fall by sin from their first blessed estate Matth. 18. 18. Whence commeth this Not from their own nature which was subject to mutability but from Gods mercy for seeing those Angels are elect of God 1 Tim. 5. 21. it followeâ—h of necessity that they are kept and upholden only by his grace and mercy whereupon his election is grounded Now for the employment of these Angels what are you to note therein Their apparitions and the offices which they perform In how many sorts have Angels appeared In as divers as it pleased God to send them but specially in two namely in visions and true bodies What mean you by Visions Their appearing in some extraordinary sort to the mind and inward senses either in the night by dreams as to Joseph Matth. 2. 13. or in the day by some strange shows as they did to the Prophets Zach. 2. 3. How manifold was their apparition in body In the true bodies either of men or of other creatures What examples have you of their apparition in the bodies of men Gen. 19. 2. two Angels beside Christ appeared to Abraham so did two likewise to the Apostles Act. 1. 10. and Gabriel to the Virgin Mary Luk. 1. 26. Were these bodies of living men who had souls or bodies created upon occasion They were bodies extraordinarily created upon that occasion by God having no souls but the Angels to give them motions and after were dissolved by God to nothing having neither birth nor buriall Did they move from place to place in these bodies Yes and did many other actions proper to man the Angels appearing to Abraham did truly eat and drink though without need the Angels did truly speak and touch Lot pulling him but these actions were done by them in an extraordinary speedinesse and manner more then any man can doe Have Angels ever appeared in the bodies of other creatures Yes for therefore are they called Cherubims of creatures that have wings Satan spoke in the body of a serpent to Evah and so to the Heathen in sundry other creatures With what feeling did the godly finde the apparition of the Angels Many times with great fear and terror as may be seen in Daniel 7. 7 8 9 10 c. which was caused by the small glimpse of glory that God vouchsafed to them which man for his sin could not bear What learn we by that To know our misery and corruption and that in comparison of Gods appearing we should be ready to turn to dust How many are the Offices the good Angels perform Twofold First in respect of God Secondly in respect of the creatures How many are their duties concerning God Three 1. They doe continually praise and glorifie God in Heaven 2. They do always wait upon the Lord their God in heaven to expect what he would have them doe 3. They knowing his will doe put it in execution How manifold are their duties concerning the creatures Twofold either generall in respect of all the creatures or speciall in respect of man What is the generall dutie That they are the Instruments and Ministers of God for the administration and government of the whole world What are the Offices which they perform towards Man They are either in this life or in the life to come How manifold are the Offices which they perform towards man in this life Twofold either such as respect the godly the procuring of whose good is their speciall calling Heb. 1. 14. Mat. 4. 11. Ps. 104. 4. or such as respect the wicked How many good Angels hath every one attending upon him in this life hath he one alone or hath he many That is as the glory of God and the necessity of the Saints requireth sometimes there doe many attend upon one sometimes one upon many What are the good offices which the Angels perform towards the godly in this life They are used as Instruments 1. To bestow good things upon them 2. To keep them from evill How manifold are those good things which by the ministery of the Angels are bestowed upon the godly They partly concern the body partly the soul. What are the good things that concern the body 1. They are used as Instruments to bestow things needfull for the preservation of it and to bring necessary helps to men in their distress as to Elias and Hagar 2. They are appointed of God to be as a guard and garrison unto his children to comfort and defend them walking in their lawfull callings Psal. 34. 7. 91. 11. 3. They give an happy successe to them in the good things they go about Gen. 24. 7. 40. ver 4. They are appointed as watchmen over the Saints that by their presence they might keep their bodies in shamefastnesse holinesse and purity 1 Cor. 11. 10. What are the good things of the soul which the Lord doth bestow upon the Saints by the ministery of the good Angels 1. To reveal the will of God to them and to inform them in things which he would have done Act. 10. 5. 2. To stir up good motions in their hearts 3. To comfort them in sorrow as Christ was comforted being distressed in soul Luk. 22. 43 44. and Paul Acts 27. 23 24. 4. To rejoyce at the conversion of the Saints Luk. 15. 10. How manifold are the evill things from which the good Angels doe keep the godly They likewise doe partly concern the body partly the soul. What are the evils of the body They are either without or within us From what evils without us are we preserved by the ministery of the Angels 1. From those dangers that one man bringeth upon another 2. From those that they are subject unto by reason of wilde beasts 3. From those evils whereunto we are subject by reason of other creatures without life 4. They doe not only preserve the bodies of the Saints but also all things that are theirs as their goods wife children and families What are the evils within us from which the Angels doe keep us First sicknesse Secondly famine Thirdly death VVhat are the evils of the soule from which the Angels doe keep us From sin and that two ways 1. By their continual presence 2. By their power What are the actions which the good Angels perform towards wicked men in this life 1. They restrain and hinder them from many wicked things which they would bring to passe 2. They execute judgements upon the wicked and punish them for their sins committed 2 Kings 19. 35. Gen. 19. 11. What are the offices which the good Angels are to perform towards man after this life First they carry the souls of the godly being separated from the body with comfort into heaven as Lazarus Luk. 16. 22. and thrust the wicked into hell Secondly they wait upon Christ at the day of Judgement to gather all the faithfull unto him and to separate the wicked from among them Matth. 24. 31. 51. and to rejoyce at the sentence which he shall give Are we
as most men think it to be What breaches of the first Commandement may be observed in this transgression First infidelity whereby they doubted of Gods love towards them and of the truth of his word Secondly contempt of God in disregarding his threatnings and crediting the word of Satan Gods enemy and theirs Thirdly hainous ingratitude and unthankfulnesse against God for all his benefits in that they would not be beholding unto him for that excellent condition of their creation in respect whereof they ought unto him all fealty but would needs be his equall Fourthly curiosity in affecting greater wisdome then God had endued them withall by vertue of their creation and a greater measure of knowledge then hee thought fit to reveale unto them Fiftly intolerable pride and ambition not onely desiring to be better then God made them but also to be equall in knowledge to God himselfe and aspiring to the highest estate due to their Creatour How did our first parents break the second Commandement Eve by embracing the word of the Devill and preferring it before the word of God Adam by hearkning to the voyce of his wife rather then to the voyce of the Almighty Gen. 3. 17. What were the breach of the third First presumption in venturing to dispute of Gods truth and to enter in communication with Gods enemy or a beast who appeared unto them touching the word of God with whom no such conference ought to have been entertained Secondly reproachfull blasphemy by subscribing to the sayings of the Devill in which he charged God with lying and envying their good estate Thirdly superstitious conceit of the fruit of the tree imagining it to have that vertue which God never put into it as if by the eating thereof such knowledge might be gotten as Satan perswaded Fourthly want of that zeale in Adam for the glory of God which he ought to have shewed against his wife when hee understood shee had transgressed Gods Commandements How was the fourth Commandement broken In that the Sabbath was made a time to conferre with Satan in matters tending to the high dishonour of God If it be true that on that day man fell into this transgression as some not improbably have conjectured for at the conclusion of the sixth day all things remained yet very good Gen. 1. 31. and God blessed the seventh day Gen. 2. 3. Now it is very likely Satan would take the first advantage that possibly he could to entrap them before they were strengthened by longer experience and by partaking of the Sacrament of the tree of life whereof it appeareth by Gen. 3. 22. that they had not yet eaten and so from the very beginning of man became a manslayer John 8. 44. Shew briefly the grounds of the breach of the Commandements of the second table in the transgression of our first parents The fifth was broken Eve giving too little to her husband in attempting a matter of so great weight without his privity and Adam giving too much to his wife in obeying her voyce rather then the Commandement of God and for pleasing of her not caring to displease God Gen. 3. 17. The sixth by this act they threw themselves and all their posterity into condemnation and death both of body and soule The seventh though nothing direct against this Commandement yet herein appeared the root of those evill affections which are here condemned as not bridling the lust and wandring desire of the eyes as also the inordinate appetite of the tast Gen. 3. 6. in lusting for and eating that onely fruit which God forbad not being satisfied with all the other fruits in the garden The eighth first laying hands upon that which was none of their own but by a speciall reservation kept from them Secondly discontent with their present estate and covetous desire of that which they had not The ninth judging otherwise then the truth was of the vertue of the tree Gen. 3. 6. and receiving a false accusation against God himselfe The tenth by entertaining in their minds Satans suggestions and evill concupiscence appearing in the first motions leading to the forenamed sinnes Thus much of our first parents sinne and the causes thereof Now let us come to the effects of the same shew therefore what followed in them immediately upon this transgression Three fruits were most manifest namely guiltinesse of conscience shame of face and feare of Gods presence Did any punishment follow upon this sinne Sinne guiltinesse and punishment doe naturally follow one upon another otherwise the threatning that at what time soever they did transgresse Gods Commandement they should certainly dye should not have taken effect Declare how that threatning took effect They were dead in sinne which is more fearfull then the death of the body as that which is a separation from the favour of God for there came upon them the decay of Gods glorious image in all the faculties of their soule and also a corruption of the powers of their body from being so fit instruments to serve the soule as God made them and this in them is signified by nakednes Gen. 3. 7. And in their children called originall sin Then there issued from thence a streame of actuall sinnes in the whole course of their life which appeared in Adam even upon his fall by his flying from Gods presence and affirming that it was his nakednesse that made him flye his excusing of his sin and laying it on the woman c. By sin an entrie being made for death Rom. 5. 12. they became subject to the separating of the soul from the body which is bodily death and of both from God which is spirituall death signified by expelling them out of Paradise and debarring them of the sacramentall tree of life Gen. 3. 22. c. And thus by the just sentence of God being for their sin delivered into the power both of corporall and of eternall death they were already entred upon death and hell to which they should have proceeded untill it had been accomplished both in body and soule in hell with the Devill and his Angels for ever if the Lord had not looked upon them in the blessed Seed For the fuller understanding of the things that immediatly followed the transgression of our first parents let us consider more particularly what is recorded in the 3d. ch of Gen. And first shew what is meant by that in v. 7. that their eyes were opened they saw themselves naked were they not naked before and having the eye sharper then after the fall must they not needs see they were naked It is true howbeit their nakednesse before the fall was comely yea more comely then the comeliest apparell we can put on being clad with the robe of innocency from the top of the head unto the sole of the foot wherefore by nakednesse he meaneth a shamefull nakednesse both of soule and body as the Scripture speaketh elsewhere Rev. 3. 17 18. Exod. 32. 25. What
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
the mysticall body whereof Christ is head Eph. 5. 30. which the Scripture figureth as by other resemblances so especially under the similitude of marriage Eph. 5. 2. and the whole book of the Canticles How may we conceive of this our marriage with Christ We are to conceive therein as in outward marriage first the consent of parents and parties secondly the manner of conjunction What consent of parents is there in this marriage Only Gods donation who being the alone parent of both parties as in the marriage of the first Adam Gen. 2. 22. giveth first Christ to us as a Saviour John 3. 16. 17. 6. Secondly us to Christ as a people to be savedby him Heb. 2. 13. What consent of parties is there First Christ consenteth to take us for his own spouse which hee witnesseth especially by taking our flesh upon him Heb. 2. 14. that he might be our Emmanuel God with us Mat. 1. 23. Secondly we being drawn of God John 6. 44. and prepared by the freeing of the Bridegroom 2 Cor. 11. 2. doe consent to take Christ as our Lord and Husband Cant. 7. 10. as we professe by taking his name Esa. 44. 5. and yoake Math. 11. 29. upon us What is the manner of this our Conjunction Mysticall that is to say reall in respect of the things conjoyned our very nature body and soule being coupled to the body and soule of Christ so that we are members of his body of his flesh of his bones Eph. 5. 30. thereby also to the divine nature 2 Pet. 1. 4. Yet not corporall but spirituall in regard of the meanes whereby this conjunction is wrought What be the meanes of the spirituall conjunction On Christs part his only Spirit 1 John 4. 15. Rom. 8. 9. given by him to every member of his body in the very moment of Regeneration Gal. 4. 6. 1 John 3. 24. 4. 13. as the soule of spirituall life and fountaine of supernaturall grace Gal. 5. 25. 1 Cor. 15. 45. in which respect he that is joyned to the Lord is said to be one Spirit 1 Cor. 6. 17. What is the Spirit of Christ The Holy Ghost truly residing 1 Cor. 3. 16. and powerfully working in all those that are Christs Rom. 5. 5. derived unto them from him Rom. 8. 2. and knitting them inseparably unto him 1 Cor. 12. 13. Eph. 2. 18. 4. 4. Is the holy Ghost given to none but such as are thus joyned to Christ The Holy Ghost is considered three wayes first as the Authour of all excellence even in common gifts of nature and reason as strength and courage Judg. 14. 6. Arts and Sciences Exod. 31. 31. Policy and government 1 Sam. 11. 6. c. in which sense he is given to many which never heard of Christ. Secondly as the Authour of spirituall gifts 1 Cor. 1. 4. so called because being sanctified they are means of edification As the power of working Miracles Healing Languages c. yea a tast of the heavenly gift and of the good word of God and of the powers of the world to come Heb. 6. 4 5. in which sense he is given to sundry reprobates that are called as hath been shewed Thirdly as the Authour of the perpetuall effectuall and virtuall influence of saving grace from Christ the head to every true member of his body John 6. 51. 57. 63. in which sense the world cannot receive or know him John 14. 17. but he is bestowed on the elect only 1 Pet. 1. 2. and those truly regenerated and converted to the Lord. But on our part what meanes is there of this conjunction Onely faith which yet is not of our selves but the gift of God Eph. 2. 8. and of all other the first and more generall effect and instrument of the Spirit of Christ 2 Cor. 4. 13. Gal. 5. 5. disposing and enabling us so to embrace and cleave unto him Eph. 3. 16. 17. as first to receive from God by him whatsoever benefits and graces Rom. 5. 2. Secondly to returne to God in him all holy and thankfull obedience Cor. 2. 7. Gal. 5. 6. Is faith absolutely required in every one that is united unto Christ It is absolutely required of all those that are of discretion and capacity but in those that are not capable of knowledge without which there can be no faith as some naturally fooles and infants which are within the covenant we are not to proceed farther then Gods election and the secret operation of his Spirit Act. 2. 39. 1 Cor. 7. 14. 12. 13. So much of our union with Christs person what is our communion with him It is our participation with him in the benefits flowing from his severall offices whereby he is made to us of God wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. So we also by him after a sort become Prophets Acts 2. 17 18. Priests and Kings 1 Pet. 2. 9. Rev. 5. 10. as in the unfolding of the severall functions of our Saviour Christ hath been more fully declared for being made one with him we are thereby possessed of all things that are his Rev. 2. 28. Col. 2. 10. as the wife of the wealth of her husband the branch of the sap of the root John 15. 5. and the members of sense and motion from the head Eph. 4. 15 16. in which regard the whole Church is also called Christ 1 Cor. 12. 12. Gal. 3. 16. and the severall members Christians Acts 11. 26. What are the main benefits which Christians receive by their communion with Christ Justification and glorification Rom. 8. 30. By the one whereof we have our persons accepted and new relations between God and us established By the other our nature reformed and new obedience infused which latter is but begun in this life and is called Sanctification and perfected in the life to come which most usually hath the terme of Glorification of which in its proper place VVhat is Justification Justification is the sentence of God whereby he of his grace for the righteousnesse of his Son by him imputed unto us and through faith apprehended by us doth free us from sin and death and account us righteous unto life Rom. 8. 30. 33 34. 1 Cor. 1. 30. Phil. 3. 9. For hereby we both have a deliverance from the guilt and punishment of all our sins and being accompted righteous in the sight of God by the righteousnesse of our Saviour Christ imputed unto us are restored to a better righteousnesse then ever we had in Adam I perceive your Answer needs further explaining first why call you Justification a sentence That thereby we may be informed that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures that comes under the head of sanctification begun here in this life which being finished is Glorification in heaven but here the word signifieth to pronounce just to quit and discharge from guilt and punishment and so
