not only their bodies but likewise their souls Thirdly He not only saves them from some of their sins but from all their sins be they never so many or so hainous Fourthly He saves them not only from some of the evill consequents of sin but from all the evill consequents of sin as the wrath of God the curse of the Law the venome of all outward crosses the tyranny of Satan the sting of death the power of the grave and the torments of hell Fifthly He not only saves the Elect privatively but positively he hath not only merited for them remission of sins and freedome from punishment but likewise perfect righteousnesse and eternal life as lately we have heard The Ground or reason is this Reas Not only his holinesse and puritie as he was man but likewise the excellencie of his person he being God as wel as man We come to the Uses Vse 1. To confute the Doctrine of the Papists which to Christs perfect satisfaction add humane satisfactions as we must satisfie Gods justice by our temporal punishment and we must partly merit salvation our selves or the merits of other men must be made over unto us that we may be saved but we are to know a fifth wheel helpeth nothing nay troubleth not a little and so it fareth with all additions of righteousnesse joyned with Christs in matter of Justification That which is absolutely perfect is marred by adding any thing unto it Vse 2 For comfort and consolation to every wounded and penitent soul Suppose thy sins have been many and grievous the Lord Jesus is a perfect Saviour his bloud is a sufficient medicine for the curing of thy wounded conscience his righteousnesse is a perfect cover to hide thee from Gods wrath and therefore although thou seest nothing in thy self but to damn thee why yet see sufficient in the Lord Jesus to save thee rest thy soul upon this perfect Saviour and his merits nay labour with the Virgin Mary to rejoyce in him Luke 1.47 My spirit hath rejoyced in God my Saviour And thus much touching the fifth Member of the third Principle MEMBER VI. Alone by himself WHich we commend unto you in the Doctrine following Doct. The Lord Jesus is the alone Saviour So the Prophet Isaiah foretels in his person Isay 63.3 I have troden the wine-presse alone and Heb. 1.3 Who being the brightnesse of his glory and the expresse Image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majestie on high Most expresse is that in Acts 4.12 Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved And hence it is that old Simeon calls Christ Salvation it self Luke 2.30 Mine eyes have seen thy Salvation Reas 1. There is none so able he being not only Man but God Reas 2. There is none so fit he being not only God but Man Yet when we affirme the Lord Jesus Christ to be the alone Saviour we do not exclude the Father and the Holy Ghost but the creature any other creature Vse 1 To inform us touching the folly and madnesse of the Papists who trust to other Saviours All the Angels in heaven and all whom at any time their Popes have canonized for Saints which are many thousands are made Saviours by them but especially the Virgin Mary whom they call the Queen of heaven and the mother of mercie these by their intercession must merit for them Thus they joyne other saviours to this alone Saviour and so make him but half a Saviour Jer. 2.12 13. Vse 2 Is the Lord Jesus the alone Saviour this cals upon us that we would labour more and more to be accquainted with him his natures his offices his merits his benefits and upon a sight and sense of our own great misery to trust unto him and rely on him only for Justification and Salvation Thus in rejecting all but Christ this way we shall honour Christ and further this is the only way of our own happinesse And so much touching the sixth Member of the third Principle Now we come to
blind and naked Revel 3.17 The second signe is a dear love to God John 4.9 We love him because he first loved us that is because in Christ we first apprehend his love unto us when a man apprehends Gods love unto him in the Lord Jesus how he gave the Lord Jesus unto him to free him from misery and to make him eternally happy then he cannot but love the Lord again A man may receive all outward gifts from God and never love him but a man cannot receive this gift from God to wit be assured that God hath given him Christ and pardon of sinnes and eternall life in and through him but he must needs dearly love the Lord and study how to honour him and shew himself thankful unto him The third signe the apostle Paul laies us down Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Sinne doth not raigne as king in those that are united to Christ that they should obey it in the lusts thereof no their very sinful passions affections and desires are a great trouble and grief unto them as we may observe in the Apostle Pauls complaint Romans 7.24 Oh wretched man that I am who shall deliver me from the body of this death The fourth Signe 2 Corinth 5.17 If any man be in Christ he is a new creature Such as are united to Christ have a change wrought in them by the Spirit of God a change in their minds affections and conversations and hence are described Heb. 5.9 to be such as obey God The fifth Signe A special love to Christs members as they are his members 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him and the 3d chapter the 14th verse We know that we have pussed from death to life because we love the brethren 6 The last sign we now commend unto you A hearty rejoycing to see the word of God prosper and prevaile Acts 11.18 When they heard these things to wit the believing Jewes they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life And Acts 15.3 And being brought on their way to wit Paul and Barnabas they passed through Phenice and Samaria declaring the canversion of the Gentiles and they caused great joy unto all the brethren As the people of God are to pray that the word of God may have free course and be glorified 2 Thess 3.1 that is may prevaile and prosper in that that God sent it for so they cannot but rejoice when they see the fruit of their prayers this way Vse 2. To awaken the presumptuous sinner dreaming of an absolute universal Redemption Ask such how they can go on in their sins and have any peace They answer They hope well because Christ died for all But did Christ intend that his death should be effectual to all There is no question but Christs obedience Passive and Active was of infinite merit but can any apply this merit but the penitent And do not those that truly apply it labour more and more to forsake their sins even those which they have formerly taken great delight in Do we think that Christ came into the world to be a Baud to our sins nay certainly he came into the world as to satisfie for sin so to slay sin As there is a world of the Elect so there is a world of the Reprobate and of whether company are they that go on in their sins and the truth of it is the peace such have is a false peace as Isai 48.22 There is no peace saith the Lord unto the wicked no true peace and notwithstanding the peace they have now the time will come when their consciences shall roar and fly in their faces and when they shall find that their fruitlesse faith was but presumption and that true of the world which the Apostle saith of Israel Romans 9.27 Though the number of the children of Israel be as the sand of the see a remnant shall be saved and but a remnant Vse 3. For the support and comfort of all truly penitent such as see the great number and hainousnesse of their sins and the infinite wrath of God ready to seize upon them for the same let such contemplate the sufficiency of the satisfaction and remedy how the Lord Jesus hath accomplished all things needful for their salvation Do but see John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life See thou art not excepted excluded if thou dost believe suppose thy sins be never so many so grievous Isai 45.23 Rom. 3.22 23 Nay see Christs loving invitation to such as thou art Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised Nay is it not the Lords command in plain termes that thou believe in his Son John 3.23 This is his Commandment that we should believe in the name of his Son Jesus Christ Take heed thou dost not to all thy former sins add disobedience to this command for surely rebellion in this kind will exceed all thy other sins as 1 John 5.10 11. He that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son and this is the record that God hath given to us eternal life and this life is in his Son And Joh. 16.7 8 9. If I go not away the Comforter will not come unto you but if I depart I will send him unto you and when he is come he will reprove the world of sin Of sin because they believe not on me And further John 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him See Rom. 5.7 8. Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for us And Rom. 8.32 He spared not his own Son but delivered him up for us all or gave him for us all And will not we accept of this gift no more required of thee then to accept of this gift and wilt thou not Behold now is the accepted time now is the day of salvation 2 Cor. 6.2 And so far now by occasion of the third Principle PRINC IV. Quest But how maiest thou be made partaker of Christ and his benefits Answ A man of a contrite and humble spirit by faith alone apprehending and applying Christ with
Another parable spake he unto them The Kingdome of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened And so Psal 92.12 13 14. The righteous shall flourish like a Palme tree he shall grow like a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing Motive 3. If we do not grow we go back and a declining condition is very uncomfortable what with the dolours inward and the afflictions outward which attend such an estate These be the Motives Now the Means of growth that is to say some inward helps this way for as touching outward means the next Principle intreates Means 1. We must often by our faith apply Christ to Justification The more we apprehend Gods mercy in Christ unto us this way the more our hearts turn towards him in love and obedience 1 John 4.19 We love him because he first loved us And 2 Cor. 5.14 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again The more clearly we apprehend Christ our Justifyer the more we find in him to be our Sanctifyer See Eph 3.16 17 18 19. Means 2 We must often by our faith have recourse to Gods Promises in this kind The Lord hath made many gracious Promises to further us in the way of Sanctification as Hos 14.4 I will heal their backslidings And Rom 6.14 Sin shall not have dominion over you And so Mal. 4.2 Vnto you that fear my name shall the Sun of Righteousness arise with healing in his wings And ye shall go forth and grow up as calves of the stall Jer. 32.39 40. And Mat. 25.29 Vnto every one that hath shall be given and he shall have abundance Such Promises as these we must call to mind and be earnest with the Lord in Prayer to make them good unto us Branch 2. To exhort all such as are not sanctified to labor for Sanctification Motives Means Motive 1 No Sanctification no Salvation Heb. 12.14 Without holiness no man shall see the Lord And Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the kingdome of heaven and the Scribes and Pharisees were men very civil 2 By Sanctification we shall conforme to the holy God have his special image upon us which we had and lost in Adam Ephes 4.24 3 Sanctification is the end of our Election Redemption and Vocation The end of our Election Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy The end of our Redemption Tit. 2.14 Who gave himself for us that he should redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The end of our Vocation 1 Cor 1.2 Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints 4 Sanctification is not the least part of glory and eternal felicity 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory that is from one degree of grace to another even as by the Spirit of the Lord. 5 Where there is not Sanctification there can be no true faith and if no true faith why then no Justification nor Adoption These the Motives to Sanctification Now the Means or inward helps for as touching the outward means the next Principle acquaints Sanctification we know consists of Mortification and Vivification 1 Touching Mortification 1 Weigh and perpend that either sin must die or the sinner must die eternally Rom. 8.13 If ye live after the flesh that is if sin be not mortified in you ye shall die that is to say eternally 2 Weigh and consider the great love of God in giving his Son to dye for sinners John 3.16 and wilt not thou shew love to him again by fighting against sin which he hates 3 Weigh and perpend the great love of Christ who willingly underwent that accursed death of the Cross for thy sins Now wilt thou nourish that which cost him his life Then as touching Vivification the other part of Sanctification weigh and perpend Christs Resurrection 1 The efficient cause of it to wit the Spirit of God And thus think with thy self If the same Spirit which raised up Christ from the dead dwell in me he shall raise up my soul from the death of sin to the life of grace as Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you and as their mortal bodies at the last day why so their souls in this world 2 Meditate upon the end of Christs Resurrection which was that death might no more have dominion over him but that he might for ever live to God which should be thy study and endeavour even to live to God in a life of holiness and Righteousnesse See Rom. 6.9 10 11. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him for in that he died he died unto sin once but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 3 Meditate upon the consequents of Christs Resurrection to wit his Ascension into heaven and his sitting at the Fathers right hand So shouldst thou labour to have thy affections above and thy conversation in heaven Colos 3.1 2. If ye then he risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections on things above not on things on the earth And so the Apostle professeth of himselfe Philippians 3.20 Our Conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ And thus much touching the fourth Principle PRINC V. Quest What are the ordinary or usual means for obtaining of faith Answ Faith cometh only by the preaching of the Word and increaseth daily by it as also by the administration of the Sacraments and Prayer MEMB. 1. Faith cometh only by the preaching of the Word and increaseth daily by it THE fifth Principle acquaints us with the ordinary outward Means whereby faith is obtained and encreased And first the Catechisme makes known unto us the ordinary outward Means whereby faith is obtained Faith cometh only by the preaching of the word And this passage of the first Member we commend to your consideration