that concerne himselfe 1. Friends and Neighbours should see that his body be honestly buried and Funerals decently performed Gen. 23. 4 19. 25. 9. 1 Sam. 25. 1. Psal. 79. 3. Rom. 11. 9. 2. Moderate mourning is to be used for him Eccles. 12. 7. 1 Thes. 4. 13. 3. We are to report well of him as he hath deserved 4. We are to judge the best of him What is that which concerneth those that belong to him To provide for his wife children and posterity that he may live in them Ruth 2. 20. 2 Sam. 9. 7. So much of the respect which we owe unto our Neighbours Is it not required also that we should shew mercifulnesse unto our beasts Yes A righteous man is to regard the life of his beast Prov. 12. 10. and all hard usage of the creatures of God is forbidden Deut. 22. 6 7. and 25. 4. yet not so much in regard of them 1 Cor. 9. 9 10. as that thereby the Lord would traine us forward to shew mercy to our Neighbour For it being unlawfull to use the dumbe creatures cruelly it is much more unlawfull to use men so What are the breakers of this Commandement to expect The Apostle Iames teacheth that when he saith Iudgement without mercy shall be upon those that are mercilesse Iames 2. 13. Of how many sorts are those judgements They either concerne this life or that which is to come What be those that concerne this life 1. Severe punishments by the Law are to be inflicted upon the body as limbe for limbe eye for eye hand for hand tooth for tooth wound for wound bloud for bloud life for life Exod. 21. 23. Iudg. 1. 5 6 7. although it were a beast if it were knowne to be a striker Exodus 21. 28. 2. Short life Psal. 55. 23. bloud-thirsty men that live not out halfe their dayes 3. Magistrates that should punish murtherers if they spare them their lives are in danger to goe for the offender as Achabs did for Benhadads 1 Kings 20. 42. David was exceedingly punished for sparing bloud-thirsty men such as was his son Absalom and not punishing them 2 Sam. 13. 28 29. 14. 33. 16. 11. 4. God threatneth that hee will not onely revenge the bloud of the slaine upon the murtherer himselfe but also upon his issue and posterity in unrecoverable diseases 2 Sam. 3. 29. What is the punishment that concerneth the life to come 1. That their prayers are not heard Esay 1. 15. 1 Tim. 2. 8. 2. Everlasting death both of body and soule in the bottomlesse pit of Hell and as the degrees of sinne are so shall the punishment be What meanes are we to use for furthering us to the obedience of this Commandement It behoveth us to consider that first all men are made in the Image of God Gen. 9. 6. and of one bloud with us Acts 17. 26. and all Christians in the Image of Christ also in whom we are all one body 1 Cor. 12. 17. 2. God hath appointed the Magistrate also to punish proportionably every offender in this kinde Gen. 9. 6. Lev. 24. 20 21. Yea himselfe also extraordinarily bringing murtherers to light and punishment Gen. 4. 9. Prov. 28. 17. Acts 28. 4. VVhat must we avoyd as hindrances to the obedience of this Commandement 1. The false opinion of the world in placing manhood in revenge aud bloud-shed Gen. 4. 23 24. 2. The company of furious and unmercifull men Proverbs 22. 24 25. 3. Greedy desire of gaine Prov. 1. 19. Mic. 3. 3. 4. Pride Prov. 13. 10. 5. Riot and drunkennesse Prov. 23. 29. Hitherto of the generall duties that belong to the person of man contained in the sixt Commandement what followeth The duties which we owe to man in regard of the things which belong unto him the first whereof concerneth those that bee most deare unto him namely his family and his wife especially who is nearest unto him and as himselfe being one flesh with him In respect whereof temperance and chastity is required in the next Commandement What are the words of the seventh Commandement Thou shalt not commit Adultery Exod. 20. 14. What is comprehended under this name of Adultery All sins of that sort committed either in the body or in the mind of persons whether married or unmarried are signified by this name to signifie the vilenesse of the breach of this Commandement What then is the meaning and scope of this Commandement That all uncleannesse and impurity be avoided and chastity by all meanes preserved 2 Cor. 7. 1. 1 Thes. 4. 3 4 5. What is here forbidden All impurity uncleannes together with all means and provocations to lust What is here required All purity honest behaviour continent and chaste usage towards our selves and towards our Neighbours 1 Thes. 2. 3. 1 Cor. 7. 34. What are the speciall breaches of this Commandement They are either inward or outward What is the inward The unchastity and dishonesty of the mind with all filthy imaginations and inordinate lusts Mat. 5. 28. Col. 3. 5. What are the speciall branches of this inward impurity 1. The desire of strange flesh with resolution to have it if he could Col. 3. 5. 1 Thes. 4. 5. For to lust after a strange woman with consent of heart is forbidden in this Mat. 5. 28. as lust without consent is in the last Commandement Not that the bare affection is of it selfe a sin being rightly directed to a true and good object but the abuse of the affection the right subject manner and measure being not observed 2. Inward boiling and burning in affection whereby godly motions as with a fire are burnt up and a mans mind is so carried away that he is hindered in all other things belonging to his Calling This is an high degree of corruption which if it be not restrained will breake forth into further mischief Jam. 1. 15. And therfore we are earnestly to pray to God against it if we can no otherwise prevaile we must use the remedy of Marriage prescribed by God himselfe For it is better to marry then to burne 1 Cor. 7. 9. 3. Evill thoughts and cogitations in the mind arising from foolish and vaine talke but first and principally from our owne concupiscence when a man suffers as it were his soule to be trampled under foot with impure imaginations Jam. 1. 14 15. 4. Iealousie in the mind betwixt two persons upon no just occasion or good ground which is contrary to that entire love and affection which a man should have towards his wife Numb 5. What is the inward vertue here commended The virginity and constancy of the mind and the chastity and purity of the heart 1 Cor. 7. 34. 1 Thes. 4. 3 4. 5. 23. What is the outward breach of this Commandement Such uncleannes as being once seated in the mind after sheweth it selfe outwardly Wherein doth it shew it selfe Either in things that belong to the body
from us we rob our selves and the poore also who have right unto that which wee can well spare from our owne uses What doth this Commandement require concerning restitution of other mens goods That we readily restore those goods which either we have unjustly gotten from the right owners or which we cannot justly retaine How doe you prove that goods unjustly gotten ought to be restored Both by Gods Precepts the examples of the godly and necessary reasons For the first God strictly requireth that if any thing be unjustly gotten as either by violence or by fraud and deceit or any other wayes restitution bee made to the true owner Lev. 6. 2 3 4 5. Num. 5. 6 7 8. By what examples doe you evince it Before the Law by the example of Jacob and his sonnes Gen. 43. 12 21. Vnder the Law by the profession of Samuel 1 Sam. 12. 4. and the practice of Micah Judges 17. 2. who though an Idolater made conscience of it and of the Jewes Nehem. 5. 11 12. And under the Gospell we have the example of Zaccheus Luke 19. 8. Yea Judas himselfe being convinced of his sinne maketh restitution so that they herein are worse then Judas who refuse to doe it What reason have you for it Because it is a duty necessarily to be performed by all that hope for salvation For without restitution wee can neither have any true faith to perswade us that our sinne of Theft is remitted nor any sincere Repentance For God pardons no sin which we still pertinaciously retaine and live in Prov. 28. 13. But he that restoreth not ill-gotten goods liveth still in his theft and repenteth not of it seeing restitution is an inseparable fruit of repentance Ezek. 33. 15. But what is to be considered in this restitution Foure things First who is to make it namely every man who hath gotten any thing unjustly either by force or fraud by contract or out of contract by calumny and false accusation by lying oppression or any other evill course Luke 19. 8. Numb 5. 6 Lev. 6. 23. Secondly to whom restitution is to be made namely to him who is wronged defrauded or oppressed Lev. 6. 5. or to his kindred if he bee dead or if none such can be found to pious uses Thirdly how much ought to be restored to wit all the whole that is unjustly gotten if he be able or at least so much to the uttermost as he is able yea the Law of God required that to the principall a fifth part should be added Lev. 6. 5. Numb 5. 7. And even equity it selfe requireth that beside the principall it selfe so much more should be added as the party is damnified by this unjust detention of his goods Fourthly when this restitution ought to be made namely not at the end of our lives or after our death but as soone as we repent and desire at Gods hands that our sin should be forgiven We must confesse bewayle and forsake our sin that God may be reconciled unto us and then we must make satisfaction to our wronged Neighbour Mat. 5. 23 24. What are the things which though they be justly gotten yet are unjustly detained Such things as others having lost we have found For such things come unto us by the disposing of Gods providence and we may justly keep them till we can find out the true owners so that we make diligent enquiry after them with a resolution to restore what we have thus found when we know to whom they belong Deut. 22. 3. Exod. 23. 4. Hitherto of the duties which belong to just getting and possession of goods Now what is required to the right use of them Two things Fruition in respect of our selves and communication in respect of others Prov. 5. 15 16. What is required to the former That we thankfully and comfortably enjoy Gods blessings which he hath bestowed upon us Eccles. 5. 17 18. How must this be done By exercising two vertues The first is Parsimony or thriftinesse whereby we honestly keep and preserve our goods that they be not vainly and unprofitably mis-spent John 6. 12. Prov. 27. 23. to 28. The second is Frugality whereby we dispose of our goods justly and honestly gotten to fit and necessary uses in a sober and moderate manner What vertues then must here concurre in the right use of our goods These foure 1. Iustice in getting them 2. Thriftinesse in keeping them 3. Frugality in enjoying them 4. Liberality in communicating them For without justice parsimony degenerateth into covetousnesse Frugality without liberality into sordid miserlinesse Liberality without parsimony and frugality into prodigality What vices are opposed to these vertues Two 1. Tenacity or sordid gripplenesse Secondly profusion and wastefulnesse What is tenacity A kinde of covetousnesse which restraineth men both from communicating their goods to others and from enjoying them themselves Eccles. 6. 2. 5. 10 11. Wherein doe such offend By committing a double theft First against their neighbours seeing God hath not made them absolute owners of their riches but Stewards who must dispose of them also for the good of others which if they doe not they rob them of their right James 5. 1 2 3. Secondly against themselves in defrauding their owne soules of the use of those blessings which God hath allowed them Eccles. 4. 8. What doe you think of such Misers First that none are more wicked seeing they are neither good for themselves nor others Eccles. 14. 5. Secondly none poorer seeing though they possesse much yet they enjoy nothing and want as well what they have as what they have not Thirdly none more foolish seeing they want for feare of wanting and live poore that they may dye rich Fourthly none more wretched seeing they deprive themselves both of the comforts of this life and of the joyes of the life to come What is the other extreame Profusion and wastfulnesse And this is two-fold either in spending above their meanes in unnecessarie expences whereby they either ruine their estates or expose themselves to the devills tentations in using unlawfull meanes to recover that which they have wastfully mis-spent Or secondly in wasting their goods in dishonest riotous courses tending to luxurie and riot whereby they necessitate themselves to use all unlawfull meanes to get so much more wealth as may serve to maintaine their riotous expences and so Luxury becommeth the mother of Covetousnesse and Covetousnesse the nurse of Luxuriousnesse What is the use of our goods respecting others It is by communication or liberall alienation of them for the use and benefit of others What vertues are hereunto required Two Liberality and Iustice. Liberality whereby we communicate our goods with a ready and cheerefull minde Secondly Iustice that we thus communicate that onely which is our owne And these must goe hand in hand and are therefore conjoyned by Salomon Proverbs 21. 21. What are the kindes of liberall alienation They are two For it is
the confirmation thereof or a reason of the perswasion that they are forgiven What is the summe of this Petition That we may be justified and be at peace with God that God giving us a true knowledge and feeling of our sins would forgive us freely for his Sons sake and make us daily assured of the forgivenesse of our sins as we are privy to our selves of the forgivenesse of those trespasses which men have offended us by Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13. What is meant here by debts The comparison is drawne from debters which are not able to pay their creditors to whom all we are compared for that we have all sinned Therefore by debts we must understand sins as Saint Luke expoundeth the metaphor and that not in themselves as breaches of the Law of God for who would say that we owe and are to pay sin unto God but with respect to the punishment and satisfaction due to Gods justice for the offence of sin For our debt being properly obedience whereto we are bound under penalty of all the curses of the Law especially eternall death Rom. 8 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond wherby the penalty became our debt and is daily increased in us all by sinning Luke 13. 4. Mat. 18. 24 c. Rom. 6. 23. What learne you from hence Here hence two things are implyed One a franke and humble confession that we have sinned both originally and actually Another that there is no power in us to make satisfaction for our sins What use is there of Confession Great for that we have naturally a senselesnesse of sin or else being convinced thereof we are ready to lessen it and make it light the contrary whereof appeareth in the children of God 1 John 1. 8 9. Psal. 32. 3 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19 20. Psal. 51. 3 4 5 6. Acts 22. 3 4 5. 1 Tim. 1. 13 15. How can a man confesse his sins being not knowne and without number Those that are knowne we must expresly confesse and the other that are unknowne and cannot be reckoned generally Psal. 19. 12. How appeareth it that we are not able to pay this debt Because by the Law as an obligation every one being bound to keep it wholly and continually Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once and in the least point maketh us debtors presently as having forfeited our obligation there is no man that can either avoid the breach of it or when he hath broken it make amends unto God for it considering that whatsoever he doth after the breach is both imperfectly done and if it were perfect yet it is due by the obligation of the Law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied The reward of it which is everlasting death both of body and soule Rom. 6. 23. the greatnesse and also number whereof is declared by the parable of ten thousand talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometime able to make some satisfaction especially if hee have day given him No and therefore we are compared to a child new borne red with bloud and not able to wash himselfe nor to help himself Ezek. 16. 4 5. And to captives close shut up in prison and fetters kept by a strong one Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our deliverance out of the power of Satan as that a poore Lamb should deliver it selfe from the gripes and pawes of a Lion What is the meanes to free us from this debt By this petition Christ teacheth us that being pressed with the burden of our sin we should flee unto the mercy of God and to entreat him for the forgivenesse of our debt Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation that in Law it be not available against us In which respect the preaching of the Gospel is compared to the yeare of Iubile when no man might demand his debt of his Brother Luke 4. 19. How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the onely ransome for sin contrary to the Papists who confessing that originall sinne is taken away by Christ in Baptisme doe teach that we must make part of our satisfaction for our actuall sin and therefore some of them whip themselves as if their bloud might satisfie for sinne which is abominable to think What doe you then understand here by forgivenesse Such remission as may agree with Gods justice which will not endure him to be a loser wherefore it is forgivenesse of us by taking paiment of another Job 33. 24. even of our surety Iesus Christ in our behalfe 1 John 2. 2. What meane you by saying Vs and Ours We include with our selves in this petition as many as are in Christ enabled by a true faith to lay hold on him and to plead his paiment and satisfaction Psal. 130. 7 8. 51. 18. Doe we here pray for the sinnes of this day as before for the bread of this day Not onely for them but also for all that ever we have done at all times before to the end that we might be the further confirmed in the assurance of the remission of all our sins What is further to be considered in this Petition That as in the former by Bread more was understood so here under one part of our Iustification to wit the remission or not imputation of sins unto death by meanes of the satisfaction of Christs sufferings we doe also conceive the other part which is the imputation of his holinesse unto life eternall as implyed under the former and inseparably annexed thereto For as Christ hath taken away our sins by suffering so he hath also cloathed us with his righteousnesse by fulfilling of the Law for us Dan. 9. 24. 2 Cor. 5. 21. What doe we then aske of God in this Petition Six things viz. 1. Grace feelingly to know and frankly and tremblingly to confesse without excuse or extenuation the great debt of our sins Psal. 51. 3. and our utter inability to satisfie for the same or for the least part thereof Psal. 103. 3. 142. 2. 2. That God would bestow upon us Christ Iesus and for his sake remove out of his sight all our sins and the guilt and punishment due unto us for the same 3. The power of saving faith Luke 17. 5. to lay hold on the meritorious sufferings and obedience of our Lord Iesus Christ unto our full Iustification Esa. 53. 5. 4. The Spirit of prayer that with griefe and sorrow for our sins wee may crave pardon for our
to our weaknesse 3. What miserable men they are that refuse the Sacraments Repeat the principall ends for which God hath instituted the Sacraments To help our insight as cleare glasses to releeve our memories as lasting monuments and to confirme our faith as most certain seales and pledges from whence they become our bonds of obedience and the markes and badges of our profession so the ends for which they are appointed are these foure 1. The clearing of our knowledge 2. The helping of our memories 3. The strengthening of our faith 4. The quickning of our obedience How may we more clearly consider of those things which are ministred in the Sacraments By considering distinctly the things given and received and the persons giving and receiving What are the things given and received They are partly outward and partly inward What are the outward The visible creatures ordained for signes and figures of Christ as under the time of the Gospel Water Bread and Wine Why hath God made choice of these creatures Both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally used of all Nations of the world What are we to learne from hence The wonderfull wisdome of God that hath chosen base and common things for so high and singular mysteries whereas he might have chosen things more rare and of greater price to set out such excellent benefits as are offered to us in the Sacraments wherein there is great difference between the time of the Law and of the Gospel What are the inward things The invisible and spirituall graces namely Christ with all his benefits What learne you of this Not to stick to the outward elements but to lift up our hearts unto God accounting the elements as a Ladder whereby to climb up to those celestiall things which they represent So much of the things what are the persons The Giver and Receiver How many Givers are there Two the outward giving the outward and the inward giving the inward things Who is the inward giver God himself even the holy Trinity God the Father God the Son and God the holy Ghost What are the actions of God in a Sacrament They are principally two 1. To offer and reach forth Christ and his graces 2. To apply them to the hearts of the faithfull Communicant Who are the outward Givers The Ministers especially representing unto us the Lord whose Stewards they are 1 Cor. 4. 1. What is the Ministers office herein To consecrate the elements and then to distribute them Wherein consisteth the consecration of the elements Partly in declaring the institution of the Sacraments and partly in going before the Congregation in prayer unto God First in praising God who hath ordained such means for the reliefe of our weaknesse Then in suing to God that he would be pleased to make those meanes effectuall for which end they were ordained Is not the substance changed of the elements by this consecration No verily onely the use is altered in that they are separated from a common to a holy use which change and alteration continueth onely while the action is in hand Doth the Minister with the signe give the thing signified also No he onely dispenseth the signes but it is God that giveth and dispenseth the things signified Matth. 3. 11. Is God alwayes present to give the thing signified to all them that the Minister giveth the signe No not to all for some in receiving the signes receive together with them their owne judgement 1 Cor. 11 29. yet he is alwayes ready to give the thing signified to all those that are fit to receive the Sacraments and to such persons the signes and things signified are alwayes conjoyned Who are the persons that are to receive the Sacraments All Christians that are prepared thereunto Is there any speciall preparation required to the receiving of the Sacraments Yes verily for seeing men ought to come with preparation to the hearing of the Word alone they ought much more to come when the Sacraments are administred also wherein God doth offer himselfe more familiarly and visibly to us What is the preparation that is required in them that come to receive the Sacraments There is required in those that are of yeares of discretion to a worthy participation of the Sacraments knowledge faith and feeling both in the Law and in the Gospel Seeing no man is able to attaine to the knowledge of the Law and the Gospel perfectly much lesse the simple and common people tell me how farre is this knowledge faith and feeling necessary First concerning the Law it is necessary that the receiver of the Sacraments be able to understand and beleeve the common corruption of all men both in the bitter root of originall sinne and in the poysoned fruits thereof together with the curse of everlasting death due thereunto and that he be able to apply both these that is the sinne and wages thereof to himselfe Secondly concerning the Gospel that he be able in some measure to understand the Covenant of Grace which God in Christ hath made with the sons of men and then that by faith he be able in some measure to apply the same to himself VVhat ariseth from this knowledge faith and feeling to a further preparation thereunto A true and earnest desire to be made partaker of the Sacraments with a conscionable care to performe speciall duties in and after the action of receiving VVhat duties in the action of receiving are to be performed First a grave and reverent behaviour befitting such holy Mysteries Secondly an attentive heedfulnesse in comparing the outward signes and actions in the Sacraments with the inward and spirituall things which they betoken VVhat duties are to bee performed after the partaking of the Sacraments If we have a sense and feeling of the gracious work of God by them we are to rejoice with thanksgiving if not we are to enter into judgment with our selves and to humble our selves for our want thereof And though we ought to be humbled if we feel not the work of God in us in or after the Sacraments as that which argueth want of preparation before or attention in receiving of them yet ought we not therefore to be altogether dismayed for as the sick man feeleth not the nourishment of his meat because of his malady and yet notwithstanding is nourished so it is in such faithfull ones as doe not so sensibly feel the working of God in and by the Sacraments through the weaknesse of their faith and although wee cannot feele it immediately yet after by the fruites thereof wee shall bee able to discern of our profiting thereby Hath the administration of the Gospel been alwaies after the same manner For substance it alwayes hath been the same but in regard of the manner proper to certain times it is distinguished into two kindes the Old and the New Heb. 11.
and whereas a man willeth a member of his body to be cut off we may rather call it a permission then a willing and yet a vvilling permission You have shewed how many ways sin is to be considered how many things are to be considered in every sin and how we are said to will a thing Now let me hear what you say to the matter in question that is whether God doth will sin or no Before I answer directly to your question I think it is not amisse to shew what every one must carefully take heed of in answering to this question for in answering there is danger Let me hear what dangers must be avoided in answering There are two and every one must avoid them and sail between them as between two dangerous rocks The first is this we must take heed lest we make God the author of sin by affirming that he willeth sin as the Libertines do as Adam did Gen. 3. 12. for that were the next vvay not only to put off our sins from our selves and lay them upon God but also to cast off all conscience of sin and all fear of God then the which nothing can be more blasphemous against God and pernicious to our selves What is the second thing to be avoided The other is this we must take heed that we affirm not any evill to be in the world which God knoweth not of or whether God vvill or no for that vvere to deny Gods omnipotency and al-knowledge These are two dangerous rocks and heresies indeed but now I expect a direct answer to the question That cannot be at once but by going from point to point according to our former distinction of sin and vvilling Very well then declare first of all what things God doth properly will which of themselves are to be willed God doth first and chiefly vvill himself that is his own glory and Majesty as the end for vvhich all things are and this he is said to vvill properly that is he loveth it advanceth it and delighteth in it and to this purpose serve all those Scriptures vvhich command us to sanctifie his name and to adore his glory as in Esa. 48. 11. Pro. 16. 4. Rom. 11. 36. Besides himselfe he doth properly vvill all other things vvhich he made and vvhich he doth himself insomuch as he doth approve them and love them as appeareth by these places following God saw all that he made and it was good and therefore gave a Commandement that one should preserve another by multiplying and encreasing Again it is said whatsoever the Lord will that he doth therefore whatsoever he doth that he wils and although he hateth evill yet he doth properly will and love that good which commeth of evill that is his own glory and the salvation of his people Whether doth God will punishments or no Yea his will is the first and efficient cause of all punishment which is proved by this reason and argument every good thing is of God every punishment being a work of justice is a good thing therefore every punishment is of God and he doth will it What say you to the words in Ezekiel 18. 23. 32. I will not the death of a sinner That place is to be understood onely of the elect for properly indeed God doth not will their death and therefore to keep them from death meaning eternall death he giveth them repentance Whether doth God will sin as it is a punishment of sin that went before Yes he doth and it usuall with God to punish one sin with another as for example the hardning of Pharaohs heart was a sin in Pharaoh and God brought it upon him not as a sin but as a punishment of his former sins You say that in every sin is an action or deed which is either inward or outward whether doth God will that or no So far forth as it is an action only God doth will it but not the corruption deformity of the action for in him we live move and have our beeing Acts 17. 28. But whether doth God will sin properly as it is a transgression of the law and a corruption in the action or no No he doth not neither can be for it is against his nature and to this effect serve these places of Scripture following Psal. 5. 5. Heb. 1. 15. 1 Joh. 1. 4. and reason doth confirm it many vvayes for looke vvhat God doth vvill properly he loveth and alloweth it but God hateth and damneth sin as the Scriptures vvitnesse and therefore he doth not vvill it properly Zach. 8. 17. Again he hath sent his Son to take away the sins of the vvorld and to destroy the vvorks of the Devill therefore he doth not vvill them Lastly if God should properly vvill sin then he must be the author of sin but he is not the author of sin for the Scriptures doe never attribute sin unto God but unto the devil unto men Ro. 9. 14. 1 Ioh. 2. 16. But although God doth not properly will sin yet he doth willingly permit sin doth he not Yes but for the better understanding how God doth permit sin vve must consider hovv many vvays or in hovv many senses one is said to permit a thing and that is three vvays To permit is sometime of two good things to grant that vvhich is lesse good although it vvere against our vvill as for example a man vvould bring up his son in learning rather then in vvarfare or in any other occupation but because his son hath more mind to an occupation then to learning and doth crave of his father to go to some occupation or to be a Soldier rather then a Doctor his father doth grant him his desire but he had rather have him to be a Scholar And this is a kind of permission and suffering but this permission ought rather to be called a will indeed for that which is lesse good yet because it is good he doth will it and approve it and it is a true object of his will and it may be called a permission in respect of that will which had rather have had the greater good And is thus God said to permit sin in this sense No by no means for sin as it is sin hath no shew of good in it which may be compared with a greater good Which is your second way of permitting Sometimes to permit is to grant one evill to goe unpunished that many more grievous evils thereby may be prevented as many times Princes Magistrates are wont to doe and so some do think that God hath granted some sin to be done without danger or threatning of punishment lest more and more hainous mischiefs should ensue And are not you of that mind No God forbid I should for the Apostles rule is both generall and true we must not doe evill that good may come thereof lest we be damned justly therefore no man may by the law of God admit any sin to avoid another
What learn you from thence Not to suffer our selves to be instruments of evill to any in the least sort if we will escape the curse of God for if God did punish a poor worm which had no reason or will to chuse or refuse sin how much lesse will he spare us which have both What is the sentence against the Devill The Ordinance of God That there shall be always enmity between the Devil and his seed on the one side and the woman and her seed on the other together with the effect of this enmity VVhat doe you understand by the seed of the Devill seeing there is no generation of the Devils for that there is no male nor female among them neither have they bodies to engender The seed of the Devill are all both wicked men and Angels Joh. 8. 44. which are corrupt and carry his image 1 Joh. 3. 8. In which respect the wicked are called the children of the Devil and every where the sons of Belial Act. 13. 10. What learn you from thence That the war of mankind with the Devill is a lawfull war proclaimed of God which is also perpetuall and without any truce and therefore that herein it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth whereas we being continually assaulted with our enemy leave our fight with him to fight against our brethren yea against our own soules he continually and without ceasing fighting with us and not against his own as the blasphemous Pharisees said Mat. 12. 24. VVhat is the sentence against the Woman First in the pain of conception and bearing child Secondly in the pain of bringing forth wherein is contained the pain of nursing and bringing them up Thirdly in a desire to her husband Fourthly in her subjection to her husband Was she not before desirous and subject to her husband Yes but her desire was not so great through conscience of her infirmity nor her subjection so painfull and the yoake thereof so heavy What is the sentence against Adam First his sin is put in the sentence and then his punishment What is his sin One that he obeyed his wife whom he should have commanded then that he disobeyed God whom he ought to have obeyed the first being proper to him the other common to his wife with him What was the punishment A punishment which although it be more heavy upon Adam yet it is also common to the woman namely the curse of the earth for his sake from whence came barrennesse by Thistles and Thorns c. whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his brows to draw necessary food from it and that as long as he lived Lastly the expulsion out of Paradise to live with the beasts of the earth and to eat of the hearb which they did eat of What learn you from thence That all men from him that sitteth on the Throne to him that draweth water are bound to painfull labour either of the body or of the mind what wealth or patrimony soever is left them although they had wherewith otherwise plentifully to live What observe you else I observe further out of this Verse and out of the two next that in the midst of Gods anger he remembreth mercy for it is a benefit to Adam that he may live of the sweat of his brows to Eve that she should bring forth and not be in continuall travell unto them both that he taught them wisdome to make leather Coats What learn you from that it was said God made them Coats That in every profitable invention for the life of man God is to be acknowledged the Authour of it and have the honour of it and not the wit of man that invented it as is the manner of men in such cases to sacrifice to their nets Hab. 1. 16. When there were better means of clothing why did they weare Leather It seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing What learn you from thence That howsoever our condition and state of calling afford us better array yet we learn even in the best of our clothes to be humbled by them as those that are given us to cover our shame and carry always the mark and badge of our sinnes especially when these which were even after the fall the goodliest creatures that ever lived learned that lesson by them What followeth A sharp taunt that the Lord giveth Adam ver 22. further to humble him as if he should say Now Adam dost thou not see and feel how greatly thou art deceived in thinking to be like God in eating of the forbidden fruit What learn you from it That by the things we think to be most esteemed contrary to the will of God we are most subject to derision and that it must not be a plain and common speech but a laboured speech that must bring us to repentance Why doth God banish him out of Paradise lest he should live if he should eat of the tree of Life seeing there is no corporall thing able to give life to any that sinne hath killed It is true that the eating of the fruit of the Tree of life would not have recovered him but the Lord therefore would have him banished from it lest he should fall into a vain confidence thereof to the end to make him seek for grace Wherefore are the Angels set with a glittering sword to keep them from the Tree of life To encrease their care to seek to Christ being banished from it without hope of comming so much as to the sign of life What learn you from hence The necessary use of keeping obstinate sinners from the Sacraments and other holy things in the Church Thus much of the miserable and unhappy condition which our first parents brought upon themselves Did this estate determine in their persons or was it derived from them to all their posterity It was for their sinne in eating the forbidden fruit was the sin of all men and we therein became sinners and guilty of eternall Condemnation So that they by this first transgression did not onely lose for themselves the Image and favour of God but withall all deprived their posterity of that blessed estate Rom. 3. 23. and plunged them into the contrary Rom. 3. 12. bringing damnation upon themselves and us all wherefore this cursed estate of mankind is called in the scriptures the image of Adam Gen. 5. 3. the old man Ephes. 4. 22. the flesh Gen. 6. 3. John 3. 6. c. And the Apostle teacheth expresly Rom. 5. 12. That by one man sinne entred into the world and death by sinne and so death went over all men forasmuch as all men have sinned How doth the Apostle here call this the sinne of one man seeing both Adam and Eve sinned which are two and that Eve sinned before Adam In
the name of Adam was comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam Gen. 5. 2. and last of all the Apostle used the word here signifying both man and woman What reason is there that all their posterity should take part with them both in their fall and in the wofull effect thereof It seemeth not to stand with the Justice of God to punish us for the sin that we never did Our first parents by Gods appointment were to stand or fall in that triall not as singular persons only but also as the head and root of all mankind representing the persons of all that should descend from them by naturall generation and therefore for the understanding of the ground of our participation with Adams fall two things must be considered First that Adam was not a private man in this businesse but sustained the person of all mankind as he who had received grace and strength for himself and all his posterity and so lost the same for all For Adam received the promise of life for himself and us with this condition if he had stood but seeing he stood not he lost the promise of life both from himself and from us and as his felicity should have been ours if he had stood in it so was his transgression and misery ours So that as in the second Covenant the righteousnesse of the second Adam Christ Jesus the Mediatour is reckoned to those that are begotten of him by spirituall regeneration even those that beleeve in his name although they never did it so in the first Covenant the sinne of the first Adam who herein sustained a common person is reckoned to all the posterity that descend from him by carnall generation because they were in him and of him and one with him Rom. 5. 15 16 17 18 19. Secondly that we all who are descended from Adam by naturall generation were in his loyns and a part of him when he fell and so by the law of propagation and generation sinned in him and in him deserved eternall condemnation therefore as two Nations are said to be in the womb of Rebekah Gen. 25. 23. and Levi to have paid tithes to Melchisedec in the loins of Abraham Heb. 7. 9 10. who was not born some hundred years after so is it here Thus we see that as by the act of generation in leprous parents the parents Leprosie made the childrens and the slavish and villanous estate of the parents is communicated unto all the off-spring for a man being a slave his progeny unto the hundred generation unlesse they be manumitted shall be slaves even so the naturall man howsoever he thinketh himself free yet in truth he is sold under sin and is the very servant of corruption and in that state shall for ever remain unlesse the Son doe make him free Joh. 8. 33 34. 36. Rom. 6. 17. 19 20. 7. 14. 2 Pet. 2. 19. We see also that great Parsonages rebelling against the King do not only thereby hurt and disgrace themselves but also stain their whole bloud and lose their honour and Inheritance from themselves and from their children for by our Law a man being attainted of High treason the attaint of bloud reacheth to his posterity and his children as well as he lose the benefit of his Lands and Living for ever unlesse the King in favour restore them againe as God in his mercy hath done unto us Then it appeareth that by propagation from our last parents we are become partakers of the sin of our first parents Even so and for the same transgression of our first parents by the most righteous Judgement of God we are conceived in sin and born in iniquity and unto misery Ps. 51. 