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt
in this kind I mean by Place the Climate or Situation Ask the fields and possessions and how many names have they changed In former Ages they were said to be such a mans then his afterwards anothers now they are said to be this mans and in short time to come they shall be called I cannot tell whose fields and possessions Hence it was that Hormisda did so answer Constantine the Great who telling him of the beauty of Rome the stately buildings that were there the goodly Statues and sumptuous Temples saith he to Hormisda Dost thou think there is such a City again in all the world To which Hormisda replyes Surely there is none comparable unto it yet hath it one thing common with all other Cityes men dye there as they dye in other places Lastly Neither is it Grace is it holiness that can exempt in this kind Envious Cain dyed so did righteous Abel Abimelech the Infidel dyed so did Abraham the Father of the faithful Ishmael the son of the Bond woman dyed so did Isaac the son of the Free-woman Esau whom God hated dyed so did Jacob whom God loved Incestuous Amnon dyed so did chast Joseph railing Rabshakek dyed so did praying Hezekiah wicked Saul dyed so did good Jehoshaphat Hard-hearted Pharaoh dyed so did tender-hearted Josiah Simon the Sorcerer dyed so did Simon the Apostle And thus touching the truth of the point in hand we have consulted with experience Now in the third place we come to the Reasons Reas 1. Is taken from Gods Decree It is a Statute enacted in the highest Court the Court of Heaven that man should once dye and therefore an unrepealable Statute a Statute that cannot be revers'd to this purpose see Hebrews 9.27 Job 7.1 and 14.5 14. Reas 2. Is taken from the matter whereof all men are made I mean their bodyes to wit Earth Gen. 3.19 2 Cor. 5.1 Some are more painted then other some but all earthen vesseâ—s some more clear then other some but all glasses all built of earth and born of women and so must dye Reas 3. Because every man and woman hath that in them which is the cause of death to wit sin it is that which is as poyson in the spirits and as rottenness in the bones sin brought in death even Christ himself although he did never sin yet because he became our Surety stood guilty of our sin death seiz'd upon him Now we come to answer some objections and then to the Uses Object 1. But we read of some persons of some particular men that did not dye as Enoch Gen. 5.24 Heb. 11.5 and Elijah 2 Kings 2.11 Answ 1. Particular and extraordinary examples do not frustrate general Rules 2. The persons forementioned had that which to them was in stead of death to wit a change Although they did not dye after the manner of other men yet it was with them as it shall be with those who shall be found alive at Christs second comming 1 Cor. 15.51 52. they shall have a sudden and almost unperceivable change which to them shall be in stead of death Object 2. There is a promise made John 11.26 that those that believe in Christ shall never dye Answ The meaning is Eternally the true Believer shall not dye eternally And for corporal death the nature of it is altered the sting of it is taken away to such a party 1 Cor. 15.55 Now to the Uses Vse 1. For Reprehension and it consists of divers Members or Branches 1. To reprove all such as immoderately and excessively mourn for their deceased friends death being the common condition of all men This was Davids failing he exceeded went over in passion when newes was brought unto him of the death of his son Absalom 2 Sam. 18.33 Although somewhat he might be excused because his son dyed so doubtfully as touching his future estate which no question did aggravate Davids sorrow for then indeed have we the most cause to sorrow and mourn when our Children Kindred and Friends are taken away by death in the act of sin or before ever they began to dye to sin yet in this case did Aaron quietly and patiently submit unto Gods disposing hand Levit. 10.3 And David himself another Child of his dying of whom he had more hope and better assurance carries the matter a great deal more patiently and chearfully 2 Sam. 12.22 23. Nay Job 1.21 Indeed many their Friends Kindred Children dying doubtfully in regard of their future condition have great cause to mourn because they themselves gave them no better example gave them no more instruction to further them in religious wayes And so divers that have had religious friends taken from them by death have great cause to mourn because they made no better use of their good example and holy society when they enjoyed them 2. To reprove such as offend in the other extreme see their husbands wives children kindred nay hundreds taken away by death but little lay it to heart do not make a serious Application of it to themselves contrary to that Eccles 7.2 Alas many are like Stocks and Blocks who when they see this party and that dye nay multitudes before their eyes do not say within themselves my turn will come ere long the time is approaching when I and my outward estate must be parted when I and my friends must be parted when my soul and body must be parted and so labour more and more to fit themselves for death imitating Moses who observing many in the Wilderness to be taken away by death cryes out O teach us to number our dayes c. Psal 90.12 Nay although they see divers of the godly taken away by death which is ever a forerunner of wrath and judgement yet do not lay it to heart as befits them See Isaiah 57.1 3. To reprove all those that wholly or for the most part do set their love and liking upon the things of this world prosecute and pursue outward things as though they were alwayes to enjoy them not weighing the point in hand neither the uncertain circumstances that attend this certainty time place and manner As for the time no man knoweth when he shall dye in the night or in the day in winter or in summer in youth or in his latter age And so for piace no man knows where he shall dye whether at home or abroad in his bed or in the field in the Market or in the Church And so for the manner or kind of death no man knows how he shall dye whether suddenly or by a lingring sickness whether by a violent hand or by a natural course And yet to see how men and women heap up this thick clay vehemently labour to feather their nests here in the world and the Psalmist gives the reason Psal 49.11 And so the Prophet Isaiah Isaiah 28.15 And we may observe no less in that fool Luke 12.20 Whereas on the contrary men and women should imitate Job ch 14.14 and be
been to exhort every one of us much to think and often to meditate and that seriously upon our own death which as you may perceive will not be a little advantageous in our Christian course 2. The second part or branch of this Use is to exhort us every one of us seeing death is unavoidable cannot be avoided that we would labour to prepare and fit our selves for death But before we come to hold forth the means we will propound some Motives Motive 1. Now the first Motive we have in the Doctrine it felf death is unavoidable Motive 2. This is the main errand of our life God did not send us into this world to sin and â—o glut our selves with the creature but to bring him some honour and then to dye The Factor is not imployed to take his pleasure abroad but to negotiate for his Master and then to return home Motive 3. Death is but once and that stands in need to be well done which can be but once done Heb. 9.27 once and no more An Hour-glass when it is run out may be turn'd again but in this case it is otherwise Motive 4. When death hath done with thee then God will begin with thee Thou must once dye and after this come to judgement Heb. 9.27 Then no more praying no more fasting no more any Prophet to come unto thee in the Name of the Lord thou shalt not lye a few years in flames of wrath and then get leave to come out that thou mayest amend thy life Oh no! if once there for ever there Motive 5. Lastly consider with thy self it will be as much as thou canst do to do the work of death therefore prepare and get all thy other work done before Then haply thy friends about thee loath to part with thee and thou with them will disquiet thee extremity of pain will be upon thee and perplex thee Satan busie with thee thy conscience active and stirring It is no little no easie work to do the work of death Thus much for the Motives Now to come to the Means whereby to prepare and fit our selves for death Means 1. We must make sure to repent of all our known sins that is call them to mind unfainedly bewail them heartily confess them earhestly crave pardon of them purposing by Gods help to forsake them all Such as dye impenitently dye in their sins and that is a woful and a lamentable dying as our Saviour tels the Jewes John 8.21 24. Means 2. We must make sure of Christ that Christ is ours that we are clothed with his Righteousness 1 Cor. 15.56 57. If thou hast got Christ into thine armes by faith thou may'st boldly look death in the face Rom. 8.36 37. Phil 1.21 Having a good Christ thou may'st be confident of a good death Luke 2.28 c. Means 3. If we would be sitted and prepared for death we must make sure to have renewed natures such being onely fitted for the Bridegrooms coming as have Oyl in their Lamps An outward prosession will not serve the turn unless we have that we make profession of See Revel 20.6 and Revel 22.17 The Spirit and the Bride say Come If a man have got the Spirit the sanctifying graces of Gods Spirit into his soul to beautifie it as the Bride is with her Ornaments why then he may say to Death Come and to Christ Come Lord Jesus come quickly Means 4. That we may be prepared for death we must learn to bear and that willingly and patiently the crosses and troubles wherewith the Lord is pleased daily to exercise us see Matth. 10.37 38. Luke 9.23 And so the Apostle saith of himself 1 Cor. 15.31 that he did dye daily his meaning is that by his patient and willing bearing of those daily crosses he was subject unto he learned every day to dye So think with thy self If I cannot endure a little how shall I endure more If I cannot endure a light cross a small affliction how shall I bear the pangs of death when they come As Agamemnon first overcame the Lacedaemonians by wrastling and then by fighting And Bilney the Martyr first burned his finger in the Candle that after he might the better endure the burning of his whole body at the stake Means 5. We must labour for heavenly-mindedness sit loose to the creature have in us a holy indifferency concerning all things sublunary That which the Apostle saith of the love of money 1 Tim. 6.10 that it is The root of all evil and the cause why many are even pierced thorow with many sorrowes the truth whereof is never more seen then on their death-beds may be likewise said of the love of any other worldly thing the over-love which is the Apostles meaning in the place cited and therefore the counsel is good Psalm 62.10 Matthew 6.19 and 1 Cor. 7.29 c. Means 6. If we would be preprared and fitted for death we must walk sincerely Prov. 10.9 2 Kings 20.3 Means 7. If we would be prepared for death we must walk fruitfully Eccles 9.10 Galatians 6.10 1 Timothy 6.17 c. Luke 16.9 Means 8. Lastly such as have Families and outward estates that they may be the better â—â—â— pared for death should set them in order Isaih 38.1 And although I mention this the last to do this before sickness in time of health will be great wisdome By doing this they will not dye more quickly but more quietâ—y And thus now we have done with the second branch of this Use 3. The third branch of this Use is to exhort so many as are in some good measure prepared for death although the Doctrine contain a most certain truth yet not to be dâ—smayed nor too much discouraged and this upon the grounds following 1. Because it must be but once done Heb. 9.27 Let me dye saith Seneca a heathen man and what hurt comes by that I can be bound no more I can be sick no more I can dye no more 2. Because death is a conquered enemy Christ overcame this enemy and not onely for himself but for all his Isaiah 25 8. Hos 13.14 1 Cor. 15.57 3. Because this battel being fought we shall be freed from that which hath troubled us all our life long to wit sin Death is the Funeral of our vices and the Resurrection of our graces Death was the daughter of sin and in death shall that be fulfilled The daughter shall destroy the Mother 4. Because then they shall be freed from all their toyl and labours It is a difficult thing to pray the execution of the particular calling not easie but see Revelations 14.13 5. Because then immediately after this battel fought they go to God ever to be with him and to have a Crown of glory put upon their heads by him 1 Thess 4.17 2 Tim. 4 8. 6. And lastly because divers of Gods people heretofore were so far from fearing of death as that they desired it Gen. 49.18 Luke 2.28 c. Rom. 7.24
Philip. 1.21 23. And thus now we have done with the Common-place implyed in the sixth Principle to wit Death NOw we come to the second Head or Common place to wit the general Resurrection and receive it in this Doctrine Doct. It is a most certain truth that there shall be a general Resurrection That all the dead shall rise again with their own bodies at the last day The Scriptures are very clear and evident in this point See Job 19.25 26 27. Isaiah 26.19 John 5.28 29. Acts 24.15 The Grounds and Reasons of the Doctrine And first we will lay you down Reasons why the bodies of the godly must be raised again at the last day and then why the bodies of the wicked must be then raised Reasons why the bodies of the godly must be raised again at the last day Reas 1. Because the Lord is their God is in Covenant with the godly in Covenant with the whole man not onely soul but body This is our Saviours Argument to the Sadduces who denied the Resurrection Mat. 22.31 32. As touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Our Saviours meaning is this The God of Heaven speaking to Moses Exod. 3.9 of Abraham Isaac and Jacob who being in Covenant with God but all dead long before the Lord then spake unto Moses yet speaks of them as alive thereby intimating the Resurrection of their bodies that their dead bodies should be raised again at the last day and if their bodies why then the dead bodies of all that are in Covenant with God Reas 2 Christ himself hath undertaken this to wit to raise up the dead bodies of all his at the last day John 6.39 And is not this an easie thing with him he being not only man but God See Mat. 22.29 Phil. 3.20 21. Reas 3. Christ is risen therefore the dead bodies of all the godly shall rise again at the last day This is a true and sure consequence for 1. Christ rose again that he might raise them 2. Christ is their Head and they his Members seeing then Christ their Head is risen they also his Members doubtless shall rise for the glory of the head requires this that he have his members sutable and in like condition with himself 3. The same Spirit is in them which is in Christ raised he joyneth and uniteth them with Christ and worketh the same in them which he doth in Christ But he hath raised Christ therefore he will raise them Reas 4. To this end the bodies of the Elect were made that in them as Temples the Holy Ghost might dwell for ever therefore their bodies shall rise again at the last day and live for ever Reas 5. This great truth denied that the bodies of the godly shall be raised again at the last day overturns all Religion 1 Cor. 15.12 unto the nineteenth Thus you see the Reasons why the bodies of the godly must be raised again at the last day Now we come to lay you down the Reasons why the bodies of the wicked must be raised Reas 1. Because the Scripture delivers this in plain and express termes 3 Cor. 5.10 John 5.28 29. Acts 24.15 Reas 2. The threatnings and comminations that lie against the wicked Matth. 10.28 Mark 9.43 and so to verse 49. besides divers other places Reas 3. The Justice of God requires this The wicked do not onely sin in soul but in body therefore their bodies must be raised again at the last day that so they may be punished in both Thus you see that not only the dead bodies of the godly shall be raised again at the last day but also the dead bodies of the wicked Yet observe with a double difference 1. In regard of the efficient 2. In regard of the final cause The bodies of the godly shall rise by the power of Christ their Head the bodies of the wicked by the power of Christ their Judge The bodies of the godly shall rise to eternal glory the bodies of the wicked to eternal condemnation For the further opening of this Doctrine we intend 1. To answer some objections 2. In brief to lay before you the manner or method of the general Resurrection 3. And lastly the Uses First to answer some objections Object 1. From Eccles 3.19.20 Answ 1. Solomon doth not speak here in his own person but in the person of an Epicure or Atheist 2. Suppose Solomon do here deliver his own judgement he speaks nothing here of the estate after death but onely delivers thus much That as beasts dye so men dye the one as wel as the other Object 2. From 1 Cor. 15.50 Answ By flesh and blood here we are not to understand the body simply but as it is cloathed with sin and corruption and so indeed it shall not inherit the Kingdom of God but as it is immortal and glorious it shall Object 3. From 1 Cor. 15.44 So then it may seem our bodies at the last day shall rise Spiritual bodies and not consisting of flesh and blood Answ The Apostle doth explain himself verse 53. There shall not be a change in substance but in quality The bodies of the godly shall then be immortal incorruptible not needing means of corporal nourishment nor subject to infirmities but nimble strong and impassible void of all deformity and uncomliness of perfect stature glorious c. The bodies of the wicked then shall be immortal also and incorruptible but passible to endure the punishment inflicted upon them Object 4. That bodies resolved to dust and ashes should rise again is not this impossible Answ Luke 18.27 Gen. 18.14 Luke 1.37 The Almighty God that made all things of nothing is not he able to restore the body although turned to dust burnt to ashes or devoured by wild beasts The manner of the Resurrection The next thing we promised is to lay forth in brief the manner or method of the genâ—ral Resurrection 1. In the first place when the last day of the world is come Christ on a sudden in the same visible form he went to heaven will come in the Clouds with his Angels and the souls of his Saints departed Acts 1.11 Judges 14.15 2. The Trumpet of God shall then sound the voyce of the Arch-angel shall then be heard Christ shall command and call upon the dead to rise and come to judgement 1 Thess 4.16 John 5. 28 29. 3. Immediately presently upon this the souls of all the godly deceased shall enâ—er into their bodies and then their bodies rise to life eternal and so the souls of all the wicked deceased shall return into their bodies and then their bodies rise to eternal condemnation John 5.28 29. 4. Such as shall then be alive shall have a change on a sudden in stead of death and Resurrection 1 Cor.
15.51 52. 5. The Angels shall then gather the Elect and chase in the Reprobates from the four Windâ—s of heaven and present them before Christ Matth. 24.31 and 25.31 32. Now we come to the last thing the Uses Vse 1. For Confutation 1. To confute as the old Sadduces so the Atheists of our time who imagine the soul to dye with the body and so an end of both That this was the opinion of the Sadduces see Mat. 22.23 Acts 23.8 That this is the opinion of the Atheists of our time is very evident by their lives and conversations 2. To confute such as not distinguishing betwixt a Spiritual and corporal Resurrection do deny that the body shall rise again at the last day They confess the soul to be immortal but they acknowledge no other Resurrection but Regeneration the souls rising from the death of sin to the life of grace the bodies Resurrection they utterly deny Of this wicked opinion Hymeneus and Philetus seem to have been the Authors 2 Tim. 2.18 3. To confute the Anabaptists who deny that the very self-same bodies which we now have shall rise again but affirm that God at Christs second coming will make new bodies new bodies not onely in regard of quality but in regard of substance Vse 2. For Terrour to all such as live and dye in their sinnes as live and dye unrepentant Consider that even that body which thou hast used as a weapon and instrument to pride to swearing to prophaning of the Lords day to drunkenness uncleanness lying and the like shall rise again And as thou hast done in it that which thou shouldest not so thou shalt receive in it that which thou wouldest not that hand those feet those adulterous eyes that blaspheming tongue shall rise again to receive condign punishment thou shalt no sooner peep out of thy grave but thou shalt see him come to judge thee whom thou hast pierced dispised disobeyed If the wicked might cease to be after this life and dye as the beast doth O then it would be well with them because then there would be an end of their misery but the wicked must after this life rise again to condemnation which is the accomplishment of their eternal woe and wretchedness A ruful and doleful case to consider and yet it is the condition of all impenitent sinners If a man were bidden to go to bed that after he had slept and was risen again he might go to execution it would make his heart to ake within him yet this nay a thousand times worse is the state of all impenitent sinners they must sleep a while in the grave and then rise again that a second death may be inflicted upon them both in body and soul which is the suffering of the full Wrath of God both in body and soul eternally The case being thus that counsel of the Apostle Peter would be considered of by the wicked and before it be too late Acts 3.19 Vse 3. For Comfort and Consolation to all the godly The Apostle Paul traversing this Doctrine of the bodies Resurrection 1 Thess 4.13 c. observe his close verse 18. Although the dayes of this life be dayes of woe and misery yet the day of the Resurrection shall be unto all the godly a time of refreshing and felicity Acts 3.19 Those hands that have been lfted up in prayer and stretched out to relieve the poor Saints those feet that have been forward to go to Sermons those eyes that have wept for the sins of the times but first and principally for thine own sinnes that have wept again and again for the offence of a good and gracious God that tongue which hath glorified God that body which hath suffered for Christ shall rise again to be partaker of all his glory Upon this ground the godly heretofore in their greatest miseries have comforted themselves See Job 19.25 26 27. and Isaiah 26.19 This was the comfort of the poor Jewes under Antiochus Epiphanes they looked for a better Resurrection the remembrance whereof was as sugar to relish the bitterness of the Cross Heb. 11.35 Nay upon this ground see the Apostle Paul triumphing over death 1 Cor. 15.55 56 57. And see what he saith Phil. 3.21 Six things shall befal the body of the godly at that day 1. Immortality so as they can never dye again 1 Cor. 15.53 2. Incorruptibleness they shall never be inclined to putrifaction or any corruption 1 Cor. 15.53 3. Spiritualness 1 Cor. 15.44 and that in divers respects 1. Because they shall be possessed fully by the Spirit of God so as they shall be both governed by the Spirit and be subject to the Spirit wholly 2. Because they shall live as the Angels in Heaven do without meat or raiment or any other bodily helps or sustenance 3. Because they shall be for nimbleness as it were spirits 4. The fourth thing that shall befal the bodies of the godly at that day is Power for of bodies full of weakness and subject to many calamities and distresses and paines they shall be raised in power that is strong able and impassible 5. Perfection for they shall be free from deformity unhandsomness lameness c. and become most beautiful and comely neither infancy nor old age hindring them but shall appear in full age and beauty 6. Shining and Splendor as the sun or stars in the Firmament the body being cloathed with a Celestiâ—l glory and Divine light Dan. 12.3 Matth. 13.43 Thus much for the Use of Consolation Vse 4. For Instruction or to point out unto us divers duties 1. If we believe the Resurrection of the body we must be moderate in mourning for our Christian friends deceased Our Saviour Christ did weep for Lazarus And when Stephen was stoned to death some that feared God buried him and made great lamentation for him and therefore mourning for the dead is not altogether unlawful yet remember we must what the Apostle saith to the Thessalonians 1 Thess 4.13 2. This Doctrine of the Resurrection should teach us to have the very body in honour and not to transgress against it Seeing our bodies must be raised again at the last day we must take heed of polluting and defiling them by Gluttony Drunkenness Uncleanness and the like 1 Cor. 6.13 14. 1 Thess 4.3 4. 2 Cor. 7.1 Rom. 12.1 3. The consideration of this great work of the Resurrection of our bodies should teach us to trust God in other matters and believe his Promises though there be never so great unlikelihood of the accomplishment in respect of the outward means and appearance Rom. 4.17 to the 22. 4. We should be very careful to get assurance that our bodies shall rise gloriously have a glorious Resurrection And that we may be assured we must make sure of a justifying faith such a faith as will rightly apprehend and lay hold on him who is the Resurrection and the life John 11.25 And then we must make sure of the first Resurrection not