5. for men are not now born as Adam was created but death doth reign over them also that sinned not after the like manner of the transgression of Adam Rom. 5. 14. that is over infants who are born in sin not by imitation but by an inherent corruption of sin even as we see the young Serpents and Wolves that never stung men or devoured sheep are notwithstanding worthy to die because there are principles of hurtfulnesse and poysonsomnesse in them How is it shewn that babes new born into the world have sin In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb goe straight into the grave What is then the naturall estate of man Every man is by nature dead in sin as a loathsome carrion or as a dead corps and lieth rotting and stinking in the grave having in him the seed of all sins Eph. 2. 1. 1 Tim. 5. 6. For the fuller understanding of the state of sin and the consequents thereof declare first what sin is It is defined in one word 1 Joh. 3. 4. to be the transgression of the law namely a swerving from the law of God making the sinner guilty before God and liable to the curse of the law Gen. 4. 7. Seeing by the law sinne is and the law was not before Moses Rom. 5. 13. it seemeth there is no sin untill Moses When it is said the law was not before Moses it is to be understood of the law written in the Tables of stone by the finger of God and other laws Ceremoniall and Politicall written by Moses at the commandement of God for otherwise the law the Ceremoniall law excepted was written in the heart of man and for the decay therof through sin taught by those to whom that belonged from the fall unto Moses Is every breach of the Law of God sin Yea if it be no more but the least want of that God requireth Rom. 7. 7. Gal. 3. 10. And doth every sin the very least deserve the curse of God and everlasting death Yes verily because God is of infinite Majesty and dignity and therefore what so toucheth him deserveth endlesse wrath wherefore Purgatory and our owne satisfaction for small sinnes is vain How many sorts of sins are there Sin is either imputed or inherent the one without us and the other within us What is the sin Imputed Our sin in Adam in whom as we lived so also we sinned for in our first parents as hath been shewed every one of us did commit that first sinne which was the cause of all other and so we all are become subject to the imputation of Adams fall both for the trasgression and guiltinesse Rom. 5. 12. 18. 19. 1 Cor. 15. 22. What sins are Inherent in us They doe either defile our nature or our actions the one called Originall sin the other Actuall Col. 3. 9. For every one naturally descending from Adam beside the guilt of that first sin committed in Paradise first is conceived and born in original corruption Ps. 51. 5. Secondly living in this world sinneth also actually Gen. 6. 5. Esay 48. 8. yea of
his mouth and works of his hands are all stained with sin Be not outward sins more grievous then inward Some be and some be not for if they be against the same Commandement and the same branch thereof they are much more wicked and evill because first God is more dishonoured outwardly Secondly other men are offended if godly or inticed by their example if wicked Thirdly a man doth more ingrosse himselfe in sin outward then in a bare thought that he restraineth from outward action But how may some thoughts be more evill then actions If they be of more wicked matters as the denying of God in heart is worse then an idle word What use are we to make thereof It serveth first to condemn the common sort that say and hold that thoughts are free which are oft so sinfull Secondly to assure us that many though they lead an outward civill life in actions yet if their hearts be not cleansed by faith may be more odious in Gods sight that knoweth their thoughts then a godly person that may be left to some outward weaknesses in his life What be the degrees by which men doe proceed in the committing of actuall sin Out of James 1. 14 15. these foure degrees may be observed First temptation to sin James 1. 14. 2 Sam. 11. 12. which then only is sin to us when it either ariseth from our own corruption or from outward occasions to which we have offered our selves carelesly For if every temptation to sin offered unto us should be sin simply then our Saviour that was tempted should have sinned Therefore the outward or inward temptations that Satan may offer be not sins to us till they get some hold in us which is when we are the occasion of them our selves by inward corruption or outward carelesnesse in venturing upon temptations Secondly concupiscence bringing sinne to conception James 1. 15. which is done by these degrees First entertaining the sinne whereunto we are tempted and suffering it to have abode in the mind or thought Secondly withdrawing the heart from God whom we ought to feare with all our hearts and his Commandements Jam. 1. 14. Thirdly consulting whether that sinne which we ought to hate may be done or no. 3. Consent of the mind to commit sinne whereupon ensueth the birth of sin Jam. 1. 15. by which it is brought forth into act against God or man 4. Often repetition of sin by custom and continuance wherein the heart finally is hardened Heb. 3. 13. and sinne is come to a perfection or ripenesse Jam. 1. 15. which is the strength that sin getteth over man whom it ruleth as a Master doth a slave in which estate who so continueth must look for eternall death Jam. 1. 15. for sin then reigneth which it never doth in the godly Are these actuall transgressions all of one sort No for they are diversly considered in respect of the Commandement broken the object offended the disposition followed and the degrees attained How for the Commandement The breach of a Commandement that biddeth is a sin of omission but of one that forbiddeth is a sin of conversion the one is an omission of duty required the other a Commission of evill forbidden by the one we offend in omitting those things which we should doe by the other in committing those things which we should not doe Which be the inward sins of omission The not thinking so often or religiously of heavenly things respecting the first table or of good duties to man as we should but suffering our minds to be a through-fare for vaine or wicked thoughts to passe through more then good which sinne if it were thought of well would make men more humble before God and to make more conscience of their houres dayes and nights to mark how their mind is occupied What be inward sins of Commission All actuall sins of the mind and thoughts whether we be awake dealing with God or man or asleep dreaming Examples of the first against God are to think there is no God Psal. 10. 45. or to have vile and base conceipts of him or his government Psal. 10. 41. 1 Cor. 2. 14. And towards man every inward breach of the second table But doth man commit sin in the night when he dreameth Yes surely the soule is never idle but when it thinketh not of good it thinketh of evill and the godly may mark that after they have had any dreams of things unlawfull their heart is in a measure wounded till they obtaine peace and pardon from God What use are we to make thereof To pray earnestly that God would sanctifie our corrupt hearts that it may be a fountaine of holy and not sinfull thoughts and in the night 1. To commit our selves specially to God that because we having our Senses and Judgement bound and silent are lesse able to resist and judge our sinfull thoughts God would preserve us from them by his grace And 2. That we avoid all occasions thereof in the day What be the outward sins of Commission Such as to the committing of them beside the thought of our mind any part of our body doth concurre as our tongue to words and other parts to deeds How are sinnes distinguished in regard of the object offended Some sins are more directly against God some against men either publique or private and others against a mans self How in regard of the disposition followed Either as we partake with others sins Esa. 6. 5. or as we commit the sin in our own person What be the differences of partaking with others sins First when we conceal and winke at other mens sins which we ought to reveal and rebuke as Magistrates and Ministers oft doe 1 Sam. 3 13. Secondly when we further it by our consent presence or counsell Act. 7. 58. 8. 1. 22. 20. 23. 14 15. Rom. 1. 32. Thirdly when we provoke others to sin Mark 6. 25. VVhat difference of disposition is there in those sins which a man doth commit in his own person Some sins are committed of Ignorance 1 Tim. 1. 13. Ps. 19. 12. or of an erring conscience 1 Cor. 8. 7. which a man doth either not know or not mark others are done of knowledge Doth not Ignorance excuse Affected Ignorance doth rather increase then diminish a fault VVhat be the differences of sins of knowledge 1. Some are of infirmity and temptation for feare of evill or hope of good Rom. 7. 19. Mat. 26. 69 70. 2. Some of presumption obstinacy and stubbornesse in sinning against which David earnestly prayed Ps. 19. 13. 50. 21. Eccles. 8. 11. and this may proceed if men have not the grace of God to obstinate and wilfull malice against God and his truth and to the unpardonable sinne against the holy Ghost Heb. 6. 4 5 6. 10. 29. Mark 3 29 30. What is the sin against the holy Ghost the highest of all sins It is a wilfull and malicious falling from and resisting of the Gospell
after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as
a debt is a debt though a man knoweth it not and it is by so much the more dangerous as not knowing it he will never be carefull to discharge it till the Lords arrest be upon his back when his knowledge will doe him no good VVe may see many which heap sinne upon sinne and know also that they sinne and yet for all that cease not to make good cheer and make their hearts merry The countenance doth not alwayes speake truth so that sometimes under a countenance in shew merry there are stings and pricks in the Conscience Rom. 2. 15. which yet is oftentimes benummed and sometimes through hypocrisie it is seared as it were with a hot iron 1 Tim. 4. 2. but the Lord will find a time to awaken and revive it by laying all his sinnes before his face Psal. 50. 21. VVhen it is known what is the remedy of it It were wisdome not to suffer our guilt to run long on the score but reckon with our selves every night ere we lie down to sleep and look back to the doings of the day that in those things which are well done we may be thankefull and comfort our own hearts and in that which passeth otherwise from us we may call for mercy and have the sweeter sleep for if Solomon willeth us in that case of debt by suretyship to humble our selves to our Creditor and not to take rest untill we have freed our selves Prov. 6. 1 2 3 4 5 6. much more ought we to haste the humbling our selves unto God sith the bloud of Christ is the onely sacrifice for sinne Is the guilt of sin in all men alike No for as the sin encreaseth so doth the guilt both in regard of the greatnesse and of the number of our sins as appears out of Ezra 9. 6. where as sin is said to be gone above their heads so the guilt to reach up to the heavens VVhen the sin is gone and past is not the guilt also gone and past Christ taketh away both the guilt and the sin of the godly except originall sin which continueth during life but in the wicked when the act of sin is gone the guilt remaineth always as the strong savour of garlick when the garlick is eaten or as the scarre of a wound or the mark of a burning when the wound or burning is past VVhat is contrary to the guilt of sin The testimony of a good Conscience which is a perpetuall joy and comfort yea and a heaven to him that hath walked carefully in Gods obedience as the other is a torment of hell So much of the guilt what is the punishment It is the wages of sin sent for the guilt Rom. 6. 23. namely the wrath and curse of God by whose just sentence man for his sinne is delivered into the power both of bodily and spirituall death begun here and to be accomplished in the life to come Gen. 2. 17. John 3. 18 19. 5. 24. 28. 29. Lamen 3. 36. Esa. 64. 5 6. Rom. 6. 12. Gal. 3. 10. VVhat do you understand by bodily and spirituall death By the one I understand the separation of the soule from the body with all personall miseries and evils that attend thereon or make way thereto by the other the finall separation of both from God together with present spirituall bondage and all forerunners of damnation Are all the particular punishments expressed in the word which shall come for sin They cannot wholly be laid down they be so manifold and so divers and therefore it is said they shall come written and unwritten Deut. 29. 20. 28. 61. Against whom are these punishments addressed Against the whole estate of him that sinneth For whereas executions upon obligations unto men are so directed as they can charge either the person alone or his goods and lands alone so as if the Creditor fall upon the one he freeth the other as if he fall upon the person he cannot proceed further then unto his body the execution which goeth out from God for the obligation of sin is extended to the whole estate of the sinner both to the things belonging unto him and likewise to his own person VVhat be the punishments that extend to the things belonging to him Calamities upon his family wife children servants friends goods and good name the losse and curse of all these and unhappy and miserable posterity Matth. 15. 22. Psalme 109. 12. hinderances in goods Deuter. 28. in name ignominy and reproach Matth. 7. 12. Job 18. 17. Prov. 10. 7. losse of friends acquaintance c. What are the judgements executed upon his person They are executed either in this life or in the life to come What punishments are inflicted in this life They be partly outward partly inward What be the outward punishments 1. His want of dominion over the creatures and the enmity of the creatures against him calamities by fire water beasts or other means disorder in the world in summer winter heaven earth and all creatures 2. Shame for the nakednesse of body 3. All hunger in extremity thirst nakednesse penury poverty of estate and want of bodily necessaries 4. Wearinesse in following his calling with sweat of his browes with trouble and irksomnesse Gen. 3. 19. 5. Outward shame and infamy 6. Servitude 7. Losse of limbs or of the use of his senses deformities in body 8. Weaknesse of beeing want of sleep pains of body aches soars sicknesses and diseases of all sorts Deut. 28. Mat. 9. 2. even to the itch which few make accompt of therby to feel the anger of God and punishment of sin hither is to be referred pain in Child-bearing Gen. 3. 16. What be the inward punishments in this life 1. Sorrow and anguish of soul for these plagues and the like 2. Madnesse frenzy and foolishnesse 3. Blindnesse and distemper of the soul when God striketh it with an ignorant spirit with want of judgement to discern between good and bad with forgetfulnesse of holy things or hardnesse of heart Eph. 4. 17 18 19. which although for the time they be least felt yet are they more fearfull and dangerous then those whereof the sense is presently sharp 4. Terrour and vexation of spirit driving into hell guiltinesse and horrour of Conscience the fury of a despairing soul beginning even in this life to feel hell torments Deut. 28. 28. Heb. 10. 27. Esa. 33. 14. 5. Strangenesse and alienation from God 6. Spirituall bondage whereby sinfull man is become subject to the lust of the flesh the curse of the Law the rule of Satan and the custome of the world yea even blessings are cursed Malac. 2. 2. and prosperity causeth ruine Psal. 69. 22. In what sort is man in bondage unto Satan Both soul and body is under the power of the Prince of darknesse whereby man becommeth the slave of the Devil and hath him to reign in his heart as his God till Christ deliver him Col. 1. 13. Ephes. 2. 2. 2 Tim. 2. 26.
naturall Son of God How is he said to be conceived by the Holy Ghost Because the holy Ghost by his incomprehensible power wrought his conception supernaturally which Fathers doe naturally in the begetting of their children not that any of the substance of the Holy Ghost which is indivisible came to his generation in the womb of the Virgin Why is he called the Word John 1. 1. As for other reasons declared in the doctrine of the Trinity so also because he is he whom the Father promised to Adam Abraham and all the holy Patriarchs to make his promises of salvation sure unto them as a man that hath ones word thinketh himself sure of the matter that is promised Why is the Word said to have been in the beginning Joh. 1. 1. Not because he began then to be but that then he was and therefore is from all eternity What gather you of this that he is the Wisdome of God That our Saviour is from everlasting as wel as his Father for it were an horrible thing to think that there were a time when God wanted Wisdome Why is he called the Character or Image of his Father Because God by him hath made himselfe manifest to the world in the Creation and especially in the Redemption of it What learn you from hence That whosoever seeketh to come to the knowledge of God must come to it by Christ. How is the Godhead of Christ proved Not onely by abundant testimonies of Scripture Esa. 7. 14. 9. 6. 25. 9. John 1. 1. 20. 28. Rom. 9. 5. 1 Joh. 5. 20. But also by his miracles especially in the raising of himselfe from death Rom. 1. 4. together with the continuance and conquest of the Gospell Acts 5. 39. and that not by carnall power or policie but onely by the power of his Spirit Zach. 4. 6. and patient suffering of his Saints Rev. 12. 11. Why was it requisite that our Saviour should be God Because first none can satisfie for sin nor be a Saviour of soules but God alone Psal. 49. 7. 1. Thess. 1. 10. For no creature though never so good is worthy to redeem another mans sin which deserveth everlasting punishment Secondly the satisfaction for our sins must be infinitely meritorious otherwise it cannot satisfie the infinite wrath of God that was offended therefore that the work of our Redemption might be such it was necessary our Saviour should be God to the end his obedience and sufferings might bee of an infinite price and worth Acts 20. 28. Heb. 9. 14. Thirdly No finite creature was able to abide and overcome the infinite wrath of God and the sufferings due unto us for our sins Therefore must our Saviour be God that he might abide the burthen of Gods wrath in his flesh sustaining and upholding the man-hood by his divine power and so might get again and restore to us the righteousnesse and life which we have lost Fourthly our Saviour must vanquish all the enemies of our salvation and overcome Satan Hell Death and Damnation which no creature could ever doe Rom. 1. 4. Heb. 2. 14. Fifthly he must also give efficacie to his satisfaction raising us up from the death of sin and putting us in possession of eternall life Sixthly he must give us his Spirit and by it seale these graces to our soules and renew our corrupt nature which only God can doe What comfort have we then by this that Christ is God Hereby we are sure that he is able to save by reconciling us to the Father And what by this that he is the Sonne That uniting us unto himselfe he may make us children unto his heavenly Father Heb. 2. 10. Being God before all worlds how became he man He took to himselfe a true body and a reasonable soule being conceived in time by the Holy Ghost and born of the Virgin MARY Heb. 1. 6. Joh. 1. 14. Matth. 1. 18. 20. Luk. 1. 31 32. 2. 7. and so became very man like unto us in all things even in our infirmities sin onely excepted Heb. 5. 7. In which respect he hath the name of the Sonne of man given unto him Matth. 26. 24. because he was of the nature of man according to the flesh and the Sonne of David Mat. 9. 27. because he sprang of the linage and stock of David How doth it appeare that he was true man Besides manifold predictions and cleare testimonies of Scripture Gen. 3. 15. Heb. 2. 17. 1 Tim. 2. 5 c. it is abundantly proved by plentifull experiments especially by his partaking of humane infirmities his Conception Birth Life and Death 1 Pet. 3. 18. Joh. 4. 6 7. Luk. 1. 31. 2. 7. Heb. 2. 9. 14 15. How by his Conception Because according to the flesh he was made of a woman and formed of her onely substance she continuing still a pure Virgin by the power of the most High Rom. 1. 3. Gal. 4. 4. Luk. 1. 34 35. Why is he said to be born Mat. 2. 1. To assure us of his true humanity even by his infancie and infirmitie Luk. 2. 7. Why was he born of a Virgin Luk. 1. 27. That he might be holy and without sin the naturall course of originall corruption being prevented because he came not by naturall propagation What learn you from hence That God is faithful as well as merciful ever making good his word by his work in due season Luk. 1. 20. 45. Act. 3. 18. 24. Why is there mention of the Virgin by her name Mary Luc. 1. 27. For more certainty of his birth and linage Mat. 1. 16. Heb. 7. 14. 2 Tim. 2. 8. as also to acquaint us with his great humility in so great poverty Luk. 2. 24. compared with Lev. 12. 8. What gather you from hence The marvellous grace of Christ who being rich for our sakes became poor that we through his poverty might be made rich 2 Cor. 8. 9. Did he not passe through the Virgin Mary as some say like as saffron passeth through a bag and water through a Pipe or Conduit God forbid he was made of the seed of David and was a plant of the root of Jesse for he took humane nature of the Virgin and so the Word was made flesh If he was only made flesh it would seem that the Godhead served instead of a soul unto him Flesh is here taken according to the use of Scripture for the whole man both body and soul otherwise our Saviour should not have been a perfect man and our souls must have perished everlastingly except his soul had satisfied for them Was not the Godhead turned into flesh seeing it is said he was made flesh In no wise no more then he was turned into sin or into a curse because it is said He was made sin and made a curse for us 2 Cor. 5. 21. Gal. 3. 13. If the Godhead be not changed into the Manhood is it not at least mingled with it Nothing lesse for then he should be
things concerning God wherein consisteth his Priestly office Heb. 2. 17. 5. 1. 7. 24. The second in things concerning man wherein he exerciseth his Propheticall and Kingly function Why must he be a Priest To offer sacrifice for his Church and to reconcile us unto God Psa. 110. 4. Heb. 3. 1. 4. 14. 5. 5 6. c. 7. 3. 17. 8. 2 3. 9. 11. 14. otherwise we should never have been justified nor sanctified and so not have been at peace with God Why must he be a Prophet Doctor or Apostle To teach his Church Deut. 18. 15. 18. Act. 3. 22. 7. 37. Luke 4. 18. otherwise we should never have known God nor the things that belong unto him Joh. 1. 18. Why must he be a King or Prince To rule and govern his Church Psal. 110. 1 2 3. Luk. 1. 33. otherwise we should never have been delivered from the captivity of sin and Satan nor be put in possession of eternall life What is his Priesthood It is the first part of his mediation whereby he worketh the means of salvation in the behalf of mankind and so appeaseth and reconcileth God to his elect Heb. 5. 5 c. and 7. 1. 3. 13. 17 c. and 13. 11 12. Where is the doctrine of Christs Priesthood especially handled In the Epistle to the Hebrews and namely in the 7 Chapter from the 13. ver to the end wherein is contained a declaration of his office of Priesthood being compared with the Priesthood of Aaron the Apostle shewing 1. What manner of one he ought to be that hath this office 2. How he executeth it Wherein standeth the manner of him that shall have this office Partly without him and partly within himself without him as first that he was chosen of the Tribe of Judah and not of Levi to shew that he was not successor of Aaron but rather was to abolish all those Ceremoniall services and offices Secondly that the Priests of Levi were appointed by the law of the fleshly commandement whereas Christ was appointed by the law of the power of life Thirdly that he was installed in it by his Father and appointed by an oath for ever to be a Priest after a new order of Melchisedec What benefit ariseth to us in that this was confirmed by an oath It giveth unto us comfortable assurance that all the parts of his Priesthood be performed unto us and that he paid the ransome for our sins Was not the Word of God sufficient for the performance of this promise without the binding of it with an oath Yes doubtlesse but the Lord in this promise having to deal with weak man and willing more abundantly to shew unto the heires of promise the stablenesse of his Counsell bound himself by an oath Heb. 6. 17. Whereby is the perpetuity thereof confirmed In that it did not proceed by succession as from Aaron to Eleazar from Eleazar to Phinehas and so by descent but is everlasting always abiding in him which is another difference of their Priestly office What profit comes to us by the perpetuity of his Priesthood That he continually maketh intercession for us to God and of himself alone is able to save us comming to the Father through him So much of the quality of him that is to be Priest which is without him what is the part that is within him 1. That in himself he is holy 2. To others harmlesse and innocent 3. Undefiled of others or of any thing and to speak in a word he is separated from sinners in all which he differeth from that of Aaron for they are neither holy in themselves nor innocent neither undefiled but polluting and being polluted by others What is the fruit we gather of this his holinesse innocency and undefilednesse That he being holy innocent undefiled and so consequently separated from sinners the same is attributed to the faithfull and these his properties imputed for theirs and therefore he freeth them both from originall and actuall sins Contrary to their doctrine who say that he delivereth us from originall sin onely and that we must make satisfaction for actuall What is the difference touching the execution of this office 1. That they offered first for themselves he for the people only for himself he needed not 2. He but once they many times 3. He offered himself they something else then themselves What is the use of this To prove the absolutenesse perfection and excellency of this his Priesthood May not the Priesthood of the Papists be overthrown by all these arguments and proved to be a false Priesthood Yes verily for 1. They are not of the Title of Judah and so cannot succeed our Saviour 2. They are not confirmed by an oath from God and therefore not perpetuall 3. They are not as he was holy in themselves but unholy neither innocent nor undefiled but defiling others and being defiled of them and so not separated from sinners but altogether sinfull and set in sin 4. They offer first for themselves then for the people likewise many times 5. They offer sacrifices which are not themselves 6. They bring a great disgrace to the Priesthood of Christ by preferring themselves to him as the sacrificer to the sacrifice whom they say they offer 7. Christ hath a Priest hood that passeth not away What comfort have we by the Priesthood of Christ Hereby we are assured that he is our Mediatour and that we also are made Priests VVhat need was there of such a Mediatour Between parties so disagreeing the one of finite nature offending the other of infinite nature offended the one utterly disabled to do any the least good 2 Cor. 3. 5. or satisfie for the least sin Job 9. 3. the other requiring perfect obedience Deut. 27. 26. and satisfaction Mat. 18. 34. what agreement could there be without a Mediatour In this case what was this Mediatour to doe He was to work the means of our salvation and reconciliation to God 1. By making satisfaction for the sin of man 2. By making intercession Mat. 20. 18. Joh. 17. 19 20. Heb. 7. 24 25 26 27. therefore Jesus Christ our high Priest became obedient even unto the death offering up himself a sacrifice once for all to make a full satisfaction for all our sins and maketh continuall intercession to the Father in our name whereby the wrath of God is appeased his Justice is satisfied and we are reconciled VVherein then stands his satisfaction to Gods Justice which is the first part of his Priesthood In yeelding that perfect obedience whereupon dependeth the whole merit of our salvation Dan. 9. 24. Eph. 1. 2. 14 15 16. VVhat is the effect thereof towards us Redemption Luc. 1. 69. Heb. 9. 24 25. which is a deliverance of us from sin and the punishment thereof and a restoring of us to a better life then ever Adam had Rom. 5. 15 16 17. 1 Cor. 15. 45. For our Saviour Christ
jurisdiction and authority Mat. 20. 19. Joh. 18. 31 32. as likewise to teach us that he appeared willingly and of his own accord before a mortall Judge of whom he was pronounced innocent and yet by the same he was condemned What comfort have you hereof That my Saviour thus suffering not any whit for his own sins but wholly for mine and for other mens sins before an earthly Judge I shall be discharged before the heavenly Judgement seat What did he chiefly suffer under Pontius Pilate He was apprehended accused arraigned mocked scourged condemned and crucified Mat. 26. 27. and 28. chapters What learn you here That he that knew no sin was made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. 1 Pet. 2. 24. Did Christ suffer these things willingly as he suffered them innocently Yes he laid down his life meekly as the sheep doth his fleece before the shearer being obedient even unto the death Luc. 23. 41. 1 Pet. 2. 22. Esa. 53. 7. Phil. 2. 8. Heb. 5. 8. Vnto what death was he so obedient Even unto the most reproachfull painfull and dreadfull death the death of the Crosse Mat. 27. 30. 38. Phil. 2. 8. Why was Christ put unto this death of the Crosse Because it was not a common death but such a death as was accursed both of God and man that so he being made a curse for us he might redeem us from a curse due unto us Deut. 21. 23. Gal. 3. 13. What comfort have you by this I am comforted in this because I am delivered from the curse which I have deserved by the breach of the law and shall obtain the blessing due unto him for keeping of the same Why was it requisite that our Saviours soul should be separated from his body Because we were all dead that so he might be the death of death for us 2 Cor. 5. 14 15. Heb. 2. 14. 1 Cor. 15. 54 55. for by sin death came into the world and therefore the Justice of God could not have been satisfied for our sins unlesse death had been joyned with his sufferings How could the death and sufferings of Christ which were but for a short time be a full satisfaction for us which have deserved eternall death Although they were not everlasting yet in regard of the worthinesse of the person who suffered them they were equivalent to everlasting torments forasmuch as not a bare man nor an Angel did suffer them but the eternall Son of God though not in his Godhead but in our nature which he assumed his person Majesty Deity Goodnesse Justice Righteousnesse being every way infinite and eternall made that which he suffered of no lesse force and value then eternall torments upon others yea even upon all the world besides For even as the death of a Prince being but a man and a sinfull man is of more reckoning then the death of an Army of other men because he is the Prince much more shall the death and sufferings of the Son of God the Prince of all Princes not finite but every way infinite and without sin much more I say shall that be of more reckoning with his Father then the sufferings of all the world and the time of his sufferings of more value for the worthinesse of his person then if all the men in the world had suffered for ever and ever What use are we to make of Christs death and passion 1. The consideration hereof may bring us to a sound perswasion and feeling of our sins because they have deserved so grievous a punishment as either the death of the Son of God or hell fire 2. Hereby we reap unspeakable comfort forasmuch as by his stripes we are healed by his bloud washed by his sacrifice God is satisfied and by his death we are saved and redeemed 1 Pet. 2. 24. Rev. 1. 5. Heb. 10. 10. 12. Rom. 5. 8 9 10. 3. We learn from hence to die to our sins and to live henceforth unto him that hath dyed for us Rom. 6. 2. 6. 2 Cor. 5. 15. What befell our Saviour after his soule was separated from his body He was buried Act. 13. 29 30. and went to Hades or as we commonly speak descended into hell Act. 2. 31. Why was it needfull that Christ should be buried 1. To assure us more fully that he was truly dead Mat. 27. 59 60. 94 65 66. Act. 2. 29. 2. That even in the grave the very fortresse of death he might loose the sorrows and bands of death Act. 2. 14. 1 Cor. 15. 55. What is meant by his descending into Hell Not that he went to the place of the damned but that he went absolutely unto the estate of the dead Rom. 10. 7. Eph. 4. 9. What doe you call the estate of the dead That departing this life he went in his soul into heaven Luc. 23. 43. and was in his body under the very power and dominion of death for a season Acts 2. 24. Heb. 2. 14. Rom. 6. 9. What comfort have you by Christs death buriall and lying under the power of death 1. I am comforted because my sinnes are fully discharged in his death and so buried that they shall never come into remembrance 2. My comfort is the more because by the vertue of his death and buriall sin shall be killed in me and buried so that henceforth it shall have no power to reign over me 3. I need not to fear death seeing that sin which is the sting of death is taken away by the death of Christ and that now death is made unto me an entrance into his life Hitherto of his sufferings what is the other part of his satisfaction His perfect righteousnesse whereby he did that which we were not able to doe and absolutely fulfilled the whole law of God for us Ps. 40. 7 8. Rom. 3. 19. 5. 19. Why was it necessary that Christ should as well fulfill the Law as suffer for us Because as by his sufferings he took away our unrighteousnesse and freed us from the punishment due to us for our sins so by performing for us absolute obedience to the whole law of God he hath merited our righteousnesse making us just and holy in the sight of God and purchased eternall happinesse for us in the life to come 2 Cor. 5. 21. Gal. 4. 4 5. 1 Cor. 1. 30. Rom. 8. 3 4. For as we are made unrighteous by Adams sinne so are we made fully and wholly righteous being justified by a man that is God How manifold is the righteousnesse of our Saviour Two-fold Originall Actuall VVhat is his originall righteousnesse The perfect integrity and purenesse of his humane nature which in himselfe was without all guile and the least staine of corruption Heb. 7. 26. Being very man how could he be without sin The course of naturall corruption was prevented because he was not begotten after the ordinary course by man but was conceived in the
speakings Prov. 12. 18. yet men in authority may use such tearmes as the sinne of those with whom they deale doth deserve What use are you to make of all this That according to the counsell of Saint Paul we see that no corrupt communication proceed out of our mouth but that which is good to the use of edifying that it may minister grace unto the hearers Ephes. 4. 29. that our speech be alwayes gracious seasoned with salt that we may know how we ought to answer every man Col. 4. 6. For as flesh in Summer if it be not poudred with salt will smell so will it be with them that have not their hearts seasoned with the word of truth And thence for want of care proceed angry wrathfull and loathsome speeches against our brother which are in the Scripture compared to Iuniper coales which burne most fiercely Psal. 120. 4. or to the pricking of a sword or a razor which cutteth most sharply Prov. 12. 18. Psal. 52. 2. Whereupon the tongue is by Saint James said to be an unruly evill set on fire of Hell Jam. 3. 6 8. We ought therefore to governe our tongues by the Word of God and take heed of vile speeches So much of our Gestures and our Words what is required in our deeds 1. That we doe good to our Neighbours so far as our power and calling will suffer 2. That we visit and comfort him in sicknesse and affliction Mat. 25. 36. Jam. 1. 27. 3. That we give meat drinke and cloth to the poore and needy 4. That we give reliefe to the distressed and succour to the oppressed Iob 29. 15 c. 5. That we foresee and prevent mischiefs before they come 6. That we rescue our Neighbour from danger and defend him with our hands if we can if we may What be the contrary sins forbidden 1. Oppression and cruelty in withdrawing the meanes of life Iam. 5. 4. as by usury and by letting out of land so that men cannot live by it c. 2. Not looking unto the sicke and those that be in distresse 3. Neglect of Hospitality especially to the poore which by the Commandement of God must be provided for 4. Not preventing mischiefe and turning away all stroaks from our Neighbours so much as in us lieth 5. Extremity and Cruelty in punishing where the correction is excessive Deut. 25. 3. 2 Cor. 11. 29. or is not inflicted in love of Iustice Deut. 16. 19 20. 6. All angry and despitefull striking how little soever it be 7. Fighting smiting wounding or maiming of the body of our brother or neighbour Iam. 4. 1. Lev. 24. 19 20. 8. The indangering or taking away of his life How is this done Either directly or indirectly How indirectly 1. When one defendeth himselfe with injury or purpose of revenge or to hurt his adversary and not onely to save himselfe Rom. 12. 21. Exod. 22. 2 3. 2. When women with childe either by mis-diet or streine by reaching violent exercise riding by Coach or otherwise and much more by dancing either hurt the fruit of their wombe or altogether miscarry 3. When children begotten in Fornication or Adultery are committed to them to keep which have no care of them 4. When those to whom it appertaineth doe not punish the breach of this Commandement Num. 35 31 32. Prov. 17. 15. 5. Keeping of harmfull beasts Exod. 21. 29. 6. All dangerous pastimes 7. When things are so made that men may take harme by them or such care is not had of them that ought to be as when the high-wayes and bridges are not mended or when staires are so made that they are like to hurt either children servants or others when Wells and Ditches or any such like dangerous places are not covered or fenced Exodus 21. 33. whereunto belongeth that the Lord commanded the Israelites to have Battlements upon their houses Deut. 22. 8. How directly When a man without a Calling doth actually take away the life of his brother Gen. 9. 6. otherwise then in case of publick Iustice Iohn 7. 19. just warre Deut 20. 12 13. or necessary defence Exod. 22. 2. How many sorts of this direct killing are there Three First Chance-medly Secondly Man-slaughter Thirdly Wilfull murther What is that which we call Chance-medley When it is simply against our will and we thinke nothing of it as he which felleth a tree and his Axe head falleth and hurteth and killeth a man Deut 19 4 5 which is the least sinne of the three and by mans Law deserveth not death and therefore by the Law of Moses in this case the benefit of Sanctuary was granted Exod. 21. 13. But how appeareth it to be a sinne at all 1. Because by the Law of Moses the party that committeth this â—act was to lose his liberty untill the death of the high Priest to signifie that he could not bee freed from the guilt thereof but by the death of Iesus Christ the great high Priest 2. Because it is a fruit of the sin of our first Parents who if they had stood in that integrity wherein God created them such an act as this should never have happened 3. Because there is some impudency in him that doth it and want of consideration What should this teach us To take heed of all occasions that may make us guilty of this sin What doe you account Man-slaughter When one killeth another in his owne defence whereunto also may be added If one should kill a man at unawares in hurling stones to no use Or if a drunkard in reeling should fell another whereof he should dye for this is different from that which commeth by chance-medley when a man is imployed in a good and lawfull worke What thinke you of killing one another and challenges to the field It deserveth death by the law of God and man What is wilfull Murther When a man advisedly wittingly and maliciously doth slay or poyson his Neighbour which is a sin of a high nature and at no hand by the Magistrate to be pardoned because thereby the Land is defiled Gen. 9. 5 6. Hos. 4. 2 3. Numb 35. 31 33 34. Deut. 21. 2 7 8 9. What reasons are there to set out the detestation of this sin 1. If a man deface the Image of a Prince he is severely punished how much more if he deface the Image of God Gen. 9. 6. 2. By the law of Moses if a beast an unreasonable creature had killed a man it should be slaine and the flesh of it though otherwise cleane was not to be eaten Exod. 21. 28. 3. By the same law if this sin goe unpunished God will require it at the place where it was committed and at the Magistrates hands Numb 35. 33. Hitherto of the duties of this Commandement belonging to the person of our Neighbour while he is alive What are they after his death They either concerne himselfe or those that pertaine to him What are the duties