them from darkness to light and from the power of Satan unto God intimating that being in the estate of nature they were the slaves of the Divel under his dominion and so Col. 1.13 Who hath delivered us from the power of darkness that is to say from the power of Satan as though he and the Collossians had been under Satans dominion so long as they were in the estate of nature And 2 Tim. 2.26 And that they may recover themselves speaking of the unregenerate out of the snare of the Divel who are taken captive by him at his will And do but see one place more Ephes 2.1 2. And you hath he quickned who were dead in trespasses and sins wherein in times past ye walked according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience that is to say as the Master of the Shop in his Shop commanding and ruling therein The Truth of this Point may be maintained by divers Arguments Reas 1. Every man and so every woman is either Gods servant or the Divels slave but the unregenerate are not Gods servants It is true they owe God service and obedience but they have no mind no will unto it as our Saviour tells the Jewes Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee How often would I have gathered thy children together even as a hen gathereth her chicken under wings and ye would not And so the Apostle Rom. 6.20 When ye were the servants of sin ye were free from righteousness that is when ye were in the estate of nature there was not the least desire or motion in you to holy obedience And do but try those that are in the estate of nature even with the outward Service of God as Prayer reading of the Word hearing of Sermons conversing with the Godly sanctifying of the Sabbath O how irksome and burdensome are these things unto them you seem to kill them when you put these things upon them They cannot they will not hold to these Religious courses constantly they will find some way or other to shift themselves from those as they hold them intollerable burdens And thus we see the unregenerate are not Gods servants and therefore it followes that they are the Divels slaves Reas 2. Every one in the estate of corrupt nature is the servant of sin and so must needs be the slave of the Divel These two are subordinate the one to the other sin being the Divels baud or Broker preferring men and women to his service Now that every unregenerate person is the servant of sin do but see what our Saviour saith Joh. 8.34 Verily verily I say unto you whosoever committeth sin is the servant of sin that is to say committeth sin as the unregenerate goes on in the practice of sin impenitently and so the Apostle Rom. 6.17 But God be thanked ye were the servants of sin meaning when they were in the estate of nature but when he writ this Epistle taking notice of a change wrought in them he thanketh God And so ver 20. When ye were the servants of sin which as though the Apostle should say you were when you were in the estate of nature Thus we see the unregenerate are the servants of sin and so consequently the slaves of the Divel Reas 5. The unregenerate although they owe no service to the Divel why yet they willingly and readily subject themselves unto him and obey him John 8.44 Ye are of your father the Divel and the lusts of your father ye will do saith our Saviour to the Jews And hence it is that he calls Satan the Prince of this world John 12.31 and 16.11 And so the Apostle Paul Ephes 6.12 The ruler of the darkness of this world to wit of the unregenerate And 2 Cor. 4.4 The god of this world And it is a wonder to behold and observe how chearfully the unregenerate serve the Divel yea many times when great difficulty nay visible danger is in the way If he command the Drunkard he riseth early in the morning to follow after drunkenness If he command the Adulterer he watcheth his opportunities although never so inconvenient unto the health of his body If he command the Covetous person he will accomplish his worldly project or else it shall cost him his life Who riseth so early as the Drunkard and sits up so late Who walks so many dark nights as the Adulterer Who endures so many Tempests as the Pirat Who adventures on so many dangers as Theeves and Robbers Thus we see the unregenerate are the Divels slaves because of their willing obedience and subjection to him Reas 4. That the unregenerate are the slaves of the Divel is evident by their reward in this life and the life to come In this life besides many outward judgements upon them divers times terrors of conscience and fear of hell fire as the unregenerate are described Heb. 2.15 to be such as through the fear of death that is to say death eternal are all their life time subject to bondage And in the life to come to condemnation Rom. 6.23 The wages of sin is death to wit eternal And so of Satan He will promise great matters to men and women but he is a Deluder and a Lyar. He told our first Parents obeying him they should become as gods but in their woful experience they found the clean contrary And so he suggested to our Saviour Matth. 4.8 9. that if he would fall down and worship him what he would do for him but had our Saviour trusted him he had been deceived The truth of it is he deceives all that trust him Witness his principal slaves Witches and Wizards unto whom he promiseth much Wealth and Riches but where is the Wealth of such when they dye Thus we see by the woful reward of the unregenerate in this life and the life to come that they are the slaves of the Divel Reas 5. That the unregenerate are the slaves of the Divel is plain because the Lord as the punishment of sin hath given them over unto his dominion and government even as he gave the rebellious Israelites often into the hands of cruel Tyrants We all in Adams loynes making choice of this Master rather chusing to obey Satan then God was it not just with the Lord to give us up unto his Regiment And so the Unregenerate continually delighting more in the service of Satan then in the service of God is it not just with God to leave them in his hands to be slaves to him whose service they so delight in It is true Satan hath no power but what Gods permits But how just is it with God to give up such unto his dominion as are Rebels to his Majesty Now for the further illustration of this point we come to answer some objections 2 To shew the greatnesse and
humane nature was made and for the guilt of Adams fall it did not belong unto him he not coming from Adam by natural generation but by a miraculous Conception Nay further in his Conception and Birth his humane nature was not only free from sin but withal inriched and filled with Grace and holiness and that in greater measure then all men and Angels as John 1.14 The Evangelist speaking of him and according to his humane nature saith he was full of Grace and in chap. 3. ver 34. God giveth not the Spirit by measure unto him that is to say he gave it unto him in an abundant measure and yet the Holiness of Christ as man is not infinite but finite there being this difference betwixt his Righteousness as he is God and his righteousness as he is man His righteousness as he is God being infinite and uncreated his Righteousness as he is man being finite and created Thus we see even as Christ was man he was righteous in his Birth and Conception 2. As he was man he was righteous likewise in his Life and Conversation his whole course of life being conformable to the absolute Righteousness of the Law as 1 Pet. 2.22 Who did no sin speaking of Christ neither was guile found in his mouth And John 8.29 He that hath sent me is with me the Father hath not left me alone for I do always those things which please him The Point being thus maintained we come to answer two Questions 1. To what end was Christs Active obedience the Righteousness of his Humane Nature and the Righteousness of his Life 2. If perfect Righteousness and eternal life be merited by Christs Active obedience how comes it to pass that the Scriptures speak so little of this kind of obedience and so much of his Passive Quest 1. To what end was Christs Active obedience the Righteousness of his humane nature and the Righteousness of his life Ans The principal end next to Gods glory was to merit for the Elect perfect Righteousness and eternal Salvation As we must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publike person he being our Surety and pledge so we must conceive of the Righteousness of his humane nature and life his Active obedience it was not for himselfe but for us as Isai 9.6 Vnto us a child is born and Rom. 8.2 3 4. which place is to be understood of the perfect righteousness of Christs humane nature imputed to all true Believers he so meriting a cover for their corrupt nature and touching the righteousness of his life that he thereby further merited for the true Believer righteousness and eternal life do but see Rom. 5.6 As by one mans disobedience to wit Adams many were made sinners so by the obedience of one to wit Christ shall many be made righteous and so in ver 17. of the same Chapter If. by one mans offence death reigned by one to wit Adam much more they which receive abundance of grace and of the gift of righteousness that is to say they who out of Gods abundant favour are justified by the righteousness aforesaid shall reign in life that is shall be saved And Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth and eternal life is a consequent of this perfect righteousness the Apostle here speaketh of We all owe the Lord a double debt 1. The debt of punishment for the breach of his Law 2. The death of obedience to wit the perfect fulfilling of the Law Now Christs Passive obedience doth discharge the former debt his Active obedience the latter by his Passive obedience he hath merited for us remission of sins and freedome from punishment and by his Active obedience he hath merited for us perfect Righteousnesse and eternal life There be other ends of Christs active obedience as the meriting for the Elect sanctifying Grace As Joh. 17.19 For their sake saith Christ I sanctifie my self that they also might be sanctified And then that he might be an example of Holiness as Matth. 11.29 Learn of me for I am meek and lowly in heart Quest 2. The second Question is If perfect righteousness and eternal life be merited for the Elect by Christs Active obedience how comes it to pass that the Scriptures speaks so little of this kind of obedience and so much of his Passive Ans 1 Because his Passive obedience was most sensible and exposed to the eyes of all 2. Because the Ceremonial Types had especially their accomplishment in it 3. Because this was the chief and principal part of his obedience 4. The Passive implies the Active Now we come to the Uses of the Point Vse 1. To abase and greatly to humble us our natures and lives being â—o stained and defiled as nothing could be a cover unto them but the righteousness of the Son of God the righteousness of all men and Angels being insufficient this way to wit to hide the filthiness of our natures and lives from the eyes of Gods Justice Oh the cause we have to lament the impurity of our natures and lives when nothing could be a Remedy for us but the Son of God must assume our nature and here in the world work righteousness for us This consideration should not a little humble us but likewise work in us a great dislike and loathing of sin and of our selves for sin Vse 2 To inform us touching the goodness of God unto us We in Adams loynes having undone our selves and lost all righteousness that the Lord should provide us a Saviour not only to merit for us remission of sins and freedom from punishment by his Passive obedience but likewise perfect righteousness and eternal salvation by his Active so as let the Justice of God be objected any way to the true Believer he hath sufficient answer in his Pledge and Surety the Lord Jesus and hence it is that the Apostle saith Rom. 10.4 Christ is the end of the Law for righteousness to every one tht believeth If the Law and Justice of God require punishment for sin and disobedience the Believer hath the death and passion of Christ to interpose if the Law and Justice of God require perfect righteousness to be justified in Gods fight and to enter heaven the true Believer may have present recourse to the holy nature and life of Christ as his cover and righteousness so as whatsoever the true Believer should be should do should suffer Christ was did and suffered And may not this greatly comfort the true Believer that the Lord hath provided such a Saviour and further that his righteousness whereby he is justified in Gods sight and must enter heaven is not in his own keeping as his first righteousness in Adam was which was quickly lost but in the keeping of the Lord Jesus and so cannot be lost The Believer may lose this and that outward thing which for the present he enjoyed or