covet thy Neighbours House thou shalt not covet thy Neighbours Wife c. VVhat is the sinne chiefely here forbidden Concupiscence that is those secret and internall sinnes which goe before consent of will and are the seedes of all other vices of which sort are wicked and corrupt inclinations thoughts desires which are repugnant to charity VVhat is the end of this Commandement It respecteth either God our Neighbours or our Selves VVhat is the end which respecteth God That He might shew the perfection of that Charity which in His Law He requireth of us and the excellency of it above all other humane laws For humane and Divine Lawes differ as the Lawgivers themselves And as God is a Spirit who is omniscient and searcheth the heart so Hee requireth spirituall obedience Rom. 7. 14. and bindeth by His Law which is spirituall like Himselfe not onely the hand tongue and outward man as men doe by humane lawes but even the most inward hidden and secret thoughts and desires of the minde and heart VVhat is the end respecting our Neighbours That wee might not thinke or desire any thing tending to their hurt but that with all the powers of our soules we exercise Charity in doing them good not seeking our owne good onely but theirs also 1 Cor. 13. 5. What is the end of this Commandement respecting our selves That it might discover unto us our corruption and how far wee are from that perfection which Gods Law requireth Rom. 7. 7. 13. 24. Prov. 20. 9. Psal. 19. 13. and secondly that it might bee unto us a perfect rule of spirituall obedience and might teach us chiefly to observe our hearts Prov. 4. 23. to suppresse the first and inward motions of sin and to aspire to that originall puritie that we had by Creation What was the occasion of this Commandement Threefold first the pravity of our hearts and thoughts Gen. 6. 5. and 8. 21. Secondly the blindnesse and stupidity of our mindes and hearts which could neither see nor feele their owne pravity and corruption Rom. 7. 7 8. Thirdly the errour of our judgements which suppose that our thoughts be free and that concupiscence and first thoughts are not sins till they have our conscent because they are not in our power to restraine them What is the difference betweene the spirituall obedience required in this and the other Commandements In that it not onely requireth the internall obedience of the heart with the outward man as the rest doe but also restraineth the first motions and inclinations which goe before consent If wee had not rather say that it is added to the other as a full and more cleare explication of that spirituall obedience which is required in all the rest Now shew the meaning of this commandement and first what is that concupiscence which is here spoken of There are two sorts of concupiscence or of the affections of the heart the first called the Irascible conceived against things evil which we shuâ— as anger hatred feare griefe c. The other called Concupiscible conceived towards things good and desirable as love joy delight c. And these are things either truely evill or good or else so onely in appearance Is all concupiscence here forbidden No for there is some good and lawfull some evill and unlawfull the one commanded the other forbidden What is lawfull concupiscence It is either naturall or spirituall Naturall that which desireth things good and necessary to our being or well-being as food cloathing and other lawfull comforts of this life Secondly spirituall which lusteth and fighteth against the flesh Gal. 5. 17. and affecteth and coveteth after spirituall things Psal. 119. 40. What is opposite hereunto Vnlawfull and evill concupiscence Col. 3. 5. which is also called concupiscence of men 1 Pet. 4. 2. concupiscence of the flesh Gal. 5. 16 17. worldly concupiscence Tit. 2. 12. lusts of the Devill John 8. 44. What are the kindes of this evill concupiscence Either habituall or actuall Habituall is an evill inclination and pronenesse to that which is evill or an evill desiring of it which is a part of originall injustice Rom. 8. 6 7. What is that evill concupiscence which is actuall It is distinguished into two kinds First in respect of the forme Secondly in respect of the object What is that which respecteth the forme It is either inchoate and imperfect which is an act of sensuality onely and the first and sudden motions of concupiscence which goe before the act of reason and the will tickling the minde and heart with a kinde of delight Or it is formed and perfected having also the act of the will joyning with it and consenting to it 1 Thess. 4. 5. What are the degrees of that inchoate concupiscence They are three First an evill motion cast into our mindes by either the Devill the World or our owne Flesh corrupting the sense memory or phantasie whereby wee have an hanging and hankring appetite after that which is our Neighbours as thinking it fit and convenient for us Secondly a longing after it and wishing for it following that motion Thirdly a tickling delight arising from a conceit of the pleasure or profit which we should have in the enjoying of it James 1. 13 14 15. How then doth sinne grow from its first conception to its full growth Saint James in respect of the degrees of it compareth it to the conception growth and birth of an Infant in and from the wombe James 1. 14 15. The first is the abstraction of the minde and heart from good to evill by the evill motion and appetite which may be called the carnall copulation between the heart and sinne and Satan The second inescation and enticing of the heart with delight and consent unto it as it were the retention of the seed The third consent to the acting of it which may be called the conception of it The fourth deliberation after this consent by what meanes and how it may be acted which is the articulation and shaping of the parts and members The fifth is the acting of sin it selfe that is the birth of it which being borne causeth death Which degrees and growth of sin may be observed in the example of Eve Ahab and David himself How may evill concupiscence be distinguished in respect of the object Into three kindes First of pleasure which is the lust of the flesh Secondly of profit which is the lust of the eyes Thirdly of honour and glory which is the pride of life 1 John 2. 25. What are the parts of this Commandement Two First the Affirmative Secondly the Negative The first is here to be understood the other is plainly expressed What is forbidden in the Negative Evill concupiscence which is twofold either originall or actuall What is originall concupiscence Originall sin which is the corruption and disorder of all the powers and faculties of soule and body disposing them to all that is evill
It is also called habituall concupiscence which is nothing else but an evill inclination and pronenesse to the transgression of Gods Law which by corrupt Nature is bred with us How is it called in the Scriptures The old man Ephes. 4. 22 Coloss. 3. 9. Sin inhabiting and dwelling in us the Law of sin the Law of the members warring against the Law of the mind the flesh the encompassing sin c. Rom. 7. 23. Gal. 5. 17 24. Heb. 12. 1. Is this to be reputed sinne Yes and a great sin as may appeare by these reasons First because it defileth and corrupteth the whole man soule and body with all their faculties powers and parts as the minde will memory heart affections appetite with all the members of the body which it maketh to be the instruments of evill Secondly it polluteth all our words and works and maketh them all repugnant to the Law of God Thirdly it is the root and fountaine of all our actuall sins from which they grow and spring Fourthly because it continually warreth against the spirit and choaketh and quencheth the good motions of it Gal. 5. 17. 1 Pet. 2. 11. Fifthly because it maketh a man the slave of sinne and Satan Rom. 7. 14 23. Sixthly because it joyneth with the Devill and the World and betrayeth us to their tentations Eph. 2. 2 3. Seventhly because it is an uncurable evill seeing it so hangeth upon us that we cannot shake it off Heb. 12. 2. Eighthly because it is but the more irritated by the Law of God which should suppresse it Rom. 7. 8. Lastly because it maketh us children of wrath and liable to everlasting condemnation although dying in childhood we should never commit any actuall transgression For death and damnation raigned even over them which had not sinned after the similitude of Adam that is by actuall transgression Rom. 5. 14. But doth this Commandement extend to the prohibition of Originall sin in the whole body and all the parts of it No for it forbiddeth sins committed against our Neighbours only like all other Commandements of the second Table as appeareth by the words themselves and the Apostles epitomizing of this whole Table in those words Thou shalt love thy neighbour as thy selfe Rom. 13. 9. And therefore all originall injustice wicked inclinations thoughts and affections are here only forbidden as they respect our neighbours and are opposite to charity but as they respect God and are repugnant to the love of him they are forbidden in the first Table What are actuall Concupiscences They are evill motions which are repugnant to charity What are the kinds of them They are either such as are vaine and unprofitable or such as are hurtfull and pernicious How are they unprofitable So farre forth as they fasten mens minds to earthly things and thereby withdraw them from heavenly In what respects are they hurtfull First because they are instruments of sin as they are fit objects to every sin in its kinde For if any objects are offered to the minde or senses which self-love causeth them to thinke to be profitable pleasant and desireable concupiscence presently apprehendeth and catcheth at them to satisfie worldly lusts Secondly They choake the seed of the Word in the hearts of carnall men Mar. 4. 19. Thirdly They make men insatiable knowing no end or measure in pursuing worldly things Fourthly They cast men headlong in whom they raigne into sin Eph. 2. 3. and give them up to vile lusts and a reprobate mind Rom. 1. 24. Psal. 81. 12. Fifthly They fight against the soule and if they overcome bring it to destruction 1 Pet. 2. 11. How many wayes are these motions evill Two wayes either in respect of the phantasie and cogitations of the minde or in respect of the affections and imaginations of the heart When are the thoughts evill Then and so far forth as they sollicite and encline us unto evill Why doe men thinke that thoughts are free and not to be charged upon men or called to account Foolish men thinke and say so but the Scriptures say otherwise and affirme them to be sins Prov. 24. 9. as being repugnant to charity 1 Cor. 13. 5. and therefore forbid them Deut. 15. 9. injoyne us to confesse them and to crave pardon for them Isa. 55. 7. Acts 8. 22. and though we sleight them yet God taketh notice of them Psal. 94. 11. 1 Chron. 28. 9. Ezek. 11. 5. Psal. 139. 2. yea he hateth evill thoughts as abominable Prov. 15. 26. Zach. 8. 17. and severely punisheth them as we see in the example of the old world Gen. 6. 5. and 8. 21. How are these evill thoughts injected Either by Satan or else arise from originall concupiscence and both of them either waking or sleeping How are they injected by Satan Either immediately by himselfe 1 Chron. 21. 1. John 13. 2. Luke 9. 46 47. or mediately by his instruments as of old by the serpent And that he may the more easily insinuate into his minde whom he tempteth he often suborneth those that are nearest and dearest unto us to be his instruments as we see in the example of Jobs wife and Peter Iob 2. 9. Math. 16. 23. But are these tentations to be reputed our sins Not if we repell and extinguish them as fire in water for Christ himselfe was tempted yet without sin Heb. 4. 15. But if we admit them and doe not presently reject them they infect our minds and hearts with their poison and become our sins How else doe evill thoughts arise in us From our naturall corruption and habituall concupiscence Luke 24. 38. Gen. 6. 5. Math. 15. 19. 2 Cor. 3. 5. And these thoughts arise in us either waking or sleeping How are these motions evill in respect of the affections of the heart These though they have not the consent of the will to act them yet are they sinfull in respect of the sins which arise from them of which also they are the first degrees as we see in the first boyling of anger in the heart and of lust and uncleane motions which proceed from the defect of that charity and purity which God requireth in us and afterwards produce the acts of murther and fornication when the will consenteth unto them Mat. 5. 22 28. Are there no degrees of these evill affections and perturbations of the heart Yes for they are to be considered either in their first beginnings as they are the first motions of concupiscence by which the minde is first withdrawne from its rectitude and then the heart suddenly affected Or else when by the pleasure and delight in those first motions they are tickled and inticed to retaine them still that they may enjoy a greater and more full measure of delight What followeth this pleasure thus retained and continued in the mind and heart Consent to the acting of the sin which in Gods sight is all one with the sin it selfe seeing he reputeth the will for the deed
whether it be in good or evill 2 Cor. 8. 12. Mat. 5. 28. Why then it seemeth that it were as good for a man to act sin as to consent to the acting of it Not so For though they be both sins the one as wel as the other yet not equall and in the same degree but as the one is more hainous then the other and more defileth the conscience so maketh it a man liable to a deeper degree of hellish condemnation You have spoken of the degrees of evill affections now shew what are the kindes They are either concupiscible about things affected and desired or irrascible about things which they abhor and shun as suddain and rash anger and the first motions of envy c. How are the concupiscible distinguished By the Objects for it is either the lust of the eyes the lust of the flesh or the pride of life 1 John 2. 15. all which are forbidden in the first Commandement as they are repugnant to the love of God and in this Commandement as they are opposite to the love of our neighbours and so farre forth as they are more secret and covert and the first motions of concupiscence and the first principles and degrees of the sins against our neighbours forbidden in the other Commandements You have shewed what concupiscence is in the generall now shew what it that speciall kinde of it which is here expressely forbidden The concupiscence of the eyes which is varied and diversified by the removing of divers objects But why is this rather forbidden then any other kinde Because it is the worst of all and most pernicious and therefore fittest to comprehend under it all the rest as it is done in the other Commandements But why is it the most pernicious First because it is the root of all the vices forbidden in the other Commandements either in begetting or nourishing them Secondly because it extinguisheth charity towards God by turning the heart from him after earthly things Ephes. 5. 5. Col. 3. 5. and towards our neighbours by disposing mens hearts to cruelty lust and covetousnesse and making them averse to charity mercy and Christian beneficence Thirdly because it is unsatiable Eccles. 4. 8. Fourthly because it is unquiet and restlesse vexing the covetous minde and heart as it were hellish furies 1 Tim. 6. 10. 1 Kings 21. 4. Fiftly because it is joyned with selfe-love and envy Lastly because it betrayeth men unto Satans tentations to their destruction 1 Tim. 6. 9. But is all concupiscence here forbidden as unlawfull No but that onely which is repugnant to charity towards God and our neighbours that which is inordinate and that which by unlawfull meanes seeketh to be satisfied and tendeth to an evill end James 4. 3. Finally that which is either immoderate having no bounds or else unjust coveting that which is another mans against their will and profit What are the objects which are here removed They are infinite and innumerable but for examples sake hee insisteth upon some which men more usually and ardently covet after What meaneth he by the house of our neighbour Both his place of habitation and his family Genesis 17. and last For a house is necessary to him that hath a family which convinceth them of a great sin that for every slight cause thrust their Tenants out of their houses Esa. 5. 8. What are the parts of the Family here numbred The wife servant maid c. The wife of another must not be coveted for such is the union in marriage between man and wife that it is unlawfull to covet another mans wife not onely to commit adultery with her but to enjoy her for his own though by lawfull meanes and after the others death What are the other parts of the family Servants men and maidens whom we are here forbidden to covet or to use any meanes to entice them from their masters to come to us For though this were a greater sinne among the Iewes because they had a propriety in them their servants being part of their goods yet it is a sinne also amongst us as being against charity and the common rule of Iustice which enjoyneth us to let every one have his owne and to do to another as we would have him doe unto us What other things doth this Commandement forbid to covet Our neighbours Oxe or Asse which are here named to comprehend all other goods immoveable or moveable because they are of most necessary use for mans life And lest we should think it lawfull to covet any other thing not here named he includeth all in the last words Nor any thing that is thy Neighbours whether it bee for necessity profit or delight What doe you further gather from hence First that those things are our Neighbours which God hath given him Secondly that by this gift of God every man hath a propriety and distinct right in that he possesseth by vertue of this tenure Thirdly that he ought to be contented with that portion which God hath given him and not to covet another mans and consequently that the Doctrine and practice of the Familists is erroneous and wicked You have spoken hitherto of the Negative part now shew what is the Affirmative Here is commanded a pure charitable and just heart towards our neighbours 1 Tim. 1. 5. unto which though none can attaine in a legall perfection yet ought all to desire and aspire unto it Wherein doth this purity consist In two things First in originall justice and internall perfect charity in which wee were created Secondly in spirituall concupiscence What is originall Justice Not onely an exact purity from all spots of unrighteousnesse but also a disposition to performe cheerefully all offices of Charity and Iustice. What is spirituall Concupiscence It containes two things First good motions of the Spirit Secondly a fight of the Spirit against the lust of the Flesh. What are those good motions of the Spirit Charitable and just motions thoughts desires and affections that all which we think or desire may be for our neighbours good And this wee must doe frequently and constantly What is the fight against fleshly lusts When as being regenerate and assisted by Gods Spirit we make warre against the flesh and the lusts thereof and in all we may labour to mortifie crucifie and subdue them because they make warre against our soules and spirituall part Gal. 5. 17. 1 Pet. 2. 11. Rom. 7. 23. What are the meanes moving and enabling us to performe the duties required in this Commandement They are either generall and common or else more speciall and proper What are the generall meanes Such as tend to the conserving of the heart in purity that it may shun all sinfull concupiscence As first to walke with God and so to demeane our selves at all times and in all things as being alwayes in his presence who searcheth the heart and reines Secondly to observe and set a watch over our hearts Prov. 4.