all his merits unto himself is justified before God and sanctified MEMB. I. A man of a contrite and humble spirit NOW we come to the fourth Principle which requireth of us how a man or a woman may be made partakers of Christ and his Benefits In the first place saith the Catechism they must have contrite and humble spirits A man of a contrite and humble spirit We commend the Point unto you in the form of a Doctrine thus Doct. That a man may be partaker of Christ and his Benefits he must have a contrite and humble spirit See Isai 55.1 Ho every one that thirsteth come ye to the waters to wit to Christ and he that hath no money that is sees nothing in himselfe to trust unto and so consequently is of a humble and contrite spirit And Jerem. 50.4 In those dayes and in that time saith the Lord the children of Israel shall come they and the children of Judah together going and weeping they shall go and seek the Lord their God observe I pray you going and weeping shall seek the Lord their God as though that were the way and the onely way to find God in Christ to partake of Christ and his benefits And doth not our Saviour tell us this Matth 9.13 I am not come to call the righteous that is such as think themselves righteous but sinners to repentance to wit contrite and humble sinners to call them to a new life to partake of me and my benefits And Mat. 11.28 Come unto me saith he all ye that labour and are heavy laden and I will give you rest And hence it is that the Lord is described 2 Corinth 7.6 to be the Comforter of such as are cast down And this Doctrine the Apostle James informes us of Jam. 4.6 God resisteth the proud but giveth grace to the humble that is assures such of his favour and therefore ver 10. of the same Chapter Humble your selves saith he in the sight of the Lord and he shall lift you up And do but see that place for all Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted and to set at liberty them that are bruised Now we come to the Reasons Reas 1. Such and only such have an appetite to Christ hunger and thirst after him and his benefits Till we be sick of sin we can find no need of this Physician neither care much for him according to that Mat. 9.12 They that be whole need not a Physician but they that are sick When the fiery Serpent Numb 21.9 had bitten and stung an Israelite then he would run and make use of the Brazen Serpent but never till then Reas 2. Such and only such do prize Christ at his full value are willing to part with any thing to purchase him See what the Apostle Paul saith Philip. 3.8 9. He esteemed all things but dung in comparison of Christ and his Benefits but to make way for this observe the deep sense and feeling he had of his owne unworthinesse 1 Timoth. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom saith he I am chief Reas 3. Such and only such are made fit to receive Christ by faith and to make him their own Mark 1.15 Repent and believe the Gospel the unhumbled and unbroken-hearted sinner is altogether unfit to receive Christ and his benefits Reas 4. Such and only such truly rejoice and take comfort in Christ account him their chief Treasure and happiness Gal. 6.14 God forbid that I should glory in any thing save in the Cross of our Lord Jesus Christ that is save in the Passion and Sufferings of our Lord Jesus Christ But who was this that did thus rejoice in Christ and his Sufferings Surely it was one that had such a low opinion of himself as that Ephes 3.8 he stiles himself less then the least of all Saints But that you may further see into this weighty Doctrine we intend to answer the Questions following 1. What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits 2. Whether every man and woman that hath this contrite and humble spirit shall certainly be made partakers of Christ and his benefits 3. Whether this contrition and humiliation be wrought in the like measure in all that are made partakers of Christ and his benefits Quest 1 What that contrition and humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits Answ This contrition and humiliation contains the particulars following 1. A true and distinct sight of sin and not onely as punishment doth attend it but as it is vile and lothsome in its own nature as Ezek. 36.31 Then shall ye remember your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations 2. Unfained and sound sorrow and as for the consequent so for the cause as for punishment so for sin Acts 2.37 Now when they heard this they were pricked in the is hearts to wit that they were guilty of the death of the Lord of Life 3. A being weary of sin finding it a load and burden upon the conscience Matth. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest Our Saviour means here all that have contrite and humble spirits 4. Humble and hearty confession of sin as Luke 15.21 Father saith the Prodigal I have sinned against heaven and in thy sight and am no more worthy to be called thy son Lu. 23.40 41. 5. Earnest suit to the God of heaven for mercy as the Publicane Luke 18.13 God be merciful to me a sinner And Saul afterwards called Paul Acts 9.11 Behold he prayeth surely the three dayes he was without sight he sent up many a loud cry to heaven for mercy 6. The sixth particular This Contrition and Humiliation contains a distaste and dislike of sin as Isaiah 30.22 Ye shall defile also the covering of the graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a mensturous cloth to wit in the day of thy repentance thou shalt say unto it get thee hence And Luke 19.8 Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him four fold Thus we see now what Contrition and Humiliation is which truly and sufficiently prepares a man or a woman to be made partakers of Christ and his benefits But yet we must not think this preparatory work in the particulars aforesaid to be the same that is in the soul after
swallow up Job without cause Surely his meaning is that there was nothing in Job that was the cause whereby God was moved thus to afflict him he did not therein punish his sin there were other causes of it to wit that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever And we know what our Saviour saith to Peter John 21.18 Verily verily I say unto thee when thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall we suppose now that our Saviours meaning was thus Peter when thou comest to be old will the Lord correct thee for thy sins No the the Text cleares this in the next verse This spake he signifying by what death Peter should glorifie God And this is that which our Saviour tells his Disciples touching the man born blind John 9.3 Neither hath this man sinned nor his parents but that the works of God should be made manifest in him as though he should say neither this mans sins nor his parents were the cause why the Lord smote him with blindness but this is the cause to wit That the works of God might be made manifest in him This is the first Reason to prove that Judgments and afflictions are not punishments to all men the Lord sometimes inflicting them upon Believers without any respect at all to their sins as the cause of them The second Reason is The Judgments the Lord inflicteth upon Believers for their sins are not properly to be accounted and called punishments but fatherly chastisements and corrections only For all punishments to speak properly that God inflicteth upon any for sin are causes and fruits of his wrath wherein he seeketh not the good of the party punished but the glorifying of his own Justice upon him and the satisfying of his most righteous Law 1. But first All the afflictions of Believers are unto them Blessings and not curses Psal 94.12 Blessed is the man that is to say being a Believer whom thou chastisest O Lord and James 1.12 Blessed is the man the Believer that endureth temptation that is affliction 2. They are fruits of Gods special love to them and not of his wrath Hebr. 12.6 Whom the Lord loveth he chasteneth and Rev. 3.19 As many as I love I rebuke and chasten 3. He seeketh their good in and by these afflictions Rom. 8.28 All things work together for good even afflictions themselves unto them that love God And 1 Cor. 11.32 But when we are judged that is afflicted we are chastned of the Lord that we should not be condemned with the world This David professeth Psal 119.71 It is good for me that I have been afflicted This is the second Reason to prove that judgments and afflictions are not punishments to all men when inflicted upon Believers for their sins they are fatherly chastisements and corrections only Object 3. You say that Justification consists in remission of sins and imputation of righteousness but how can it be that one man should be justified by the righteousness of another by that righteousness which is inherent in another Answ 1. The righteousness of Christ was the righteousness of such a person as was not only man but God Jer. 23.6 and so of infinite merit 2. Christ became the Believers Surety to obey and suffer in his stead Heb. 7.32 and so his righteousness is the Believers by imputation as the Believers sins Christs as 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 3 Why may not Christs righteousness be imputed to all true Believers as well as Adams first sin imputed to his whole posterity which the Apostle plainly tells us Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 4 This was the end of Christs righteousnesse in Gods eternal decree and appointment to wit that it might be the righteousnesse of all true Believers as 1 Corinth 1.30 Who of God is made unto us righteousnesse agreeing with that Joh. 6.27 Him hath God the Father sealed that is set apart in his eternal decree as otherwayes why so to be the Believers Righteousnesse Now we come to the Uses Vse 1. To inform us touching the present Church of Rome that she may well be called the Synagogue of Satan and as in regard of other Errors she holds which raze the foundation why so in respect of the Errors she maintaines touching this Doctrine of Justification As first Although Christ hath freed the Believer from eternal punishment why yet not from temporal but he himself must satisfie Gods Justice for his sins by his temporal punishment A Doctrine as contrary to our definition of Justification why so to many places of Scripture Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is no kind of condemnation eternal or temporal And Gal. 3.13 Christ hath redeemed us to wit all true Believers from the curse of the Law but temporal punishments due for sin are part of the Curse as is plain Deut. 28.16 17. Cursed shalt thou be in the City cursed shalt thou be in the field cursed shall be thy basket and thy store 2. The Synagogue of Rome denies Justification by the imputation of Christs Righteousness this kind of Righteousness they mock at notwithstanding the Scriptures so clear and evident this way as Rom. 4.6 Even as David describeth the blessedness of the man unto whom God imputeth righteousnesse without works What more plain from any Text then an imputative righteousness from this And so that place Rom. 5.19 As by one mans disobedience many were made sinners to wit by imputation so by the obedience of one shall many be made righteous that is to say all true Believers But how Even by imputation And 1 Cor. 1.30 Who of God is made unto us Righteousness Sanctification where the Apostle expresly distinguisheth betwixt imputed Righteousnesse and inherent And 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Where observe first That he saith We are made the righteousness of God that is Righteous by such a Righteousnesse as God requireth and as will abide the trial at his judgment Seat 2. That he saith not only in the Concrete that we are made Righteous but in the Abstract Righteousness that is perfectly and fully Righteous 3. That we are made so in him to wit in Christ not in our selves inherently 3. The Synagogue of Rome affirmeth Justification by inherent Righteousness that is to say by works a Doctrine contrary to the whole current of the Scriptures do but see Gal. 2.16 Knowing that a man is not justified by the works of
of the sixth Chapter he falls upon the Doctrine of Sanctification And do but see 1 Cor. 6 11. But ye are washed but ye are sanctified but ye are justified And Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is to say every true Believer is justified and so likewise sanctified if we heed that which followes who walk not after the flesh but after the Spirit And Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity to wit justify us and not that he might sanctify us too Yes see further and purifie unto himself a peculiar people zealous of good works Now we come to the Reasons or Grounds of the Point Reas 1 From the purity which is in God he will have his Elect like unto himselfe to resemble himself in Holinesse to be holy as he is holy his pity moveth him to justifie them his purity to sanctifie them Reas 2 The bloud of Christ which is not only meritorious and effectual to Justification but likewise meritorious and effectual to Sanctification as Hebr. 9.14 How much more shall the bloud of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Reas 3. Such persons as are justified have faith now faith is a part of Sanctification Nay further where this grace of faith is there likewise are all other Sanctifying Graces But for the better conceiving of the Point in hand we propound the Questions following 1 What Sanctification is 2 Whence it is 3 The degrees of Sanctification 4 The parts of it Quest 1. What Sanctification is Answ It is a change wrought in a man or woman whereby corruption is mortifyed and the special Image of God restored A little to open this Description I say It is a change wrought in a man or woman To distinguish it from meer civility or common grace common grace only repressing and restraining corruption and reforming some outward actions We go on Whereby corruption is mortified that is to say the evil quality or disposition adhering to the several faculties of the soul and members of the body is weakened decayed purged and in the end abolished We go on And the special image of God restored We call grace the special image of God because the soul it self in a general sense is the image of God and the special image of God is restored that is to say a rectifyed and a holy quality and disposition infused and put upon every faculty of soul and member of body that holy quality renewed which in Adams fall was lost Thus we see what Sanctification is Quest 2 Whence is it Answ 1 Negatively not from earthly parents no although holy John 1.12 13. As many as received him to them gave he power to become the Sons of God even to them that beleeve on his name which were born not of blood nor of the will of the flesh nor of the will of man but of God It is true indeed children descending of godly parents are holy in the Churches esteem and account 1 Cor. 7.14 and that the parents holiness may be an occasion and means of the childrens holiness 2 Tim. 1.5 3.15 2 We answer Affirmatively from Christ Joh 1.16 Of his fulness speaking of Christ have all we received and grace for grace And Ephes 2.10 We are his workmanship created in Christ Jesus that is to say regenerated in Christ Jesus And from Christ two wayes 1 As the Author of it Revel 3 14 These things saith the Amen the faithful and true witness the beginning of the Creation of God Now he that is spoken of in this place is Christ and by Creation here we understand Sanctification of which Christ is said to be the beginner 2 As the Matter and root out of which it springs as 1 Cor. 1.30 Ye are of him in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification And hence it is that the Sanctifyed are said Ephes 5.30 to be bone of his bone and flesh of his flesh Not that we do exclude the Father and the Holy Ghost in this work the Son sanctifyeth by meriting Sanctification the Holy Ghost by working it the Father by sending his Son to merit and giving his Spirit to work it Now we come to the third Question Quest 3 What are the degrees of Sanctification Answ Although Justification hath no degrees why yet Sanctification hath And hence it is that the Apostle John 1 John 2.12 c. tells us of little children young men and fathers intimating thereby the several degrees of grace that they have who are sanctifyed Hence mention is also made of babes in Christ as in Heb. 5.13 and new born babes in 1 Pet. 2.2 Some having a greater measure and some a less and one and the same party growing from a lesser measure to a greater and they that attain to the most grace in this life are but babes in grace in comparison of the great measure of grace they shall have in the life to come As 1 John 5.21 Little children keep your selves from Idols the exhortation being general to all the Regenerate upon earth Them that before he calls young men and fathers here he calls little children to wit comparatively comparing the measure of grace they have in this world with that measure they shall have in the world to come And so we understand the Apostle Paul to compare his little measure of grace in this world with the great measure he should have in the world to come 1 Cor. 13.11 When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things And that this is the sense I have given is plaine from the Context Quest 4. What are the parts of Sanctification Ans Sanctification hath two parts 1 Mortification 2. Vivification Mortification is that part of Sanctification whereby the power tyranny and strength of Original sin is weakned and decayed and by little and little abolished the ground of this being the vertue of Christs death applyed the same power weakning sin in us which sustained him upon the Cross as Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Vivification the second part of Sanctification is that whereby the special image of God or inherent righteousnesse is restored and the foundation of this is the vertue of Christs Resurrection the same power raising us up to newness of life which raised him from the dead as Pilip 3.10 That I may know him to wit Christ and the power of his Resurrection Yet this we must remember that both the parts of Sanctification are imperfect in this life the godly whilst they are in this world consisting partly of flesh and partly of Spirit And hence it is that their
life is a continual conflict The flesh lusting against the Spirit and the Spirit against the flesh Calat 5.17 They aime at perfection but have daily need to renew their Repentance Wee now come to the Uses Vse 1. To confute the opinion of divers men and women who will say they are justifyed and believe in Christ and yet they do not at all demonstrate the same by their Sanctification examine their lives and it is not the way of holiness they prosecute but the way of sin and disobedience In their way and course they do not turn to God but from him as the Lord complains of the obstinate Jewes Jerem. 32.33 They have turned unto me the back and not the face though I taught them rising up early and teaching them yet they have not hearkned to receive instruction It is swearing prophaning of the Sabbath uncleanness Drunkenness oppression defrauding they delight in and not the wayes of Gods Testimonies Nay divers are so far from holiness as that they cannot away with those that make a shew that way of all people they cannot brook the forward in Religion but oppose and persecute them all the wayes they can Yea how earnest against the Holy and Zealous even divers that are of civil conversation to give us light that there is a great difference betwixt common grace and sanctifying Well let the prophane person and also the meer Civilist know that he shall dye in his sin that dyeth not unto his sin and that so many as are unsanctified are unjustifyed According to that saying of our Saviour unto Peter John 13.8 If I wash thee not thou hast no part with me Vse 2. For the great comfort and conso lation of all such as truly desire to fear God this being a truth that Justification and Sanctification are inseparable The case being so with the Godly in this world as that their Sanctification is imperfect the flesh ever lusting against the Spirit and sin ever present with them when they would do good Had they no other ground to fasten their Anchor of Hope upon but their Sanctification it could not hold them fast enough against the tempests of Satans temptations but seeing that Sanctification although imperfect is an evidence of another Righteousnesse which is perfect to wit Justification this may bear them up and support them The Apostle Paul finding his Sanctification to be imperfect the flesh to rebel against the spirit hee cryes out Rom. 7.24 Oh wretched man that I am who shall deliver me from the body of this death But considering of his Justification he comforts himself and ver 25. breaks forth into the praises of God I thank God through Jesus Christ our Lord Now then to make sure we are Sanctifyed persons and therefore Justifyed persons that we be not deceived in so weighty a matter it shall not be amiss to lay down some Marks and Signs of Sanctification But because Civility and Formality do not a little resemble Sanctity it may not be unfit in the first place to distinguish them by some notes of Difference and then afterwards to lay down the distinct Signes of Sanctification 1. The Formalist in the ordinary course cares more for the pleasing of man then for the pleasing of God is more for the praise of men then of God The Scribes and Pharisees were notable Formalists and see what our Saviour saith unto them and of them Vnto them Luke 16.15 Yee are they which Justifye your selves before men Of them Mat. 23.5 All their works they do to be seen of men Such also was Saul 2 Sam. 15.13 30. and Jehu see 2 Kin. 10.16 But such as are truly Sanctified are in their ordinary course more for the praise and pleasing of God then of men more for Gods approbation then mans Psal 44.20 21. If we have forgotten the name of our God say the people of God or stretched out our hands unto a strange God shall not God search this out for he knoweth the secrets of the heart And the Apostle Paul 2 Cor. 2.17 We are not as many that corrupt the word of God but as of sincerity but as of God in the sight of God speake we in Christ And 1 Thessal 2.4 As we were allowed of God to be put in trust with the Gospel even so wee speak not as pleasing men but God which trieth our hearts 2. The formalist is only for an outward righteousness little regarding inward As we may see again in the Scribes and Pharisees Matth. 23.25.27 28. Wee unto you Scribes and Pharisees Hypocrites for ye make clean the â—uâ—side of the cup and of the platter but within they are full of extortion and excess Wo unto you Scribes and Pharisees Hypocrites for ye are like unto whited sepulchres which indeed appear beautifull outwardly but are within full of dead mens bones and of all uncleannesse Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity But such as are truely sanctified do as well labour for pure hearts as clean hands grieve for evil thoughts and desires as well as for evil words and actions I do not say so much see Psal 51.10 Create in me a clean heart O God renew a right spirit within me And Psal 142.4 Incline not my heart to any evil thing and the place forecited Rom. 7.24 how the Apostle be wailes his original corruption O wretched man that I am Who shall deliver me from the body of this death 3 The formalist will seem to make conscience of greater sins as Murder Perjurie Adultery and the like but for lesser sins he makes no bones of them as wanton talking rash anger over-reaching a neighbour a shilling or two now and then in a bargain swearing by faith or troth in his usual talk and the like But the Sanctified person makes conscience of every thing he knowes to be sin from the greatest to the least 1 Sam. 24.5 Davids heart smote him because he had cut off the skirt of Sauls garment It was no great matter and yet his conscience smote him for it The truly godly person takes notice of what our Saviour saith Luke 16.10 He that is unjust in the least is unjust also in much that is he that favours himself in the least known injustice wil upon occasion commit the greatest injustice And likewise the person aforesaid regards what the Apostle James saith Chap. 1. ver 27. Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widows in their affliction and keep himself unspotted of the world The true religion much fears the least spot of sin although every day he shew weaknesse and infirmitie and so have cause to renew that suite Mat. 6.12 Forgive us our trespasses why yet he subscribes to Solomon Eccles 10.1 Dead flies cause the ointment of the Apothecary to send forth a stinking savour So doth a little folly him that is in reputation for wisdome and honour And he
and theirs 4 By rejoicing to see the livery of Christ put upon their child their child so honoured 5. By educating their children accordingly Ephes 6.4 2 To exhort all Baptized persons First Such as are unregenerate and in the estate of nature manifesting no lesse by their way and course First That they would consider what they are doing even acting the parts of treacherous and foresworne persons proceed just contrary to their Vow and Oath in Baptism Secondly To consider what a deal of ingratitude they manifest to God thus abusing his Livery he that prevented them with this Sign and Seal of the new Covenant before they had any ability to conceive of it that was found of them before they sought him that put a pledge into their bosomes concerning his gracious meaning towards them did they not shew themselves careless of it nay he that by his Sacrament so provoked them to embrace the Covenant 3 To exhort them that they would never rest until such time as they have a feeling of that renewing power signified in Baptism to wit the power of Christs death mortifying sin in them and the vertue of his Resurrection raising them up to newness of life To this purpoâ—e let them be earnest with the Lord in prayeâ— as well as they can follow hard after the pâ—werful preaching of the Word that so they may attain to Regeneration whereof Baptism is the Seal It is true if they take this course they shall be called Puritans and Precisians But let them remember their solemn Vow and Oath in Baptism and not regard the malice of Satan and the reproaches of men 2 To exhort such as have true grace are regenerate often to meditate upon their Baptism for the helping of their faith Is any temptation violent any corruption strong any grace weak nay hath Satan and corruption given the foile prevailed in particulars Why then call to mind thy Baptism Gods Covenant with thee signified and sealed in it this is an excellent way to get up thy faith and so to get thee up being fallen and to keep thee up being in the fight and combat For we are to know that the signification force use and fruit of this Ordinance doth not continue only for a moment of time but for the whole course of a mans life Thus much for Baptism Now we come to the Sacrament of the Supper and commend the Doctrine of it unto you in the point following Doctr. As the Sacrament of Baptism is a good outward means to encrease faith why so especially the Sacrament of the Supper But having spoken of Baptism take the Doctrine more briefly The Sacrament of the Lords Supper is an excellent outward means to encrease faith Do but see 1 Cor. 10.16 As though the Apostle should say The participating of the Supper is it not an excellent Signe Pledge and Meanes of our growth in Christ to encrease our faith And 1 Corinth 11.26 Yee do shew the Lords death to wit as to others so to your owne faith for the encrease and confirmation of it Reason 1. The Sacrament unto which this succeeds to wit the Passeover was an excellent meanes this way that is to say for the encrease and confirmation of faith Reason 2. In the Sacrament of the Supper there is such a lively picture and representation of Christ and his benefits Galat. 3.1 Crucified among you As by the preaching of the word so by the administration of the Sacraments especially by the administration of this Sacrament Reas 3. This was one principall end why Christ instituted and ordained this Sacrament to wit that his peoples faith unto the worlds end in the conscionable celebration of it might be encreased and confirmed Now for the opening of this Doctrine we intend to answer divers questions 1. What this Sacrament is 2. The difference betwixt it and Baptism 3. The parts of it 4. What is to be done of us that in the use of this ordinance our faith may be encreased Quest First What the Lords Supper is Answ It is the second or latter Sacrament of the Gospel wherein by bread and wine duely administred and received the true beleever is fed and nourished unto eternall life A little to open this description It is the second or latter Sacrament of the Gospel because in order baptism is to precede and go before it wherein by bread and wine elements first not very hard to be come by Secondly Very apt unto the purpose appointed to wit to signifie and seal spiritual food nay very apt wine being appointed and afforded as well as bread to signifie and seal a compleat feast to the soul full and perfect nourishment by the Lord Jesus the thing signified Duely administred and received that is when the persons administring and receiving are rightly qualified and the same rites and actions punctually observed which the word of God prescribes and enjoynes the true beleever he being the party only that is capable of this feast and unto whom it belongs is fed and nourished unto eternal life The bread and wine not only representing the body and blood of Christ but exhibiting and conveying them to the soul of the beleever for his spirituall nourishment Quest 2. How the Lords Supper differs from baptism Answ First We will shew briefly wherein they agree Secondly wherin they differ They agree in these things First they both represent whole Christ to the soul Secondly they both seal up whole Christ to the soul we mean by whole Christ as Christ for justification so for sanctification 1 Now these Sacraments differ divers waies First in order baptism goes before and the supper follows as being goes before growing Secondly In frequency Baptism is but once to be received the Supper often We are but once born but after we are borne we have need of frequent nourishment Thirdly they differ in the elements and external rites Fourthly in their particular ends Baptism being properly the seal of regeneration but the Supper properly the seal of growth and confirmation The former the seal of Christian being the latter the seal of Christian well being Quest 3. What are the parts of this Sacrament Answ They are either outward or inward The outward as the signe and the word By the signe we mean the elements of bread and wine and the sacramentall action on the Ministers part and on the receivers part The The other outward thing is the word the word added to the element or elements makes a Sacrament Now by the word here we are to understand First the word of institution or command do this Secondly the word of promise this is my body which is given for you this is my blood which is she d for you The inward thing or thing signified is the body aad bloud of Christ given and shed for our sins and our spiritual eating and drinking of them for our nourishment unto eternal life Quest 4 What is to be done of us that in the use of this