23. And first that it doe not admit any evill concupiscence Secondly that if it be admitted it be not retained And this care must be taken both when wee be awake that we keep our mindes intent unto lawfull and good things Matth. 12. 44. And when we goe to sleep that by hearty prayer we commend them to Gods keeping But what if the heart have admitted evill concupiscences We must strive and fight against them and never be at rest untill we have cast them out and extinguished them What further is required to the conserving of the heart in purity In the third place we must observe our sences that they doe not bring into our mindes such objects as being apprehended will stirre up in us evill concupiscence Gen. 3. 6. 6. 2. Josh. 7. 21. 2 Sam. 11. 2. Matth. 5. 28. Job 31. Psal. 119. 37. What are the speciall meanes to suppresse or take away the concupiscence of the eyes First we must mortifie selfe-love and not seek our owne but every man anothers wealth 1 Cor. 10. 24. Secondly we must pull out the eyes of envy Thirdly we must labour after contentation Phil. 4. 11. And to this end consider First how many want those good things which thou enjoyest who are farre more worthy of them Secondly thine owne unworthinesse of the least of Gods benefits Thirdly meditate on Gods providence and fatherly care who provideth all things necessary for thy good and salvation What doe you learne from this Commandement thus expounded That it is most impossible for any man to keep it For who can say that his heart is cleane from the first motions of sinne and concupiscence that goe before consent Prov. 20. 9. To what purpose serveth the knowledge of this impossibility To humble us in the sight and sense of our sinnes which have made us subject to the wrath of God and the curse of the Law that so despairing in our owne merits we may be driven out of our selves and with more ardent desire flye unto the mercies of God in the satisfaction and obedience of Iesus Christ. What other use are we to make of it That being by Christ freed from the curse of the Law we study and endeavour to conforme our selves our soules and lives according to the prescript rule of this holy and most perfect law Matth. 5. 48. and that mortifying the flesh with all the carnall concupiscences and lusts of it we be dayly more and more renewed unto the Image of God in all holinesse and righteousnesse and walke worthy of our high calling as it becommeth Saints Eph. 4. 1. Hitherto we have treated of the rule and square of our Sanctification viz. The ten Commandements Now wherein is the effect or exercise of Sanctification seene IN unfeigned repentance and new obedience springing from thence For the fruits of Sanctification are First inward vertues whereby all the powers of the minde are rightly ordered Secondly the exercise of the same by putting those heavenly and sanctified abilities to holy use and service If then the exercise of Sanctification be first seen in repentance what is repentance An inward and true sorrow for sinne especially that we have offended so gracious a God and so loving a father together with a setled purpose of heart and a carefull endeavour to leave all our sinnes and to live a Christian life according to all Gods Commandements Psalme 119. 57. 212. Or a turning of our selves to God whereby wee crucifie and kill the corruptions of our nature and reforme our selves in the inward man according to Gods will What is it to crucifie the corruption of our nature It is freely and with all our heart to be sorry that we have angred God with it and with our other sinnes and every day more and more to hate it and them and to flye from them How is this wrought in us It is wrought in us partly by the threatning of the Law and the feare of Gods judgements but especially increased by feeling the fruit of Christ his death whereby we have power to hate sin and to leave it For when the sinner is once humbled with the terrours of the Law he flyeth to the comforts of the Gospell and he there seeth in Christ Crucified not onely the mercy of God discharging him of all his sinnes but also how deep the wounds of sin are wherewith he hath pierced his Saviour Zach. 12. 10. and how severe the wrath of God is against sin even to the slaughtering of his owne Son and hence 1 Peter 4. 1. commeth he to hate his sins Psalme 97. 10. as God hateth them and to look backe thereon with godly sorrow 2 Cor. 7. 10. resolving for ever after to forsake them all How is the reformation of our selves newnesse of life wrought in us Onely by the promise of the Gospel whereby we feele the fruit of the rising again of Christ. What doth ensue hereof Hereby we are raised up into a new life having the Law written in our hearts and so reforme our selves Wherein then doth repentance properly consist In a thorough changing of our purpose and desires from the evill which Gods Word rebuketh in us to the good which it requireth of us Rom. 12. 1 2. Esa. 1. 16 17. What is required in respect of the evil we turne from First knowledge of the evill then a condemning of the same together with a judging of our selves for it and then with godly sorrow for that which is past a hatred of it for ever and all this because it is sin and displeaseth our God What is required in regard of the good we turne unto First a knowledge and approbation of good to be done with a purpose of heart to doe it then an earnest love of the same shewed by care desire and endevour Can men repent of themselves or when they list No for it is the gift of God given unto them that are born againe Is it sufficient once to have repented No we must continue it alwayes in disposition and renew it also in act as occasion is given by our transgressions and Gods displeasure for there is none of Gods Saints but alwayes carrying this corruption about them they sometimes fall and are farre from that perfection and goodnesse which the Lord requireth and therefore stand in need of repentance so long as they live When then is this repentance to be practised of us The practice of repentance ought to be continually an abhorring of evill and cleaving unto that which is good Rom. 12. 9. for as much time as remaineth in the flesh after our conversion 1 Pet. 4. 2 3. yet at times there ought to be a more speciall practice and renewing thereof as after grievous falls Psal. 51. in feare of eminent judgements Amos 4. 12. Gen. 33. 2 3 c. or when we would fit our selves to receive speciall mercies Gen. 35. 2 3 c. In what manner must the especiall practice of repentance in such
cases be performed There must be 1. A serious search and enquiry after all sins Lam. 3 40. as Traitors against God but especially speciall sins Ier. 8. 6. Psal. 18. 23. as the Arch-rebels 2. Humble confession of Sins 1. Of necessity unto God with shame of face and true sorrow of heart Prov. 28. 13. Ier. 31. 18 19. 2. Vnto men conditionally Luk 17. 9. viz. if either 1. The Church for satisfaction of the publike offence do enjoyne open acknowledgment 2 Cor. 2. 6. Or 2. Some personall wrong dedemand private reconciliation Luk. 17. 4. Or 3. The weaknesse of the labouring Conscience do require the secret assistance of a faithfull and able Minister or brother Iames 5. 16. 3. Fervent and faithfull prayer Psal. 51. 1 2 c. to God in Christ both for pardon of what is past verse 7. and for supply of renewing grace for the time to come verse 10. 4. Promise of amendment and satisfaction to such as we have endammaged Seeing many doe falsly pretend that they repent how may we know that our repentance is true A true triall of ununfained repentance may be taken 1. From the generality of it viz. if it extend to the abhorring and shunning of all sins Psal. 119. 128 139 24. and to the love and practice of all duties without reservation Psal. 119. 6. 2. From the thorow performance of each part viz. 1. Hatred of sin in spirituall warfare against it and that even unto blood if need be Heb. 12. 4. 2. Of the love of righteousnesse in bringing forth fruit worthy amendment of life Matth. 3. 8. to wit good works What is the spirituall warfare The daily exercise of our spirituall strength and armour against our adversary with assured confidence of victory for the state of the faithfull in this life is such that they are sure in Christ and yet fight against sin there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the Devill and enticements of the world How shall we overcome these enemies By a lively faith in Christ Iesus What is then our principall strength The powerfull assistance of God in Christ Ephes. 5. 10. who hath loved us whereby we become more then conquerous Rom. 8. 37. What is our spirituall Armour The compleat furniture of saving and sanctifying graces called therefore the Armor of righteousnesse 2 Cor. 6. 7. and the Panoplie or the whole armor of God Eph. 5. 11 14 c. viz. 1. The girdle of verity and sincerity 2. The breastplate of righteousnesse that is holinesse of life and good conscience 3. The shooes of the preparation or resolution to goe through with the profession of the Gospell of peace 4. The shield of Faith 5. The helmet of the hope of salvation 6. The sword of the Spirit which is the sound knowledge and wise application of the Word of God 7. Finally continuall and instant prayer in the spirit Who are the Adversaries in the spirituall conflict They are either our friends proving us or our enemies seducing and endangering us Who is that friend of ours for our probation who entreth into conflict with us God himselfe who though he tempt no man unto evill no more then he can himselfe be tempted Iam. 1. 13. yet as a Master of defence enureth us to conflict by contending with us even in his owne person viz. sometimes by probatory commandements Gen. 22. 1. or sensible apparitions Gen. 32. 24. but more ordinarily by striking our hearts with his terrors Job 6. 4. withdrawing the comfort of his gracious presence Psal. 77. 7. leaving us for a time to our selves 2 Chron. 32. 31. that by our fals we may acknowledge our weaknesse Finally exercising us under the crosse and yoke of outward afflictions Heb. 12. 5 6. Rev. 3. 19. How must we contend with God No otherwise then Iacob Hos. 12. 3 4. and other holy men have done that is by obedience humility patience and fervent prayer unto God who only inableth us to previle with himselfe giving us the blessing and name of Israel Gen. 32. 28. What are those enemies of ours that seeke to seduce and indanger us Whatsoever marcheth under the banner of Satan the god and prince of the darknesse of this world 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions 2 Cor. 12. 7. Zach. 3. 1. But more usually imployeth his forces or attendants namely the world 1 Iohn 2. 15. and the flesh Gal. 5. 24. So that the faithfull in this life have battell both without by the temptations of Satan and the world and within by the battell of the flesh against the spirit How doe these enemies fight against our soules By imploying all force and fraud to draw us by sin from the obedience and favour of God unto damnation 1 Iohn 2. 15. What must we doe being thus assaulted We must stand fast being strong in the Lord and in the power of his might and taking unto us the whole armour of God Eph. 6. 13 14. that we may be able to resist in the evill daye and to lead captivity captive How shall we overcome By a lively faith in Iesus Christ. To come then to these enemies in particular What call you Satan The adversary or enemy of God and his people How may we be able to stand against his assaults First we must labour to informe our selves that we may not be ignorant of his enterprises or stratagems 2 Cor. 2. 11. Secondly we must boldly resist Iam. 4. 7. 1. Pet. 5. 9. that is give no place or ground unto him Ephes. 4. 27. or admit no conference with him but rather neglect and despise his suggestions Thirdly we must take the shield of faith in Christ and his assistance setting him on our right hand who is mighty to save Psal. 16. 8. Isa. 63 1. whereby we may quech all the fiery darts of the wicked one Eph. 6. 16. Forthly we must brandish against him the sword of the Spirit that is the word of God Eph. 6. 17. after the example of our Saviour Mat. 4 4. c. keeping our selves to that only which God revealeth to us and requireth of us What is the first assault of Satan against us By subtilty he allureth us to sin and therefore he is called a Tempter and a Serpent How shall we overcome him in these temptations First by faith in Iesus Christ who overcame all Satans temptations in his owne person that so we might overcome him Secondly by resisting the inward motions and outward occasions of sin How shall we doe that By beleeving that we are baptized into the death and Resurrection of Christ. What is the second assault of Satan against us He layeth fearfully to our charge our sins committed and therefore he is called the Devill and accuser How shall we overcome him in these accusations First by faith in Iesus Christ who hath
justified us from all the sins for which Satan can accuse us Secondly by all those comfortable promises of forgivenesse of sins which in Christ name are made unto us What is the third assault of Satan against us He seeketh by manifold inward terrors and outward troubles to swallow us up and therefore is called a roaring Lyon How shall we overcome him in these terrors and troubles 1. By faith in Iesus Christ who was heard in all his troubles to give us assurance that we shall not be overcome in them Secondly by faith in Gods providence whereby we know that Satan can doe no more harme unto us then the Lord doth permit him for our good So much of Satan our first enemy What call you the World The corrupt state and condition of men and of the rest of the creatures which Satan abuseth as his store-house or armory of temptations 1 Iohn 2. 15. How doth the World fight against us By alluring and withdrawing us to the corruption thereof What meanes doth it use First it allureth us to evill with hope of false pleasures gaine and profit preferment and glory of this world drawing us from our obedience to God 1 Joh. 2. 16. Secondly otherwhiles with feare of paines troubles losses reproaches it discourageth us from our duty and allureth us to distrust Gods promises Joh. 16. 33. How may we withstand these temptations of the world By our faith 1 Joh. 5. 4. which setteth a better world even Gods heavenly kingdom before our eyes and so enableth us both to contemne Heb. 11 24 c. and crucifie Gal. 6. 14. the love of this present world and to endure manfully the threats and wrongs the reof Heb. 11. 36 37. both confessing Christ in perill and suffering martyrdome for his sake if we be thereto called Rev. 12. 11. How are then the pleasures profits and glory of this world to be overcome First by a true faith in Iesus Christ who despised all these things to worke our salvation and to make us overcome them Secondly by faith in Gods word that feareth us from doing any thing that is against his will And how shall we overcome the paines losses and reproaches of this world First by a lively faith in Iesus Christ who suffered all these things to worke our salvation and to enable us to suffer them Secondly by a stedfast faith in Gods promises and providence that we shall want no good thing and that all things seeming hurtfull shall bee turned to the furtherance of our salvation So much of the World the second enemy What call you the Flesh The corruption of our nature wherein we were borne and conceived Doth that remaine after Regeneration Yea it dwelleth in us and cleaveth fast unto us so long as we carry the outward flesh about us How doth the flesh fight against the Spirit As a treacherous parte within us being by Satan stirred up and invegled with the baits of the world or discouraged with the evill entreaty thereof it fighteth on his side against our soule 1 Pet. 2. 11. That is our spirituall life and welfare by continuall lusting against the Spirit Gal. 5. 24. How is that First by hindring or corrupting us in the good motions words and deeds of the Spirit Secondly by continuall moving us to evill motions words and deeds What call you the Spirit The holy Spirit which God in Christ hath given us whereby we are begotten againe Doe we not receive the Spirit in full measure and perfection at the first No but first wee receive the first fruits and afterward daily increase of the same unto the end if the fault be not in our selves How doth the Spirit fight in us By lusting against the flesh How doth it lust against the flesh First partly by rebuking and partly by restraining in us the evill motions and deeds of the flesh Secondly by continuall enlightning and affecting us with thoughts words and deeds agreeable to Gods will How may we withstand the temptations of our flesh By setting before our eyes the patterne of the death of Christ and arming our selves with the same minde that it behoveth us also to suffer in the flesh ceasing from sinne 1 Pet. 4. 1. hereto craving and imploying the power of the same death of Christ to subdue and crucifie our carnall lusts and affections Rom. 6. 2. c. Whereto also belongeth the helpe and assistance of the Spirit for the repressing of our inordinate desires of nature 1 Cor. 9. 25. So much of the spirituall fight what followeth after a man hath gotten the victory in any tempatation or affliction Experience of Gods love in Christ and so increase of peace of conscience and joy in the holy Ghost Rom. 5. 3. 2 Cor. 1. 5. What followes if in any temptation he be overcome and through infirmity fall After a while there will arise godly sorrow which is when a man is grieved for no other cause in the world but for this onely that by his sin he hath displeased God who hath been unto him a most mercifull and loving father 2 Cor. 7. 8 9. Matth. 26. 75. What signe is there of this sorrow The true signe of it is this when a man can be grieved for the very disobedience of God in his evill word or deed though he should never be punished and though there were neither heaven nor hell 1 Pet. 2. 18 19. What followes after this sorrow Repentance renewed afresh 1 Cor. 7. 11. By what signes will this repentance appeare By seven 2. Cor. 7. 11. 1. A care to leave the sin whereinto he is falne 2. An utter condemning of himselfe for it with a craving of pardon 3. A great anger against himselfe for his carelesnesse 4. A feare lest he should fall into the same sin againe 5. A desire ever after to please God 6. A zeale of the same 7. Revenge upon himselfe for his former offences Thus farre of repentance and the spirituall warfare accompanying the same What are those good workes wherein our new obedience is exercised That which proceeding from a person acceptable is something of God commanded performed in right manner and directed unto a good end namely whatsoever thing is done of us not by the force or conduct of nature 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us Rom. 8. 10. and according to the rule of the knowne will of God Rom. 12. 2. unto the glory of God 1 Cor. 10. 31. the assurance of our election 2 Pet. 1. 10 c. and the edification of others 1 Cor. 10. 23. How many things then are needfull for the making of our actions good and what properties are to be required in good works Five 1. They that doe them must first be such as are ingraffed into Christ and continue in him that so their persons may be acceptable unto God 2. They must be agreeable to the Law of God and he that doth them must know that