is they have no call unto it but in coming they partake unworthily in a high degree If such as are true believers may partake unworthily as is very evident in the example of the Corinthians 1 Cor. 11.17 c. How unworthily do they partake alas what do all such when they receive but exceedingly prophane this holy ordinance And that this is no little sin do but see 1 Cor. 11.27 that is guilty of the death of Christ Now it is a great sin to be guilty of the death of any man but to be guilty of the death of an innocent man of the death of the innocent Lamb of God of his death who was God as well as man how foul and horrible a crime is this If the death of Abel did lie so heavily upon the conscience of Cain Gen. 4.13 How should the death of the Son of God lie heavy upon their consciences that are guilty thereof And the Apostle tels us to receive unworthily as they must needs do in a high degree that have no measure of saving faith is to be guilty of the death of Christ His meaning is that all such as receive unworthily doe upon the matter consent unto the horrible fact of Judas and the Jewes in their crucifying of Christ But this is the misery that men and women will not beleeve the word of God but their own thoughts and conceits what they will say or at least think Are we not baptized persons Do we not profess the Gospel Do we not come to the Church And do we not come in our intents and meanings to receive good at the Lords Table And will you make us guilty of the same sin that Judas and the Jewes were in their crucifying of Christ and to consent to that bloodie and horrible fact of theirs I answer the Apostle affirms no lesse of all unworthy receivers And it is an undoubted truth which you have heard that all who are not qualified with some measure of saving faith receive unworthily in a high degree 1. Oh then first we see all persons grosly ignorant coming to the Lords Supper to be in a woful case there can be no saving faith in such this faith ever presupposing some measure of knowledg in the mysteries of religion Alas how many approach to this Sacrament and cannot tell what a Sacrament is what this Sacrament is what are the ends why this Sacrament was ordained neither how it should be received 2. See we all pâ—ophane persons coming to this Sacrament to be in a lamentable case I mean swearers drunkards whoremasters prophaners of the Sabbath c. It being plain that such have no measure of the grace aforesaid saving faith ever purifying the heart Act. 15.9 And if the heart be in some measure clean it will appear in the life 3. See we many others partaking at the Lords Table to be in a wofull case such as have some measure of knowledg and it may be are of civil conversation But they are inward opposers of sincere preaching and so of sincere professors they would either have no preaching at all or else especially approve of that which doth the most tickle the ear And so for professors of religion that are forward they have no mind no affection unto them think they are but half witted people factious and turbulent have no delight in their company Now such persons are far from the grace aforesaid And this one thing I would have you to take notice of many we have that are very forward after the Sacrament in their kind needs they must receive at Easter however and yet have no desire after the powerfull preaching of the Word care not much whether they ever hear a powerfull Sermon or no. That that we would give you to understand of such persons is this that their desire after the Sacrament is not a kindly desire and from Gods Spirit but a popish preposterous and corrupt desire Thus we have reproved the unregenerate and unbeleevers adventuring to the Lords Table and as you have seen their sin 1 Cor. 11.27 so you may the punishment attending them for the same ver 29. that is Judgment temporall eternall if they do not truly and seriously repent for it The second branch of this use of reproofe extends it self to divers who are qualified with some measure of saving faith First the Lords Supper being such an excellent means to encrease and confirme faith that they do no more frequent it when as they might often partake conscionably and comfortably no impediment being in the way but their ignorance sloth or this needlesse fear or that 1. Their ignorance not throughly receiving information what an excellent help this would be to their faith and other graces and how the Lord commands them to receive often 1 Cor. 11.6 As for other ends so to shâ—w forth Christs death untill his coming to judgment Or 2. Their sloth they being unwilling to set upon that preparation which is required of those that receive worthily as though this were so difficult a thing to those that use a daily examination and upon occasion inure themselves to courses of humiliation Or 3 This or that needlesse fear As haply because their faith is so little and therfore that they should not receive worthily Whereas this should greatly induce them to hasten to this feast of fulness for the strengthening and encrease of that they complain to be so little the Sacrament being the proper portion of such especially belonging unto those truely sensible of their wants If we look at the first celebration of this ordinance we shall upon examination find that our Saviour did administer to those that were far from perfection nay full of infirmities And thus we reprove divers true beleevers 1. for not coming oft enough to the Lords Supper no just impediment lying in their way 2. To reprove divers true believers who come and it may be frequently to the Sacrament but it is in a customary way a sleepy carelesse way do not reexamine their faith do not by extraordinary prayer so stir up their graces as befits them in the act of receiving do not earnestly labour spirituall consideration summon their outward senses and inward affections to attend the whole businesse in hand And after they have received little observe the fruit of their receiving Now such are to know that partaking in this manner at the Lords Table they partake unworthily in a degree And hence it comes to passe that they are so far from gaining spiritual strength by this ordinance as they occasion the Lord to bring divers temporall judgments upon them as we may see in the Corinthians 1 Cor. 11.30 Oh therefore let all such know they have great cause to mourn for what is past and better to look to the matter for time to come And thus we have done with the use of reproof Vse 3 For Exhortation 1. To exhort all such as have not some measure of saving faith earnestly to labour after
advised by the Apostle 1 Cor. 7.29 c. A man abuseth the world when he looks upon worldly things as things that he shall enjoy alwayes 4. To reprove all such as cannot endure to think of death to be told of death You strike them into a melancholy fit when you put them in mind of their death those persons are far from imitating those Worthies in Scripture whom we read to have made their Sepulchres in their life time as Asa 2 Chron. 16.14 Nay in their Gardens the place of their solace and delight as Joseph of Aramathea John 19.41 Nay those persons come short of some of the Heathen we read of as Dâ—mocritus who was wont to walk among the graves that so he might the better meditate upon death And so it is reported of those Philosophers called Brachmanae that they were so much given to think upon death that they had their graves alwayes before their gates that both going out and coming in they might be put in mind of their latter end And so the antient Aegyptians in the midst of their mirth at their solemn seasts were wont to have the image of Death brought in and laid before them with these words Hoc intuens epulare Beholding this Image eat and drink that being a means they used to make them eat and drink more moderately And surely one special cause why the most are so unprepared for death is because they have no desire to think of it to be put in mind of it And thus now we have done with the use of reprehension Vse 2. For Information to inform us that although death be unavoidable why yet we must be so far from hastning our own death by neglecting the means of life or by laying violent hands upon our selves as we must use all good means for the preserving of our natural life and lengthening our dayes here upon earth and all this implyed in the sixth precept Not that we deny but that in some cases a man or a woman may desire death rather then life As 1. When they are thoroughly convinced and sufficiently resolved that the Lord shall have more glory by their dying then by their living No question this was one reason why Samson desired death he knowing that thereby he should slay more of Gods enemies then he had done in all his life time and hence it was that the holy Martyrs heretofore did so willingly dye nay did so joyfully desire death because they were perswaded that God should have so much glory by their death 2. In consideration that they cannot live here on earth but daily offend their good and gracious God to desire death in this case is not a loathing to live but a loathing to sin and so much is implyed in the Apostle Paul his exclamation Rom. 7.24 3. In consideration that they cannot live in this world but see and hear the Lord much dishonoured by the wicked this was that which did so vex the soul of righteous Lot 2 Pet. 2.8 And no question this was one special cause why Elijah desired death to wit the wickedness of the times he lived in And so Rebecka the wickedness of her Daughter in law Gen. 26.34 35.27.46 4. In consideration that until death they are absent from Christ do not so fully and perfectly enjoy him as they shall do after death 2 Cor. 5.6 7 8 Philip. 1.23 Nay so the whole Church is brought in Rev. 22.20 Now in the cases aforesaid it is lawful for a man or a woman to desire death rather then life not that they may neglect the means of life or hasten their own death this way or that way no nor impatiently wish death this was the fault of the old Israelites as Exod. 16.3 Nay Moses himself this way failed Numb 11.15 And did not Rachel Gen. 30.1 And so Jonah 4.1 2 3 8. And what more common in these times then for men and women when great calamity is upon them or imminent impatiently to wish death Thus much for this Use the Use of Information Vse 3. For Exhortation and it consists of divers parts or branches 1. To exhort every one of us seeing death is unavoidable cannot be avoided much to think and often to meditate and that seriously upon our own death and this being done of us it will be a good means to prevent much evil in our practice and much to put us on in the wayes of goodness To prevent much evil in our practice as 1. Dissoluteness or loosness of life Durst any man give himself liberty to be drunk if he seriously weighed he might be struck with death whiles he is drunk as Elah the King of Israel was 1 Kings 16.9 10. Or durst any man commit uncleanness if he could seriously think of this that God might strike him suddenly while he is in that filthy act as he did Zimri and Cosbi Numb 25.8 2. A frequent and serious meditation of our own death will be a good means to prevent our vigorous and cruel proceedings with others see Job 31.13 14. Matth. 24.48 49. Amos 6.3 3. This will be a good means to prevent our over-love and immoderate use of outward things To this purpose is that of the Apostle 1 Cor. 7.29 If we do not see death stand at the end of all our earthly profits at the end of all our worldly pleasures we shall too eagarly pursue them and having obtained them shall too much solace our selves in them 4. This will be a good means to prevent the danger of death I mean to take away the sting and terror of it death being like unto the Basilisk if it see thee before thou seest it it will be thy death but if thou see it first thou wilt be the death of it And as the frequent and serious meditation of our own death will be a good means to prevent much evil in our practice so likewise it will be a good means much to further us in the wayes of goodness as 1. Hereby we shall be minded to be more painful and profitable in our places Eccles 9.10 and 2 Pet. 1.13 c. 2. Hereby we shall be made more meek and patient in all our sufferings and afflictions Phil. 4.5 James 5.7 8. This is that which will make quiet in all provocations This'is that which will comfort in all discouragements I shall shortly be sent for I shall shortly be called from hence then I shall be righted then I shall be cleared then I shall have rest 3. Hereby we shall be made more watchful the thing being so certain and the circumstances so uncertain as time place and manner See Mark 13.35 and Luke 21.34 4. And lastly this will be a good means to work in us a care to prepare for death A man that seriously concludes he must dye will not that man go about to set his house in order his heart in order all in order And thus now we have done with the first part or branch of this Use which hath
onely pretend our selves to have faith but make sure it be as a justifying so a sanctifying faith for so a justifying faith ever is To rise in soul we must make sure that is to say from the death of sin to the life of grace Rev. 20.6 Rom. 8.11 5. And lastly we should earnestly endeayour to live as the children of the Resurrection Luke 20.36 as those that believe a glorious Resurrection heavenly harmlesly and fruitfully 1. Heavenly Philippians 3.20 21. 2. Harmlesly Acts 24.16 17. 3. Fruitfully 1 Cor. 15.58 Thus we have done with the second Member of this Principle as we reckon Of the day of judgement THe second Common-place being finished we come now to the third which we lay forth in this Doctrine Doct. 3. Immediately after the general Resurrection shall be the last Judgement Or thus It is a most certain truth that there shall be a day of judgement The Scriptures are very clear and abundant in proof of this point Begin we with that antient testimony alledged in the Apostle Jude Jude 14.15 See Dan. 7.9 10 Eccl. 12. v. last Matth. 12.36 Acts 17.31 Rom. 14.10 2 Cor. 5.10 The Reasons of the Point Reas 1. Gods Decree Heb. 9.27 As the Lord hath appointed the former so the latter Reas 2. The particular judgements the Lord inflicts in this life upon persons and places as the burning of Sodom and Gomorrah the drowning of the old world the plaguing of Aegypt and the desolation of Jerusalem did not all these typifie the general judgement Luke 17.26 c. Reas 3. The consciences of men and women even the least inlightned and awakened tremble at this great truth and so prove it Acts 24.25 Reas 4. The justice and goodness of God The justice of God requires that it should go absolutely ill with the wicked the goodness of God requires that it should go absolutely well with the godly but neither of these come to pass in this life and therefore there must be a day of judgement that both these may be effected Reas 5. The fifth and last Reason This is the end of the general Resurrection to wit the general Judgement Men and women must be raised again that they may be judged But here we meet with an objection Object May some man say The whole world consists of Believers and Unbelievers But as touching Believers it is said John 5.24 that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicium to judgement Answ The meaning is not to the judgement of condemnation and so indeed the last translation renders it Object And then as touching Unbelievers so remaining it is said of them John 3.18 that they are condemned already Answ It is true so they are 1. In Gods Decree 2. In Gods word 3. In their own consciences But yet the manifestation and finishing of this judgement is reserved unto the last day But for the opening of so weighty a Doctrine we intend to answer the questions following 1. How this judgement is distinguished from other judicial proceedings 2. When the day of judgement shall be 3. Who shall be the Judge 4. And lastly What shal be the manner of proceeding at that day Quest 1. The first question is How this judgement is distinguished from other judicial proceedings Answ This we may let you see in divers Epithets given to this judgement as 1. It is called the last judgement so the Catechisme entitles it And so it is for after it there shall be no other the sentence passed then can never be reverst there can be no appeal from that Judge and judgement 2. It is called the general judgement God judgeth men and women in this world and that both in life and death He judgeth them whilst they are living by correcting his people for their scapes and infirmities by punishing the wicked for their transgressions and rebellions He judgeth every man and woman at death But then shall be a general judgement of all 2 Cor. 5.10 3. It is called a manifest and open judgement And so it shall be for the proceedings then shall be in the eye and view of all the world 4. It is called a sudden judgement And so it shall be in regard of the wicked Even as the flood came upon the Old World when they were wantonizing and deriding that preacher of righteousness 5. And lastly It is called an eternal judgement Not that the Judge shall sit for ever sifting matters and debating causes but it is so called from the effect for the issue will be this The eternal weal and happiness of the godly and the eternal woe and misery of the wicked Quest 2. The second question When the day of judgement shall be Answ In likelihood it is not far off if we compare some Texts and our times as Luke 18.8 Matth. 24.37 c. 2 Tim. 3.1 c. The truth of it is were but Rome ruinated and the Jew called what should hinder that great day And in how little time can the Lord effect these two great works But touching the precise day see Mat. 24.36 But why doth the Lord conceal this day Answ 1. That he might hereby bridle our curiosity Acts 1.7 2. That the wicked might not defer their repentance Psalm 95.7 8. 3. That the godly might be occasioned to continual watchfulness Mark 13.33 c. Quest 3. The third question Who shall be the Judge Answ God All the Persons in the Godhead Father Son and Holy Ghost All the three Persons shall judge as touching their consent and Authority but the particular execution of this judgment is committed to the Son it is he that shall execute this vengeance and as he is the Son of man John 5.22 27. 2 Tim. 4.1 Acts 10.42 and 17.31 Object 1. But the Apostles shall judge the twelve Tribes of Israel Mat. 19.28 Answ It is true the Apostles shall judge the twelve tribes but how to wit by their Faith and Doctrine the example whereof wil take away all excuse from the Israelites 2. They shal be as Justices on the Bench and consent to Christs judgements Object 2. The Saints shal judge the world 1 Cor. 6.2 Answ It is true 1. As sitting with the Judge and approving of his sentence as the Apostles before 2. As they are Members of Christ the Judge and 3. As their example shall be alledged to condemn the wicked Quest 4. The 4th and last question What shal be the manner of proceeding at that day Answ That we may the better resolve this question we are to consider 1. The Preparation to this judgement 2. The judgement it self The Preparation is twofold 1. Of the Judge 2. Of them to be judged The Preparation of the Judge consists in four things 1. In the Commission he hath from his Father John 5.27 which then shal be manifested to all the world 2. In the cloathing of his Humane Nature with a wonderful Majesty and glory Matth. 25.31 Matth. 16.28 compared with Mat. 17.1 c. 3. In his
Train which shal be thousand thousands of Saints and Angels and that in their splendor and beauty Dan. 7.9 10. Jude v. 14. Matth. 25.31 4. In the choyce of a place where to sit and the erecting of a glorious Throne whereon to sit Matth. 25.31 Rev. 20.11 Thus much touching the Preparation of the Judg. Now for them who are to be judged they must be prepared four wayes 1. By Citation or Summons 2. By Resurrection 3. By Collection 4. By Separation 1. By Citation or Summons which shal be a great shout from heaven John 5.28 Mat. 24.31 1 Thess 4.16 As Christ now useth the Ministry of man so then he wil use the Ministry of Angels 2. Upon this shal follow the Resurrection Every thing shal give up its dead Rev. 20.13 And such as are found alive shal be changed They shal not dye but be changed and not in regard of substance but in regard of quality 1 Cor. 15.51 c. 3. Upon this shal follow their Collection The raised and changed all both Elect and Reprobate shal be gathered by the Angels from the four Winds of heaven from every place under the sun and convented before the Judge Mat. 24.31 and 25.32 Lastly shal be the Separation betwixt the Elect and the Reprobate the Elect to go on Christs right hand and the Reprobate enforced to his left Matth. 25.32 33. Thus much for the Preparation to this judgment the preparing of the Judge and them to be judged Now we come to the judgment it self Wherein consider three things 1. By what Law man shal be tryed 2. By what Evidence 3. What the sentence shal be 1. Touching the first Such as never heard of Christ must be tryed by the Law of Nature those Notions being sufficient to make them inexcusable Rom. 2.14 15 16. Such as have lived in the visible Church shal be tryed by the written Law and the Gospel Rom. 2.12 Job 12 48. The absolution of the godly shal be principally according to the Gospel but confirmed by the Law the condemnation of the wicked shal be principally by the Law but shal be confirmed by the Gospel 2. Now we pass to the second By what Evidence Answ By the opening of three books 1. The book of Gods Remembrance 2. The book of Consience 3. The book of Life or Election Rev. 20.12 3. The third thing the Sentence what it shal be See the sentence that shal be passed upon the godly Matth. 25.34 And see the sentence that shal be passed upon the wicked Matthew 25.41 Thus we proceed to the Uses Vse 1 For Terrour to the wicked and ungodly such as go on in their sins impenitently as 2 Cor. 5.10 11. Rom. 2.4 5 6. and Eccles 11.9 It may be they are now in jollity but that day must come that they may be in absolute misery You have heard that the Judge must come and in what manner and that the whole world must be convented before him Alas the Parties we are now speaking of what wil they say at that day An accusing conscience within them Hell beneath them the good Angels and Saints on the one hand them ready to give approbation to the sentence passed upon them the Divels on the other hand attending to carry them away with them and they before an angry Judge ready to pass the irrevocable sentence upon them O how wil they be able to stand before this Judge Rev. 1.7 Belshazzar Dan. 5.5 6. did but see a mans Hand-writing on the Wall and how was he perplexed Felix did but hear the Doctrine of the last judgement preached and did not he tremble Acts 24.25 Nay see we the terrour of this day to the wicked Rev. 6.12 c. Alas a day wherein not onely their sinful actions and words must be brought to light but even their sinful thoughts and cogitations Eccles 12.14 1 Cor. 4.5 These things hast thou done these things hast thou spoke nay these things hast thou thought But wil ye see more plainly what shal become of particular Malefactors at that day as what shal become of Anti-Christ and his Abettors and followers 2 Thess 2.8 to the 13. Of all Apostates Heb. 10.26 27. Of all Persecutors Jude 15. Of all Hypocrites Psal 50.16 c. Of all censorious persons that censure others for the faults they themselves live in the willing practice of Rom. 2.1 2 3. Of all Covetous and Merciless persons James 5.1 c. and 2.13 Matth. 25.41 42. c. Of all Whoremongers and unclean persons Heb. 13.4 Eccles 11.9 Of all Lyars Rev. 21.8 and 22.15 Of all Gluttons and Drunkards Luke 21.34 1 Cor. 6.10 Lastly Wil you know what shal become of all them that do not obey the Gospel all ignorant persons and unbelievers 2 Thess 5.8 Object May the wicked man say It is a great while to the day of judgment Answ Surely no 1. See 1 Pet. 4.7 Jam. 5.8 2. The signs and fore-runners of the last judgment are the most of them accomplished already 3. Suppose it were a great while to that day yet the day of thy death which wil be the day of thy particular judgment cannot be very far off Things being so that we may draw to an end of this Use how much doth it concern such as go on in an evil way to break off their sins by Repentance as Psalm 50.22 Nay further let them consider the Lords command and upon this ground Acts 17.30 31. The times of this ignorance God winketh at that is regardeth not cared not what became of the multitude in those times but now commandeth all men every where to repent c. O! therefore be they earnest with the Lord to give them what he commands both old and young how should they labour Repentance in the use of all good means the Lord not only commanding it but so graciously promising to the Repentant Eph. 5.14 Proverbs 28.13 Isaiah 1.16 c. Vse 2. For the great comfort and consolation of all the godly In this world they are many times evil thought of but then wil be the day of their clearing they are now troubled with the remainders of sin and affliction hanging upon them as a consequent which causeth them many times to sow in tears but thē they shal reap in joy now is their fight but then will be the time of their Coronation Must it not needs be very comfortable to them to see him come their Judg who was judged for them their Saviour he who lived and dyed for them to see him coming as Judge of all the world what a comfortable sight and meeting wil that be Was it not a very comfortable meeting of Joseph and his Brethren when he discovered himself unto them And how comfortable is the meeting of man and wife truly loving having been long asunder Him their Christ whom they laboured so long and so often to have full familiarity with Him whom they have so often sought in his Ordinances and for whose absence they have