heaven yet he is not by and by to be admitted to all priviledges of the Church but to be suspended for a time till the fruits of repentance may better appear for if some in the law for a certain pollution in a lawfull duty of burying the dead were suspended from the Passeover Numb 9. 6. much more in the Gospell for such obstinacy How many sorts of suspensions then are there Two one going before excommunication and the other following the same towards them that are penitent both which were shadowed in the Leviticall law in the case of Leprosie For first in the 13. of Levit. we finde that upon suspition of Leprosie a man was shut up for a time not only from the worship of God but also from all society of men and how much more may it be lawfull under the Gospell to execute the censure of suspension afâ—er two admonitions upon a known offence when it is set down in the 14 of Levit. That a man cleansed from his leprosie was brought home unto the campe and placed in his tent where he stayed for certaine dayes it being not lawfull for him to come into the Tabernacle So much of the medicinall censures what is the last censure of fearfull revenge The curse unto death called by S. Paul Anathama Marenatha 1 Cor. 16. 22. that is accursed untill the Lord come or everlastingly which is thought to have been executed upon Hymeneus and Alexander by Paul 1 Tim. 1. 20. and afterwards upon Iulian by the Church then Against whom is this censure to proceed This everlasting curse which is the most fearfull thunderclap of Gods judgement is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures and shewe thâ—ir incorrigiblenesse by their obstinate and malitious resisting all means gratiously used to reclaime them giving tokens even of that unpardonable sinne against the Holy Ghost Which fearfull sinne by how much the more difficult it is to be discerned and knowne by so much the more care is this heavie doome to be used by the Church Yet doubtlesse God doth sometimes give cleare tokens thereof in blâ—sphemous Apostates such as Iulian and others who malitiously oppose deride and persecute that truth of God which they have been enlightned in And where God doth set such marks upon them the Chuâ—ch of God may pronounce them to be such and carry it selfe towards them accordingly What are the outward enemies that oppose against the Church of Christ Some doe under the shew of friendship and some with profession of enmity Who are the open enemies Heathens Iewes Turks and all that make profession of prophanenesse by sitting down in the seat of scorners What enemies are they that make shew of friendship Such are al those that bearing the name of Christians do obstinately deny the faith whereby we are joyned unto Christ which are called Hereticks or that break the bond of charity whereby we are tyed in communion one to another which are tearmed Schismaticks or else adde tyranny to schisme and heresie as that great Antichrist head of the generall apostasie which the Scriptures forewarned by name Where are we forewarned of the Apostasie Where the Apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the Gospell before the latter day Is it meant that the whole Church shall fall away from Christ No it were impossible that a perfect head should be without a body Why is it then called generall Because the Gospell having been universally preached throughout the world from it both whole Nations did fall and the most part also even of those Nations that kept the profession of it howbeit still there remained a Church though there were no setled estate thereof Is it likely the Lord would barre so many Nations that lived under Antichrist and that so long from the means of salvation Why not and that most justly for if the whole world of the Gentiles were rejected when the Church was onely in Iury for some 1500 years and seeing of the Iewes ten Tribes were rejected and the remainder but a few were of the Church with great reason might the Lord reject those Nations and people for so many ages seeing they rejected Gods grace in falling away from the Gospell which the Lord most graciously revealed unto them rather then to their Fathers before them Is this apostasie necessarily laid upon the See of Rome Yes verily as by the description may evidently appear What are the parts of this Apostasie The head and the body for as Christ is the head of the Church which is his body so Antichrist is the head of the Romish Church which is his body Who is that Antichrist He is one who under the colour of being for Christ and under title of his Vicegerent exalteth himselfe above and against Christ opposing himselfe against all his offices and ordinances both in Church and Common-wealth bearing authority in the Church of God ruling over that City with seven Hils which did bear rule over Nations and put our Lord to death a Man of sinne a Harlot a Mother of spirituall fornications to the Kings and people of the Nations a childe of perdition a destroyer establishing himselfe by lying miracles and false wonders all which marks together do agree with none but the Pope of Rome How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us First he describeth what he is towards others and then what he is in himselfe What is he towards others That is declared by two speciall titles the Man of sinne and Sonne of perdition declaring hereby not so much his own sinne and perdition which is exceeding great as of those that receive his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the mark of causing Israel to sin and he is so much more detestable then he by how much both his idolatry is more and hath drawn more Kingdomes after him then Ieroboam did Tribes In what respect is he called the man of sin In that he causeth man to sinne and this the Pope doth in a high degree justifying sinne not by oversight but by Lawes advisedly made not onely commanding some sinnes which we are by our corrupt nature prone unto as spirituall fornication but also to the great profanation of the holy name and profession of Christ permitting and teaching for lawfull such as even our corrupt nature not wholly subverted through erronious custome of sin abhorreth as incestuous marriages and breaking of faith and league equivocating and the like which profane men by the very light of nature doe detest In what sense is he called the child of perdition Not as the unthrift mentioned in the Gospel neither as Judas who is passively called the Son of perdition but actively as it is other where expounded where he is called the destroyer Rev.
thing is gone for he hath neither the chiefe City nor the Tribune nor the Commandement of the people and therefore he can be no let to the Antichrists comming especially the Pope having gotten such an upper hand over him as to cause him to waite at his gate barefoot and to hold his stirrop What shall be the end of this Antichrist God shall confound him with the breath of his mouth that is with the preaching of his Word which serveth for another argument to prove the Pope to be Antichrist for whereas he had subdued Kingdomes and Empires under his feet he hath been of late mightily suppressed by the Word preached and not by outward force as other Potentates use to be What learne you of this The marvellous power of Gods Word to suppresse whatsoever riseth against it for if the mightiest cannot stand before it much lesse the smallest and therefore it is expressed by a mighty winde Acts 2. 23. which carrieth all before it and by fire which consumeth all and pierceth all And it declareth a marvellous easie victory against the enemies when it is said that with the breath of his mouth hee shall consume his enemies 2 Cor. 10. 4 5. What else shall be the overthrow of Antichrist The glorious appearance of the Son of God in the latter day What gather you of this That before the last day he shall not be utterly consumed whereof notwithstanding it followeth not that the head shall remaine till then for the Beast and the false Prophet shall be taken and cast into the fire before the latter day but some shall retaine a liking of him and his errors and superstitions even till the last day Hitherto of the head of this generall Apostasie what are the members of it They are first described by their end even a number of people that shall perish which accordeth with that name and property of the head the Destroyer or Son of perdition being truely verified in them in regard of the fearefull end he shall bring them to What is the use of this That as no poyson can take away the life of an elect so small occasions carry away such as are appointed to destruction How otherwise are these members of Antichrist described By this that they never loved the truth although they understood and professed it How should a man love the truth For the truthes sake not for vaine glory filthy delight or commodidities How appeareth it that men love the Word of God When they walke accordingly and keep faith in a good Conscience which some losing by their wicked life lost also their Faith that is their Religion 1 Tim. 1. 19. How is it to be understood that God giveth men up to strong delusions Because God is a just Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard even amongst us now some are cast into the sinke of Popery some into the Family of love some become Arians some Anabaptists at which are as it were divers Gaoles and Dungeons whereinto hee throweth those that are cold and carelesse Professors of the Gospell What learne you by this That they that imagine God favourable unto them notwithstanding their sinnes because their life or goods or honours are spared are foully deceived for when the Lord ceaseth to reprove any or to strive with them Rom. 1. 24 26. then doth he give them up into vanity of their own minds to do their wicked wills which is the greatest judgement and very usuall with God to doe What is our duty in such cases To pray unto the Lord to keep us from all errors but if for our triall and further hardning of others it please him to send errors amongst us that it would please him to preserve us in that danger that we taste not of that bait whereby Satan seeketh to catch us What other cause is there of sending these errors That those may be damned which believe not the truth for as God hath appointed them to damnation so betwixt his counsell in rejecting them and the finall effect of it there must be sin to bring the effect justly upon them What reason is annexed for their just damnation Because they rest in unrighteousnesse having their eares itching after errors which they drink in as the earth drinketh up water So that albeit they be powerfully sent of God in his judgement yet are they also greedily desired and affected of them Having spoken at large of the providence of God disposing of man in this world it followeth to speak of his providence concerning mankinde in the world to come How doth God then deale with men after this life He bringeth them all to judgement What is meant here by judgment The pronouncing or executing of the irrevocable sentence of absolution or condemnation How is that done Partly on every man in particular at the hour of his death Heb. 9. 27. but fully and generally upon all men at the second comming of Christ Acts 17. 31. The death of every one severally goeth immediately before the particular judgement the generall resurrection of all goeth before the finall judgement which shall be at the last day Must all men then die Yea all both good and bad Psal. 49. 10. Eccl. 2. 16. save that unto some namely such as shall be found alive at Christs comming a change shall be in stead of death as shall be shewed Death being the punishment of sinne how commeth it to passe that the righteous dye to whom all sinnes are forgiven Death indeed came on all mankinde by reason of sinne Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked for howsoever unto both it be the enemy of nature as the end of naturall life 1 Cor. 15. 26. Psal. 90. 3. Yet 1. unto the godly it is a token of Gods love unto the wicked of his anger Psal. 37. 37 38. Job 18. 13 14. 2. Vnto the godly it is a rest from labour and misery Apoc. 14. 13. the last enemy being now destroyed 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils Luke 12. 20. 3. Vnto the godly it is the utter abolishing of sin and perfection of mortification Rom. 6. 7. unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity 4. Vnto the godly it is so far from being a separation from Christ that even the body severed from the soule and rotting in the grave is yet united to Christ and the soule freed from the body is with him in Paradise Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God 5. Vnto the godly it is the beginning of heavenly glory unto the wicked it is the entrance into hellish and endlesse torments Luke 16. 22 23. How are men judged at the houre of death 1. God at that
instant pronounceth and the conscience apprehendeth the sentence of blessing or cursing Heb. 9. 27. 2. The soule of every man accordingly is by the power of God and the ministery of Angels immediately conveyed into that state of happinesse or misery wherein it shall remaine till the resurrection and from thenceforth both body and soule for ever Luke 16. 22 23 26. Eccl. 11. 3. What gather you of this That the doctrine of Purgatory and Prayer for the dead is vaine seeing it appeareth by the Word of God that the souls of those that die in Gods favour are presently received into joy Isay 57. 2. Ioh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that dye in their sinnes cast into endlesse torments no means being left after death to procure remission of sinnes Isay 22. 14. Iohn 8. 24. Rom 6. 10. What is the generall and finall judgement The great day of assize for the whole world wherein all mens lives that ever have been are or shall be being duly examined every one shall receive according to his works In which judgement we are to consider 1. The preparation to it 2. The acting of it 3. The execution of the sentence Wherein doth the preparation to the last judgement consist In five things 1. In the foretokening of the time thereof which though it be so sealed up in the treasury of Gods counsell that neither men nor Angels nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it yet it hath pleased God to acquaint us with some signes whereby we may discern Christs approaching as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree What are the signes foretokening the last judgement They are certaine notable changes in the world and Church some further off some nearer unto the comming of Christ as 1. The publishing and receiving the Gospel throughout the world 2. The Apostasie of most part of professors not loving the truth 3. The revealing of Antichrist that Man of sinne and Childe of perdition who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Common-wealth 4. Common corruptions in manners joyned with security as in the dayes of Noah and Lot 5. Warres and troubles in the world and Church 6. False Christs attended with false Prophets and armed with false miracles 7. The calling of the Iewes unto the faith of the Gospell 8. And lastly signes in Heaven Earth and all the Elements As the darkning of the Sunne and Moone c. Yea firing of the whole frame of Heaven and Earth with the signe of the Sonne of man whereby his comming shall then be clearly apprehended by all men What is the second thing in the preparation The comming of Iesus Christ the Iudge of the world who in his humane visible body but yet with unspeakable glory shall suddenly break forth like Lightning through the Heavens riding on the clouds environed with a flame of fire attended with all the host of the elect Angels and especially with the voice and shout of an Archangel and the Trumpet of God and so shall sit downe in the royall throne of judgement What is the third thing The summoning and presenting of all both dead and living men together with Devils before the glorious throne of Christ the judge How shall all men both dead and living be summoned By the voice of Christ appeared by the ministery of Angels and namely by the shout and Trumpet of the Archangel whereto the Lord joyning his divine power as unto the word preached for the work of the first resurrection shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed and change the living so that it shall be with them as if they had been a long time dead and were now raised to life againe Shall there be no difference betweene the resurrection of the elect and reprobate Yes for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth and those so altered in quality as then they shall be able to abide for ever in that estate whereunto they shall be judged yet 1. The elect shall be raised as members of the body of Christ by vertue derived from his resurrection the reprobate as Malefastors shall be brought forth of the prison of the grave by vertue of the judiciary power of Christ and of the curse of the law 2. The elect shall come forth to everlasting life which is called the resurrection of life the reprobate to shame and perpetuall contempt called the resurrection of condemnation 3. The bodies of the elect shall be spirituall that is glorious powerfull nimble impatible but the bodies of the reprobate shall be full of uncomelinesse and horror agreeable to the guiltinesse and terror of their consciences and liable to extreame torment How shall all men be presented before the throne of Christ The elect being gathered by the Angels shall with great joy be caught up into the aire to meet the Lord Luke 21. 28. 1 Thess. 4. 17. The reprobate together with the Devill and his Angels shall with extreame horrour and confusion be drawne into his presence Rev. 6. 15. What is the fourth thing The separation of the Elect from the Reprobate For Christ the great Shepheard shall then place the Elect as his Sheep that have heard his voice and followed him on his right hand and the Reprobates with the Devils as straying Goats on the left hand Matth. 25. 33. What is the fift and last thing The opening of the book of record by which the dead shall be judged Rev. 20. 12. viz. 1. The severall books of mens consciences which then by the glorious illumination of Christ the Sunne of righteousnesse shining in his full strength shall be so enlightned that men shall perfectly remember what ever good or evill they did in the time of their life the secrets of all hearts being then revealed 2. The book of life that is the eternall decree of God to save his Elect by Christ which decree shall then at length be made known to all Thus farre of the preparation to judgement what are we to consider in the second place The act of judgment wherein the Elect shal first be acquitted that they may after as assistants joyne with Christ in the judgement of the reprobate men and Angels How shall the act of judgement be performed 1. By examination 2. By pronouncing sentence The examination shall be according to the Law of God which hath been revealed unto men whether it be the Law of